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1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. 6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sat upon the throne. 8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth. 11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.
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[AD 253] Origen of Alexandria on Revelation 5:1
And what book does John see, which has writing on the front and back and is sealed? Which book could no one read and loose its seals, except the Lion of the tribe of Judah, the root of David who has the key of David, and who opens and no one will close, and closes and no one will open? For the whole Scripture is what is revealed by the book that has writing on the front because its interpretation is easy, and on the back because it is hidden and spiritual.

Source: COMMENTARY ON THE GOSPEL OF JOHN 5.6
[AD 258] Cyprian on Revelation 5:1
That Christ was to be born of the seed of David, according to the flesh. In the second of Kings: "And the word of the Lord came to Nathan, saying, Go and tell my servant David, Thus saith the Lord, Thou shall not build me an house to dwell in; but it shall come to pass, when thy days shall be fulfilled, and thou shall sleep with thy fathers, I will raise up thy seed after thee who shall come from thy loins, and I will establish His kingdom. He shall build me a house in my name, and I will set up His throne for ever; and I will be to; Him a Father, and He shall be to me a Son; and His house shall obtain confidence, and His kingdom for ever in my sight." Also in Isaiah: "And a rod shall go forth of the root of Jesse, and a flower shall go up from his root; and the Spirit of the Lord shall rest upon Him, the spirit of wisdom and of understanding, the spirit of counsel and might, the spirit of knowledge and piety; and the spirit of the fear of the Lord shall fill Him." Also in the cxxxist Psalm: "God hath sworn the truth unto David himself, and He has not repudiated it; of the fruit of thy belly will I set upon my throne." Also in the Gospel according to Luke: "And the angel said unto her, Fear not, Mary. For thou hast found favour before God. Behold, thou shall conceive, and shalt bring forth a son, and shalt call His name Jesus. The same shall be great, and He shall be called the Son of the Highest; and the Lord God shall give Him the throne of His father David, and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end." Also in the Apocalypse: "And I saw in the right hand of God, who sate on the throne, a book written within, and on the back sealed with seven seals; and I saw a strong angel proclaiming with a loud voice, Who is worthy to receive the book, and to open its seals? Nor was there any one either in heaven or upon the earth, or under the earth, who was able to open the book, nor even to look into it. And I wept much because nobody was found worthy to open the book, nor to look into it. And one of the elders said unto me, Weep not; behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose its seven seals."

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 304] Victorinus of Pettau on Revelation 5:1
"And I saw in the right hand of Him that sate upon the throne, a book written within and without, sealed with seven seals." This book signifies the Old Testament, which has been given into the hands of our Lord Jesus Christ, who received from the Father judgment.

Source: Commentary on the Apocalypse of the Blessed John
[AD 420] Jerome on Revelation 5:1
In the apocalypse a book is shewn sealed with seven seals, [Rev. 5:1] which if you deliver to one that is learned saying, Read this, he will answer you, I cannot, for it is sealed. [Isa. 29:11] How many there are to-day who fancy themselves learned, yet the scriptures are a sealed book to them, and one which they cannot open save through Him who has the key of David, "he that openeth and no man shutteth; and shutteth and no man openeth." [Rev. 3:7] In the Acts of the Apostles the holy eunuch (or rather "man" for so the scripture calls him [Acts 8:27] ) when reading Isaiah he is asked by Philip "Understandest thou what thou readest?", makes answer:-"How can I except some man should guide me?" [Acts 8:30, Acts 8:31] To digress for a moment to myself, I am neither holier nor more diligent than this eunuch, who came from Ethiopia, that is from the ends of the world, to the Temple leaving behind him a queen's palace, and was so great a lover of the Law and of divine knowledge that he read the holy scriptures even in his chariot. Yet although he had the book in his hand and took into his mind the words of the Lord, nay even had them on his tongue and uttered them with his lips, he still knew not Him, whom-not knowing-he worshipped in the book. Then Philip came and shewed him Jesus, who was concealed beneath the letter. Wondrous excellence of the teacher! In the same hour the eunuch believed and was baptized; he became one of the faithful and a saint. He was no longer a pupil but a master; and he found more in the church's font there in the wilderness than he had ever done in the gilded temple of the synagogue.

Source: Letter 53.5
[AD 420] Jerome on Revelation 5:1-5
[Daniel 12:4] "But Thou, O Daniel, shut up the words and seal the book, even to the time appointed. Many shall pass over, and knowledge shall be manifold." He who had revealed manifold truth to Daniel now signifies that the things he has said are matters of secrecy, and he orders him to roll up the scroll containing his words and set a seal upon the book, with the result that many shall read it and inquire as to its fulfilment in history, differing in their opinions because of its great obscurity. And as for the statement, "Many shall pass over" or "go through," this indicates that it will be read by many people. For it is a familiar expression to say: "I have gone through a book," or, "I have passed through an historical account." Indeed this is the idea which Isaiah also expressed in regard to the obscurity of his own book: "And the sayings of that book shall be like the words of a book that is sealed. And if they shall give it to an illiterate man, saying, 'Read it,' he will reply, 'I do not know how to read.' But if they give it to a man who does know how to read and say, 'Read the book,' he will reply, 'I cannot read it, because it is sealed up'" (Isaiah 29:11-12). Also in the Revelation of John, there is a book seen which is sealed with seven seals inside and outside. And when no one proves able to break its seals, John says, "I wept sore; and a voice came to me, saying, 'Weep not: behold the Lion of the tribe of Judah, the Root of David, has prevailed to open the book and break its seals'" (Revelation 5:1-5). But that book can be opened by one who has learned the mysteries of Scripture and understands its hidden truths, and its words which seem dark because of the greatness of the secrets they contain. He it is who can interpret the parables and transmute the letter which killeth into the spirit which quickeneth.

Source: St. Jerome, Commentary on Daniel, CHAPTER TWELVE
[AD 542] Caesarius of Arles on Revelation 5:1
book written within and without. Understand it as both testaments! By the outside the old, by the inside the new, which is concealed within the old.
[AD 542] Caesarius of Arles on Revelation 5:1
“Sealed,” it says, “by seven seals.” This means that the book was obscured by the plenitude of all mysteries, since until the passion and resurrection of Christ it had remained sealed. For in no way is anything called a “testament,” unless those who are about to die make it, and it is sealed until the death of the testator, and after his death, it is opened. And so, after the death of Christ every mystery was revealed.

Source: EXPOSITION OF THE APOCALYPSE 5:1, HOMILY 4
[AD 560] Primasius of Hadrumetum on Revelation 5:1
The book is in the right hand because it is in Christ, for he is the arm of God, he is the right hand of the Father, or it means that it was in the highest blessedness. The book written on the inside and the outside is both Testaments, the Old Testament on the outside because it was visible, and the New Testament on the inside because it lay hidden within the Old. The apostle speaks to the Hebrews of this: “For you have not come to what may be touched, a fire, a storm, and gloom, and a tempest, and the sound of a trumpet, and a voice with words whose hearers entreated that no further word be given to them, for they could not bear what was said,” and the following. However, now “comparing spiritual things with spiritual things, we do not contemplate what is seen but what is not seen, for the things that are seen are temporal, but the things that are unseen are eternal.” And therefore one book is mentioned, since the New Testament cannot be without the Old, nor the Old without the New. For the Old Testament is the messenger and the veil of the New, while the New is the fulfillment and revelation of the Old. And because the Old Testament was on the outside, it neither disclosed everything nor did it conceal everything. Or, to express this more clearly, every dispensation of the Savior that is either promised or enacted in either Testament is collected here in this book.

Source: COMMENTARY ON THE APOCALYPSE 5:1
[AD 600] Apringius of Beja on Revelation 5:1
seven seals. the seven seals are first, the incarnation; second, the nativity; third, the passion; fourth, the death; fifth, the resurrection; sixth, the glory; and seventh, the kingdom. Therefore, Christ fulfilled all these things through his humanity. All Scriptures that were closed and sealed, he opened and unsealed.
[AD 600] Apringius of Beja on Revelation 5:1
book. This book is the creation of the entire present world.
[AD 600] Apringius of Beja on Revelation 5:1
This scroll, which is said to be written on the inside and on the outside, is all of the present world which is a creature [of God]. God perceives the inner [thoughts of every creature] and he knows their outer deeds. For, by the virtue of his power he surpasses this world which is contained [by him] and by the clarity of his majesty he searches into the inmost parts. The book is said to be sealed by seven seals, so that the decree and limit of the present seven days, in which the world was made, might be manifested. Another interpretation: This book signifies the teaching of the Old Testament, which was given into the hands of our Lord, who accepted the judgment from the Father. The seven seals are these: First, incarnation; second, birth; third, passion; fourth, death; fifth, resurrection; sixth, glory; seventh, kingdom. These seals, therefore, are Christ. Since he completed all things through his humanity, he opened and unsealed everything which had been closed and sealed in the Scriptures.

Source: TRACTATE ON THE APOCALYPSE 5:1
[AD 614] Andreas of Caesarea on Revelation 5:1
sealed with seven seals. this signifies either the fulfillment of the book, which is obscure and unknown to all, or the dispensation of the one who searches the depths of the Spirit of God. 1 Cor 2:10

book written within and without. is the all-wise memory of God. The things written on the outside are easily understood according to the literal meaning, but the things inside symbolizing the spiritual meaning are very hard to comprehend.
[AD 614] Andreas of Caesarea on Revelation 5:1
We recognize the book to be the most wise memory of God in which, according to David, all people are recorded, as well as the depths of the divine judgments. Those things written on the outside through the letter are more easily comprehended. Those things written on the inside through the Spirit are more difficult to decipher. The “seven seals” signify either the obscurity of the book which is known to no one or the economies of him “who searches the depths of the Spirit of God.” No created being is able to open these seals. The “book” also is understood to be the prophecy that Christ himself said to be fulfilled in the Gospel, but the rest of [the prophecy] will be fulfilled in the last days.

Source: COMMENTARY ON THE APOCALYPSE 5:1
[AD 735] Bede on Revelation 5:1
And I saw in the right hand of Him who sat on the throne a book written within and on the back. This vision demonstrates to us the mysteries of the Holy Scripture revealed through the Incarnation of the Lord. Its harmonious unity contains the Old Testament as if externally, and the New Testament internally.

Sealed with seven seals. That is, either covered with the fullness of all hidden mysteries or written by the disposition of the sevenfold Spirit.

Source: Commentary on Revelation
[AD 804] Alcuin of York on Revelation 5:1
sealed with seven seals. That is, either covered by all the fullness of hidden mysteries, or written by the direction of the sevenfold Spirit.
[AD 990] Oecumenius on Revelation 5:1-7
Holy Scripture describes for us a certain scroll of God in which all human beings have been written down. Perhaps it calls the scroll figuratively God’s record of us, except that the prophet names it a little scroll, saying, “Your eyes saw my unformed substance, and in your little scroll all people will be written.” On the other hand, Moses the most wise, pleading for Israel, who had sinned, wept aloud to God and cried, “But now, if you will forgive their sin, forgive—and if not, blot me out of your scroll which you have written.”

This is the scroll which the divine evangelist sees written on the inside and outside. Inside would be those people of Israel written down as God-fearing by their keeping of the law. On the back, and in a worse fate, would be those of the gentiles who were idolatrous before believing in Christ.

The little scroll was in the right hand of God; it refers, I imagine, to the ways of the saints who were triumphant in the old covenant. The little scroll had been shut and sealed with seven seals. The number seven, being a perfect number, indicates that the little scroll had been truly and very securely shut and sealed up.

What does it mean that the little scroll had been closed? That nobody was considered to be worthy of the vision of God, except a very few. For in view of the transgression of Adam, how could what had been closed ever be seen? More people through their sins had caused the little scroll to be closed— and their number was innumerable—than those very few who were well-pleasing to God for it to be opened, and so the general free access to God had to be barred against those who were written within it, since “all had turned aside and had become corrupt,” according to the prophet. For even if a very few in number had triumphed in the old covenant, since they were but human beings, they were not considered worthy to regain for everyone the freedom which had been lost by sin.

So since the prophet understood this, he addressed God, “In the morning you will hear the voice” of my supplication, “and in the morning I will stand beside you and you will behold me.” By the spiritual morning he means the appearance of Christ, “the sun of righteousness,” which put an end to the gloom of ignorance, as though in this way, and not otherwise, humankind might acquire freedom, so that God could both listen to those praying, and find them worthy of his regard, once Christ had abolished the wall of sin which separated us from God. Before his visitation to humankind, “every mouth” had been stopped, “and the whole world had been put under God’s judgment,” according to Scripture. So the fact that the scroll was closed and sealed indicates, as has been said, the lack of a free approach [to God] by those whose names were written in the scroll.

He says, I saw a strong angel proclaiming, “Who is worthy to open the little scroll and break its seals?” “No one, most divine angel,” one would say to him; only the incarnate God, who took away sin and who canceled “the bond which stood against us” and with his own “obedience” healed our “disobedience.”

He says, And no one in heaven or on earth or under the earth was able to open the little scroll. For neither did an angel accomplish this for us, as Isaiah says, “Not an envoy, nor an angel, but he himself saved them because he loved them,” neither a living man, nor even one of the dead. “A brother cannot ransom himself—a man cannot ransom himself,” as it is written somewhere.

And why does he say, “I tell you to open the little scroll,” when no human being was strong enough to look into it? For how could anyone of those filled with the mist of sin look into it in the presence of the divine throne, on which the scroll was laid? “The unworthiness of all of them caused me to lament.” But one of the elders encouraged me, pointing to the one who had opened it. For he says to me, See, the lion of the tribe of Judah, the root of David, has conquered, so that he can open the little scroll and its seven seals. He, he says, who has conquered our conqueror, the Devil, is he who opened the little scroll and its seals.

And who was the lion of the tribe of Judah? Certainly the Christ, about whom the patriarch Jacob said, “He stooped down, he couched as a lion and as a lion’s cub. Who will raise him up?” That the Lord according to his humanity arose from Judah, the divine apostle is witness when he said, “For it is evident that our Lord Jesus” Christ “has arisen from Judah.”

One might be surprised that he did not say of him, “A shoot from the root of Jesse,” or “A flower sprung up from the root,” as Isaiah said, but he called him a root of David. He says this to show that according to his human nature he was a shoot sprung from the root of Jesse and David; but according to his divine nature, he himself is the root, not only of David but of all visible and invisible creation, since he is the cause of the universe, as was also said earlier.

He says, And I saw in the midst of all those around the throne of God a lamb standing, as though it had been slain, with seven horns and seven eyes, which are the seven spirits of God sent out into all the earth, and he came and took it—that is, the little scroll—from the right hand of him who sat on the throne. He called the Lord a lamb on account of his guilelessness, and his ability to provide. For just as the lamb is the provider with its yearly production of wool, so also the Lord “opens his hand and fills every living thing with delight.” This at least is what prophecy calls him, saying through Isaiah, “like a lamb he was led to slaughter, and like a sheep before its shearer he was dumb,” and through Jeremiah, “I did not know I was like a guileless lamb led to be slaughtered.”

But the lamb is described not as slaughtered, but as though it had been slaughtered. For Christ came to life again, trampling death underfoot, and despoiling Hades of the souls in its possession. For the death of Christ was not an absolute death, but as it were a death cut short by the resurrection. But since the Lord after his resurrection continued to bear the symbols of death, the print of the nails, having his life-giving body stained red by his blood, as Isaiah said, speaking in the person of the holy angels, “Why are your garments red, and your clothes like one who comes from the full-trodden wine-press?”—on account of this he was as one who had been slaughtered in the sight of the vision.

The seven horns bear witness to his great strength, as the number seven, being the perfect number, often indicates, as has also been said earlier. The horns are the symbol of power, according to the prophet who said, “And all the horns of the wicked I will break off, but the horn of the righteous shall be exalted,” and Habakkuk has, “there are horns in his hands.”

The seven eyes which are the seven spirits of God sent out into all the earth, Isaiah interprets for us, saying, “And there shall rest upon him a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and reverence; a spirit of the fear of God will fill him.” These spirits, that is, spiritual gifts of grace, have been sent to everyone from God, but no one ever received them in the same way as they rested upon Christ in their work among practically all people. And he grew stronger in word and understanding. For the spirits which he himself as God sent from above, these he himself received below as a human being. For he was both a human being and God.

To him belongs the glory for ever and ever. Amen.

Source: Commentary on the Apocalypse
[AD 1198] Nerses of Lambron on Revelation 5:1
in the right hand. Now in his right hand, that is, within his power and knowledge, all mystery of the Deity was enclosed in the books of the prophets. For the Lord does nothing which he does not reveal to his servants the prophets.
[AD 1263] Hugh of Saint-Cher on Revelation 5:1
seven seals. The nativity from the womb, this was signified in the birth of Isaac in Gen 22, The passion was prefigured in the sacrifice of the lamb in Ex. 12 and the goat in Num 7. The resurrection was signified in Sampson who broke through the gates of Gaza in Judges 16. The ascension was signified in the passage in Lev. 1, where one live bird is left and flies away, and in Elijah being caught up in 2 Kgs 2. The sending of the Holy Spirit is in the figure of the fie descending from heaven in 1 Kgs 1. The coming for judgment is signified in Dan 7, and the books were opened.
[AD 1263] Hugh of Saint-Cher on Revelation 5:1
book. can also be interpreted as the body of Christ which we consume everyday in the sacrament of the alter.
[AD 1295] Nicholas of Gorran on Revelation 5:1
First is the incarnation Is. 8.
Second is the nativity Is. 7.
Third is the passion Is. 53.
Fourth is the descent into hell Zech 9.
Fifth was the resurrection Hosea 6.
Sixth is the ascension Is. 63.
Seventh is the coming judgment Is. 3.
[AD 1295] Nicholas of Gorran on Revelation 5:1
And I saw. He uses a copulative conjunction 'and', because what is said here is not a different vision from the preceeding one, but they are joined as one section with another.
[AD 1295] Nicholas of Gorran on Revelation 5:1
sealed with seven seals. that is, with all obscurity. And because all time is enveloped in seven days, wholeness is rightly signified by the number seven.
[AD 1349] Nicholas of Lyra on Revelation 5:1
in the right hand. The operative power of God is called metaphorically called His right hand.
[AD 304] Victorinus of Pettau on Revelation 5:2-3
"And I saw an angel full of strength proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no one was found worthy, neither in the earth nor under the earth, to open the book." Now to open the book is to overcome death for man.

Source: Commentary on the Apocalypse of the Blessed John
[AD 542] Caesarius of Arles on Revelation 5:2
who is worthy.... It is because Christ opened the book when he undertook the work of the Father's will, was conceived, and was born. The He broke its seals when He was slain for the human race.
[AD 600] Apringius of Beja on Revelation 5:2
a strong angel. this should be interpreted as the chorus of holy fathers who, having lived in divine friendship, and seeing with the eyes of faith that the arrangement of the present times and the order of all things were entirely sealed by the providence of God, understand their Operator to be the Lord of majesty.
[AD 735] Bede on Revelation 5:2
And I heard a mighty angel proclaiming with a loud voice: Who is worthy to open the book? This signifies the preaching of the law. For many prophets and righteous men desired to see what the apostles saw (Matt. 13). And about this salvation, as Peter says, the prophets sought and searched diligently (1 Pet. 1). This is the book which in Isaiah is sealed both to the one who can read and to the one who cannot. Yet even there its opening is proclaimed thus: In that day the deaf will hear the words of the book (Isa. 29). And concerning it, Ezekiel says: And I saw, and behold, a hand was sent to me, in which was a scroll, and he spread it before me, and it was written within and without (Ezek. 2). He also added what John was silent about, namely, what was written in the book, saying: And there were written therein lamentations, mourning, and woe (Ibid.). For the entire series of the Old and New Testaments warns us to repent for sins, to seek the kingdom of heaven, and to flee from the lamentations of hell.

Source: Commentary on Revelation
[AD 1349] Nicholas of Lyra on Revelation 5:2
who is worthy to open the book. That is, to reveal the mystery of God. and to loose the seals: That is, to show how each seal proceeds from the divine will.
[AD 1349] Nicholas of Lyra on Revelation 5:2
a strong angel. This seems to have been Gabrial who is interpreted as God’s might.
[AD 542] Caesarius of Arles on Revelation 5:3
that is, neither angel, nor anyone living on earth, nor any of the dead, to contemplate the brightness of the grace of the New Testament.
[AD 560] Primasius of Hadrumetum on Revelation 5:3
When it says that no one in heaven was found worthy, it indicates that [opening the scroll] exceeded the capacities of the angels. This was not because they were ignorant of the future mystery of the Lord’s incarnation and work but because this was not to be completed through an angelic creature. For the Son of God, who through the assumption of true humanity was going to redeem humanity, wishes to fulfill all things through himself. Therefore Isaiah said, “Neither an angel nor a messenger but the Lord himself saved them.” When it says that no one on the earth was worthy, it means that no one of the just remains perfect in this life, for in order to be re-created man requires the assistance of him who alone is Creator. And that no one could be found under the earth means that no one among the saints who had died was found worthy to open the scroll or even to see it. Here “to see” means “to comprehend,” and therefore Paul says that he preaches the unsearchable riches of Christ to the Gentiles17 of which the Lord spoke, that is, the glory of the New Testament that was hidden in the law and that Christ reserved for his own presence. And so, no one was able to see this with an adequate sight, so that he might be able to effect it, since Christ had the power to fulfill it by his own dispensation. For [this glory] could only be foreseen by them, but it could not be effected.

Source: COMMENTARY ON THE APOCALYPSE 5:3
[AD 600] Apringius of Beja on Revelation 5:3
or another sense; For a human to conquer death no one was found worthy to do this, neither among the angels of heaven, nor among humans on earth, nor among the souls of the saints in their rest, except Jesus Christ the Son of God alone.
[AD 604] Gregory the Dialogist on Revelation 5:3
But it occurs to me that if we call an object “infernal” because it lies in a lower position, then hell ought to be “infernal” to the earth just as the earth is to the sky. This is perhaps what the psalmist had in mind when he said, “You have freed my soul from the lower infernal regions.” The earth then is the “upper infernal,” and lying below this is the “lower infernal.” The words of John, too, are in keeping with this concept. He says he saw a book sealed with seven seals, and, because no one was found worthy to open the seals, either in heaven or on earth or under the earth, he “was all in tears.” Yet, later, he says that the Lion of the tribe of Judah opened the book. This book can refer only to sacred Scriptures, for no one opened it but Christ our Redeemer, who became man, and by his death, resurrection and ascension opened the way to all the mysteries it contained. No one in heaven opened it, because no angel could. No one on earth opened it, because no one living in the flesh had the power of doing so. No one under the earth was found worthy to open it, because souls separated from their bodies do not have such powers. No one but our Lord could open up the hidden meanings of the sacred word. Since, then, no one under the earth was found worthy to unseal the book, I see no reason why we should not believe that hell is under the earth.

Source: DIALOGUES 4.44
[AD 614] Andreas of Caesarea on Revelation 5:3
This means that neither angels nor human beings, those in the flesh, nor the saints who had departed from the flesh are able to understand the knowledge of the divine judgments, except the lamb of God, by His presence releasing the obscurity of the things prophesied about him.
[AD 735] Bede on Revelation 5:3
And no one was able in heaven or on earth, etc. Neither angel, nor any of the righteous even freed from the bond of the flesh, could reveal or investigate the mysteries of the divine law, nor look upon it, that is, to contemplate the splendor of the grace of the New Testament. Just as the children of Israel could not look upon the face of the giver of the Old Testament, which contains the New.

Source: Commentary on Revelation
[AD 804] Alcuin of York on Revelation 5:3
to look upon it. Neither were they able to look at it, that is, to contemplate the splendor of the grace of the New Testament, just as the children of Israel were not able to look at the face of the lawgiver of the Old Testament.
[AD 1274] Thomas Aquinas on Revelation 5:3
in heaven" refer to the angels, "on earth" to men living in the body, and "under the earth" to souls in hell.
[AD 1349] Nicholas of Lyra on Revelation 5:3
And no man was able, neither in heaven: The angels. nor on earth: Humans. nor under the earth: The demons in whom the natural things remain intact. to open the book: No one can understand the divine mysteries, unless God, who first revealed them to the human Christ and Christ to John, reveals them.
[AD 304] Victorinus of Pettau on Revelation 5:4
"There was none found worthy to do this." Neither among the angels of heaven, nor among men in earth, nor among the souls of the saints in rest, save Christ the Son of God alone, whom he says that he saw as a Lamb standing as it were slain, having seven horns. What had not been then announced, and what the law had contemplated for Him by its various oblations and sacrifices, it behoved Himself to fulfil. And because He Himself was the testator, who had overcome death, it was just that Himself should be appointed the Lord's heir, that He should possess the substance of the dying man, that is, the human members.

Source: Commentary on the Apocalypse of the Blessed John
[AD 560] Primasius of Hadrumetum on Revelation 5:4
It was the church that wept in John’s weeping, for she is weighed down with the burden of sins and beseeches her own redemption, which was shown to exist in the opening of this book.

Source: COMMENTARY ON THE APOCALYPSE 5:4
[AD 600] Apringius of Beja on Revelation 5:4
Concious of his fraility and humanity this saint wept because he thought that there was no one worthy enough to understand or truly perceive these things.
[AD 614] Andreas of Caesarea on Revelation 5:4
wept. perhaps since the most spotless order of the angelic substances fell into ignorance.
[AD 735] Bede on Revelation 5:4
And I wept much. Recognizing the common misery of the human race, he grieved.

Source: Commentary on Revelation
[AD 1198] Nerses of Lambron on Revelation 5:4
All wept who were lost in ignorance, men and those from the orders of the most pure and angelic ranks.
[AD 1349] Nicholas of Lyra on Revelation 5:4
In this weeping John indicates the desire to know the future course of the Church.
[AD 235] Hippolytus of Rome on Revelation 5:5
Now, as our Lord Jesus Christ, who is also God, was prophesied of under the figure of a lion, on account of His royalty and glory, in the same way have the Scriptures also aforetime spoken of Antichrist as a lion, on account of his tyranny and violence. For the deceiver seeks to liken himself in all things to the Son of God. Christ is a lion, so Antichrist is also a lion; Christ is a king, so Antichrist is also a king. The Saviour was manifested as a lamb; so he too, in like manner, will appear as a lamb, though within he is a wolf. The Saviour came into the World in the circumcision, and he will come in the same manner. The Lord sent apostles among all the nations, and he in like manner will send false apostles. The Saviour gathered together the sheep that were scattered abroad, and he in like manner will bring together a people that is scattered abroad. The Lord gave a seal to those who believed on Him, and he will give one like manner. The Saviour appeared in the form of man, and he too will come in the form of a man. The Saviour raised up and showed His holy flesh like a temple, and he will raise a temple of stone in Jerusalem.

Source: Fragments - Dogmatical and Historical - ON THE ANTICHRIST 6
[AD 304] Victorinus of Pettau on Revelation 5:5-7
"Lo, the Lion of the tribe of Judah, the root of David, hath prevailed." We read in Genesis that this lion of the tribe of Judah hath conquered, when the patriarch Jacob says, "Judah, thy brethren shall praise thee; thou hast lain down and slept, and hast risen up again as a lion, and as a lion's whelp." For He is called a lion for the overcoming of death; but for the suffering for men He was led as a lamb to the slaughter. But because He overcame death, and anticipated the duty of the executioner, He was called as it were slain. He therefore opens and seals again the testament, which He Himself had sealed. The legislator Moses intimating this, that it behoved Him to be sealed and concealed, even to the advent of His passion, veiled his face, and so spoke to the people; showing that the words of his announcement were veiled even to the advent of His time. For he himself, when he had read to the people, having taken the wool purpled with the blood of the calf, with water sprinkled the whole people, saying, "This is the blood of His testament who hath purified you." It should therefore be observed that the Man is accurately announced, and that all things combine into one. For it is not sufficient that that law is spoken of, but it is named as a testament. For no law is called a testament, nor is any thing else called a testament, save what persons make who are about to die. And whatever is within the testament is sealed, even to the day of the testator's death. Therefore it is with reason that it is only sealed by the Lamb slain, who, as it were a lion, has broken death in pieces, and has fulfilled what had been foretold; and has delivered man, that is, the flesh, from death, and has received as a possession the substance of the dying person, that is, of the human members; that as by one body all men had fallen under the obligation of its death, also by one body all believers should be born again unto life, and rise again. Reasonably, therefore, His face is opened and unveiled to Moses; and therefore He is called Apocalypse, Revelation. For now His book is unsealed-now the offered victims are perceived-now the fabrication of the priestly chrism; moreover the testimonies are openly understood.

Source: Commentary on the Apocalypse of the Blessed John
[AD 390] Ticonius on Revelation 5:5
In this one elder we recognize the whole body of the prophets, for their prophecies consoled the church as they foretold that Christ would come from the tribe of Judah and would redeem the world by his own blood. Of him it was foretold: “Judah is a lion’s whelp. For prey, my son, you have gone up. You lie in wait as a lion and as a lioness. Who will rouse him up?” Moreover, the same one is taught to be a lamb as well as a lion, for he assumed death with a devout innocence, even as he killed with power the death he had assumed. To death he had long ago truly issued threats, saying through Hosea, “I will be your death, O death, I will be your sting, O hades.” And through Isaiah, “Behold, the root of Jesse will rise for the salvation of the people. The nations will entreat him, and his sepulcher will be glorious.” For when anyone of the faithful individually and earnestly weeps for his or her own sins and recalls the promises of redemption “through the consolation of the Scriptures,” [that person] will recognize that he or she has the hope of eternal salvation. As I say, by one of the elders this is confirmed with a similar response. For this reason, he mentions what is past while he is also promising the future, because in the things of the past the Spirit shows future things by way of subtle hints.

Source: COMMENTARY ON THE APOCALYPSE 5:5
[AD 411] Tyrannius Rufinus on Revelation 5:5
behold the lion. the death of Christ marked the defeat and the triumph over the demons. In fact, our Lion had captured all the prey that the hostile lion had conquered after destroying and crushing the man. Then, by coming back from the underworld and ascending on high, he made slavery his captive. Therefore in his sleep the Lion won and defeated every evil and destroyed the one who had the power of death. (Blessing of the Patriarchs 1.6)
[AD 420] Jerome on Revelation 5:5
[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).

Source: St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[AD 430] Augustine of Hippo on Revelation 5:5
So the true victory of our Lord Jesus Christ was achieved when he rose again and ascended into heaven. Then was fulfilled what you heard when the Apocalypse was read, “The lion from the tribe of Judah has conquered.” It is he that is called a lion, he that is called a lamb. He is called a lion for courage, a lamb for innocence. A lion because unconquered, a lamb because gentle. And when this lamb was slain, he conquered by his death the lion “who prowls around seeking whom he may devour.” The devil, you see, is called a lion for his ferocity, not for any virtue. Thus the apostle Peter says we must be on the watch against temptations, “because your adversary the devil is prowling around seeking whom he may devour”; but he did say how he prowls around: “Like a roaring lion he is prowling around, seeking whom he may devour.” Who could avoid encountering the teeth of this lion, if the lion from the tribe of Judah had not conquered? Against the lion fights a lion, against the world a lamb. The devil was exultant when Christ died, and by that very death of Christ was the devil conquered. It’s as though he took the bait in a mousetrap. He was delighted at the death, as being the commander of death. What he delighted in, that’s where the trap was set for him. The mousetrap for the devil was the cross of the Lord. The bait he would be caught by, the death of the Lord. And our Lord Jesus Christ rose again.

Source: SERMON 263.2
[AD 430] Augustine of Hippo on Revelation 5:5
“Like a sheep he was led to be slaughtered, and like a lamb in the presence of his shearer he was without voice, thus he did not open his mouth Who is this?.” Obviously the one about whom he goes on to say, “In humility his judgment was taken away. His generation, who shall relate?” I can see this model of such humility in a king of such power and authority. Because this one, who is like a lamb not opening its mouth in the presence of the shearer, is himself “the lion from the tribe of Judah.” Who is this, both lamb and lion? He endured death as a lamb; he devoured it as a lion. Who is this, both lamb and lion? Gentle and strong, lovable and terrifying, innocent and mighty, silent when he was being judged, roaring when he comes to judge. Or perhaps both in his passion lamb and lion, and also in his resurrection lamb and lion. Let us see him as a lamb in his passion. It was stated a moment ago: “Like a lamb in the presence of his shearer he was without voice, thus he did not open his mouth.” Let us see him as a lion in his passion; Jacob said, “You have gone up, lying down you have slept like a lion.” Let us see him as a lamb in his resurrection. The book of Revelation, when it was talking about the eternal glory of virgins, “They follow the lamb, it is said, wherever he goes.” The same book of Revelation says, what I mentioned just now, “The lion from the tribe of Judah has conquered, to open the book.” Why a lamb in his passion? Because he underwent death without being guilty of any iniquity. Why a lion in his passion? Because in being slain he slew death. Why a lamb in his resurrection? Because his innocence is everlasting. Why a lion in his resurrection? Because everlasting also is his might.

Source: SERMON 375A.1
[AD 600] Apringius of Beja on Revelation 5:5
has prevailed to open the book. because He is the Creator of all things and the wonderful Sustainer of everything.
[AD 600] Apringius of Beja on Revelation 5:5
one of the ancients. this signifies the message of holy Scripture.
[AD 604] Gregory the Dialogist on Revelation 5:5
behold the lion. the lion has magnanimity; it has also ferocity; by its magnanimity then it represents the Lord. (Morals 5.21)
[AD 735] Bede on Revelation 5:5
And one of the elders said to me: Weep not, etc. He is forbidden to weep, because the mystery that had long been hidden was already fulfilled in the passion of Christ, when He gave up the spirit and the veil of the temple was torn (Mark 15). To whom it is said: You are a lion’s cub, O Judah; you have gone up to the prey, my son (Gen. 49), etc. He follows and describes how and where the Lion of the tribe of Judah conquered.

Source: Commentary on Revelation
[AD 1349] Nicholas of Lyra on Revelation 5:5
lion of the tribe of Juda, the root of David. That is, descending from the root of David according to the flesh, as it was prophesied in Is. 11, “A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.
[AD 1349] Nicholas of Lyra on Revelation 5:5
one of the ancients. Who this elder was is not said. Some say that he was Matthew, the evangelist.
[AD 200] The Liturgy Of The Blessed Apostles on Revelation 5:6
Before the resplendent throne of Thy majesty, O Lord, and the exalted and sublime throne of Thy glory, and on the awful seat of the strength of Thy love and the propiatory altar which Thy will hath established, in the region of Thy pasture,
[AD 202] Irenaeus on Revelation 5:6
"And after these things, seeing the same Lord in a second vision, he says: "For I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as it had been slain, having seven horns, and seven eyes, which are the seven spirits of God, sent forth into all the earth."
[AD 215] Clement of Alexandria on Revelation 5:6
And they say that the seven eyes of the Lord "are the seven spirits resting on the rod that springs from the root of Jesse."

Source: Clement of Alexandria Stromata Book V
[AD 253] Origen of Alexandria on Revelation 5:6
But if we examine the declaration about Jesus who is pointed out by John in the words, “This is the Lamb of God who takes away the sin of the world,” from the standpoint of the dispensation itself of the bodily sojourn of the Son of God in the life of humankind, we will assume that the lamb is none other than his humanity. For he “was led as a sheep to the slaughter, and was dumb as a lamb before its shearer,” saying, “I was as an innocent lamb being led to be sacrificed.” This is why in the Apocalypse, too, a little lamb is seen “standing as though slain.” This lamb, indeed, which was slain in accordance with certain secret reasons, has become the expiation of the whole world. In accordance with the Father’s love for humanity, he also submitted to slaughter on behalf of the world, purchasing us with his own blood from him who bought us when we had sold ourselves to sins.

Source: COMMENTARY ON THE GOSPEL OF JOHN 6.273-74
[AD 258] Cyprian on Revelation 5:6
That Christ is called a sheep and a lamb who was to be slain, and concerning the sacrament (mystery) of the passion. In Isaiah: "He was led as a sheep to the slaughter, and as a lamb before his shearer is dumb, so He opened not His mouth. In His humiliation His judgment was taken away: who shall relate His nativity? Because His life shall be taken away from the earth. By the transgressions of my people He was led to death; and I will give the wicked for His burial, and the rich themselves for His death; because He did no wickedness, nor deceits with His mouth. Wherefore He shall gain many, and shall divide the spoils of the strong; because His soul was delivered up to death, and He was counted among transgressors. And He bare the sins of many, and was delivered for their offences." Also in Jeremiah: "Lord, give me knowledge, and I shall know it: then I saw their meditations. I was led like a lamb without malice to the slaughter; against me they devised a device, saying, Come, let us cast the tree into His bread, and let us erase His life from the earth, and His name shall no more be a remembrance." Also in Exodus God said to Moses: "Let them take to themselves each man a sheep, through the houses of the tribes, a sheep without blemish, perfect, male, of a year old it shall be to you. Ye shall take it from the lambs and from the goats, and all the congregation of the synagogue of the children of Israel shall kill it in the evening; and they shall take of its blood, and shall place it upon the two posts, and upon the threshold in the houses, in the very houses in which they shall eat it. And they shall eat the flesh on the same night, roasted with fire; and they shall eat unleavened bread with bitter herbs. Ye shall not eat of them raw nor dressed in water, but roasted with fire; the head with the feet and the inward parts. Ye shall leave nothing of them to the morning; and ye shall not break a bone of it. But what of it shall be left to the morning shall be burnt with fire. But thus ye shall eat it; your loins girt, and your sandals on your feet, and your staff in your hands; and ye shall eat it in haste: for it is the Lord's passover." Also in the Apocalypse: "And I saw in the midst of the throne, and of the four living creatures, and in the midst of the elders, a Lamb standing as if slain, having seven horns and seven eyes, which are the seven spirits of God sent forth throughout all the earth. And He came and took the book from the right. hand of God, who sate on the throne. And when He had taken the book, the four living creatures and the four and twenty elders cast themselves before the Lamb, having every one of them harps and golden cups full of odours of supplications, which are the prayers of the saints; and they sang a new song, saying, Worthy art Thou, O Lord, to take the book, and to open its seals: for Thou wast slain, and hast redeemed us with Thy blood from every tribe, anti and people, and nation; and Thou hast made us a kingdom unto our God, and hast made us priests, and they shall reign upon the earth." Also in the Gospel: "On the next day John saw Jesus coming to him, and saith, Behold the Lamb of God, and behold Him that taketh away the sins of the world!"

Source: Treatise XII Three Books of Testimonies Against the Jews
[AD 304] Victorinus of Pettau on Revelation 5:6
Behold the seven horns of the Lamb, the seven eyes of God -the seven eyes are the seven spirits of the Lamb; seven torches burning before the throne of God seven golden candlesticks, seven young sheep, the seven women in Isaiah, the seven churches in Paul, seven deacons, seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, seven years for a debt to be acquitted, the lamp with seven orifices, seven pillars of wisdom in the house of Solomon.

Source: Victorinus On the Creation of the World
[AD 390] Ticonius on Revelation 5:6
The throne, the animals, the elders are all the church. For the church is in the midst, and he continues to describe the scene and says, “A lamb standing as though slain.” For as often as Christ is preached in the midst of the church as slain, so often is the same Lamb seen as though sacrificed for the fault of the world, since what is unknown is made known to the uninitiated and the memory of the faithful is formed by a pious worship. For whenever the church, which Christ has put on, mortifies herself to the world that she might live to God, the Lamb is said to be sacrificed, as though the Head for the body. And so it continues: “Having seven horns and seven eyes which are the seven spirits of God sent out into all the earth.” The variety of words teaches but one understanding, for the horns symbolize the most excellent gifts of the Holy Spirit by which Christ reigns throughout the world in his church. It continues, “which are the seven spirits of God.” For no one governs with a righteous prominence throughout the world or is especially glorified by the gift of the Holy Spirit spread abroad, except the church. As we know, seven signifies universality and completeness. And this is true, because the horns are upon the head, and so the exaltation of each church is rightly said to be placed upon Christ. For “upon this Rock I shall build my church,” which is as though he said, “I shall build you upon me.”

Source: COMMENTARY ON THE APOCALYPSE 5:6
[AD 542] Caesarius of Arles on Revelation 5:6
The throne, the animals, the elders and the Lamb as though slain are all the church together with her head. [The church] dies for Christ that she might live with Christ. The martyrs in the church may also be understood as the Lamb slain.

Source: EXPOSITION OF THE APOCALYPSE 5:6, HOMILY 4
[AD 600] Apringius of Beja on Revelation 5:6
Here he showed even more clearly our Lord, Jesus Christ, whom he declares was not dead but was as though slain because of the suffering and the death which he had undergone. He says that he had seen this [Lamb] in the midst of the throne, that is, in power and in divine majesty. “And among the four living creatures.” This is because he is known in the fourfold order of the gospels. “And among the elders.” By this he indicates the chorus of the law and the prophets, or of the apostles. He testifies that he saw the Lamb there, not slain but as if slain, that is, even he who had conquered death and had trampled upon the passion. “And he had seven horns and seven eyes.” The horns symbolize power and strength. The number seven represents the condition of the world which he rules effectively and which he governs with great power. Moreover, he calls the seven eyes the seven spirits of God, and in this way speaks of the Holy Spirit who remains with our Lord, Jesus Christ, gloriously by the degrees of the seven virtues. Concerning him the apostle says: “We know that God was in Christ reconciling the world to himself.” And again: “The Spirit of him who raised Christ from the dead will also vivify our mortal bodies on account of his Spirit who dwells in you.” Since “their sound has gone out into the whole world,” he speaks of the Spirit as “those sent,” calling to mind the gifts of the Holy Spirit which have been abundantly spread throughout the entire earth.

Source: TRACTATE ON THE APOCALYPSE 5:6
[AD 735] Bede on Revelation 5:6
And I saw in the midst of the throne ... a Lamb standing as if slain. The same Lord who is the Lamb by dying innocently, also became a lion by bravely overcoming death. Tyconius says the lamb represents the Church, which in Christ has received all power.

Having seven horns and seven eyes. The Spirit in Christ is sevenfold, due to the eminence of power: compared to horns, due to the illumination of grace, to eyes.

Source: Commentary on Revelation
[AD 202] Irenaeus on Revelation 5:7
The Lord says, “All things are delivered to me by the Father.” … But in the “all things” [it is implied that] nothing has been kept back [from him], and for this reason the same person is the Judge of the living and the dead; “having the key of David: he shall open, and no man shall shut: he shall shut, and no man shall open.” For no one was able, either in heaven or in earth, or under the earth, to open the book of the Father, or to behold him, with the exception of the Lamb who was slain and who redeemed us with his own blood, receiving power over all things from the same God who made all things by the Word, and adorned them by [his] Wisdom, when “the Word was made flesh”; that even as the Word of God had the sovereignty in the heavens, so also might he have the sovereignty in earth, inasmuch as [he was] a righteous man, “who did not sin, neither was there found guile in his mouth”;21 and that he might have the preeminence over those things that are under the earth, he himself being made “the first-begotten of the dead”; and that all things, as I have already said, might behold their King; and that the paternal light might meet with and rest upon the flesh of our Lord, and come to us from his resplendent flesh, and that thus humanity might attain to immortality, having been invested with the paternal light.

Source: AGAINST HERESIES 4.20.2
[AD 560] Primasius of Hadrumetum on Revelation 5:7
The Son of man is said to have received the book from the right hand of God as both the dispensation from the Father and an arrangement from himself, for each reigns upon the throne with the Holy Spirit. And also here we ought understand the right hand to represent the blessedness of the victory. Nor ought it be understood in a fleshly manner as though he received the book from another hand of the Father, since the self-same is Son of the Father and the self-same the right hand [of God]. But since he who said, “Rejoice, for I have overcome the world,” always conquers in those who belong to him, he also makes his own church to exist as a conqueror, and it is declared of her that she receives the book.

Source: COMMENTARY ON THE APOCALYPSE 5:7
[AD 600] Apringius of Beja on Revelation 5:7
To be sure, the Lamb is the assumed man who for our salvation willingly offered himself over to death. Worthily he received the scroll, that is, the power of all the works of God, and from the right hand of him who is seated on the throne, that is, he received all things from God the Father, as he himself said: “All which the Father has is mine.” Then did he receive this scroll, when rising from the dead he showed the mystery of the Trinity, which had been hidden from the ages, and revealed it to the world.

Source: TRACTATE ON THE APOCALYPSE 5:7
[AD 735] Bede on Revelation 5:7
And he came and took the book out of the right hand of Him who sat on the throne. The book from the right hand of God, the dispensation itself of the Incarnation, is said to have been received by the Son of Man from the Father and from Himself, according to what He is as God, because both, along with the Holy Spirit, dwell on the throne. For Christ, who is the Lamb in humanity, is Himself the right hand of the Father in Deity.

Source: Commentary on Revelation
[AD 202] Irenaeus on Revelation 5:8
Since, therefore, the name of the Son belongs to the Father, and since in the omnipotent God the Church makes offerings through Jesus Christ, He says well on both these grounds, "And in every place incense is offered to My name, and a pure sacrifice. "Now John, in the Apocalypse, declares that the "incense "is "the prayers of the saints."

Source: Against Heresies Book IV
[AD 202] Irenaeus on Revelation 5:8
As John also declares in the Apocalypse: "The incense is the prayers of the saints."
[AD 253] Origen of Alexandria on Revelation 5:8
We regard the spirit of every good person as an altar from which arises an incense that is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, “The odors are the prayers of the saints”; and by the psalmist, “Let my prayer come before you as incense.” And the statues and gifts that are fit offerings to God are the work of no common mechanics but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate “the firstborn of all creation,” who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues.

Source: AGAINST CELSUS 8.17
[AD 304] Victorinus of Pettau on Revelation 5:8-9
"Twenty-four elders and four living creatures, having harps and phials, and singing a new song." The proclamation of the Old Testament associated with the New, points out the Christian people singing a new song, that is, bearing their confession publicly. It is a new thing that the Son of God should become man. It is a new thing to ascend into the heavens with a body. It is a new thing to give remission of sins to men. It is a new thing for men to be sealed with the Holy Spirit. It is a new thing to receive the priesthood of sacred observance, and to look for a kingdom of unbounded promise. The harp, and the chord stretched on its wooden frame, signifies the flesh of Christ linked with the wood of the passion. The phial signifies the Confession, and the race of the new Priesthood. But it is the praise of many angels, yea, of all, the salvation of all, and the testimony of the universal creation, bringing to our Lord thanksgiving for the deliverance of men from the destruction of death. The unsealing of the seals, as we have said, is the opening of the Old Testament, and the foretelling of the preachers of things to come in the last times, which, although the prophetic Scripture speaks by single seals, yet by all the seals opened at once, prophecy takes its rank.

Source: Commentary on the Apocalypse of the Blessed John
[AD 560] Primasius of Hadrumetum on Revelation 5:8
The bowls that are accepted by God are the pious confession in which no one is hidden with a duplicitous heart but is rather sincere with an open affection. They are also the golden vessels that are in the great house, burning with the sweetness of the pleasant odor of Christ. Moreover, the prayers of the saints are the grateful deeds of those who rejoice over the salvation of the world and their intercessions for the wellbeing of the helpless. [The apostle] says, “Christ suffered for us, leaving for us an example that we should walk in his footsteps.” When, therefore, “those who belong to Christ crucify their own flesh with its passions and desires,” it is as though they are playing to Christ on harps, so that what he has done for them, they might do for him, “looking to Jesus, the pioneer and perfecter of our faith.”

Source: COMMENTARY ON THE APOCALYPSE 5:8
[AD 614] Andreas of Caesarea on Revelation 5:8
The harps indicate the harmonious and melodious divine doxology, while the incense indicates the sweet-smelling sacrifice of the faithful that is offered through a most pure life, as the apostle says: “We are the aroma of Christ.” The bowls are symbolic of the thoughts from which the sweet aroma of good works and pure prayer come.

Source: COMMENTARY ON THE APOCALYPSE 5:7-8
[AD 735] Bede on Revelation 5:8
And when He had opened the book, etc. When by His passion the Lord proved that the proclamations of both Testaments were fulfilled in Him, the Church, giving thanks, also offers itself to sufferings, so that, according to the Apostle, it may complete in its flesh what is lacking in Christ’s afflictions (Col. 1). For in the harps where strings are stretched on wood, the bodies ready to die are signified; by the bowls, the hearts open wide in the breadth of charity are signified.

Source: Commentary on Revelation
[AD 735] Bede on Revelation 5:8
Just as it is proper for us to seek the Lord shining with the light of good works, so also is it proper for us to seek him abundantly provided with the gift of spiritual prayers. Hence it is good that the women who came to the tomb early in the morning are reported to have been carrying with them the spices that they had prepared. Our spices are our voices in prayer, in which we set forth before the Lord the desires of our hearts, as the apostle John attested in the describing mystically the purest inmost longings of the saints, saying, “They had golden bowls full of incense, which are the prayers of the saints.” What in Greek is called “spice” in Latin is called “incense.” We bear spices to the tomb of the Lord early in the morning when, mindful of the passion and death that he underwent for us, we show to our neighbor outwardly the light of our good actions and are inwardly aflame in our heart with the delight of simple compunction. We must do this at all times, but especially when we go into church in order to pray and when we draw near to the altar in order to partake of the mysteries of the body and blood of the Lord.

Source: Homilies on the Gospels 2.10
[AD 990] Oecumenius on Revelation 5:8-12
All worshiped the Lord after he had taken the scroll, since they already knew the salvation which he was going to effect for human beings and the punishment he was going to bring on the polluted demons.

The elders’ holding harps indicates the harmony and concord of their confession of God, according to Scripture, “Sing praises to our God, sing praises.”

The incense symbolizes the offering of all the nations, for Malachi, speaking in the person of God, says to disobedient Israel, “I will not accept an offering from your hand, for from the rising of the sun to its setting my name has been glorified among the nations, and in every place incense is offered in my name, and a pure sacrifice,” predicting by these [words] the faith of the nations and their bringing of gifts.

And they sing a new song: for the song sung to God incarnate is new, since it had never been invented before the incarnation.

What was the song? You are worthy, he says, to effect this salvation for human beings, you who were slain for us, and with your blood you took possession of many from among those under heaven.

Very correctly he said from every tribe and tongue and people and nation: for he did not acquire possession of everyone (for many died in unbelief), but only those who were worthy of salvation. The prophet also said something similar, “Arise, O God, judge the earth, because you” will place “your inheritance among all the nations,” where he does not simply say “all the nations.”

And he made them kings and priests to our God, and they shall reign on earth. You can indeed understand this literally, for the kings and presidents of the churches are [God’s] faithful people and servants of Christ. But you can also understand kings to be those who control their passions and are not controlled by them. And you can understand priests to be those who present their own persons “as a living sacrifice, holy and acceptable to God,” as Scripture says.

And he says not only the elders but also the incorporeal powers of the angels were singing a triumphant song to Christ. Daniel also predicted their number as now mentioned. The song of the angels attributes seven different honors to Christ, because by the number seven they indicate that it is fitting for Christ to be crowned with ten thousand praises.

Source: Commentary on the Apocalypse
[AD 220] Tertullian on Revelation 5:9
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 560] Primasius of Hadrumetum on Revelation 5:9-10
Christ wrote a new song by the harmonious truth of both Testaments. This he did when he, remaining the Word which was in the beginning, was born by a new sort of birth through the Virgin. This he did when he as God put on man in a new manner. This he did when he gave himself over to his killers by his own power. This he did when he was wondrously made alive from the dead and when at a time of his own choosing was ascended beyond the heavens. And this new song he bestowed upon all those who belong to the church which he acquired, that it might be sung continually, and that in this [the church] might rest secure as it awaits in hope the coming judge, that “we might walk in the newness of life.” As he said, “If any one wishes to be my disciple, let him deny himself and take up his cross and follow me.”

Source: COMMENTARY ON THE APOCALYPSE 5:9
[AD 614] Andreas of Caesarea on Revelation 5:9-10
Through this passage it is revealed that the elders, both those in the Old Testament and those in the New Testament, were well-pleasing to God, and that on behalf of the whole world they bring forth a [hymn of] thanksgiving to the Lamb of God who was slain and redeemed us. It is a “new song,” which we have been taught to sing, who from every tribe and tongue have been freed from the antiquity of the letter and through the Spirit have received light. He says that these will rule the new earth, which the Lord promised to the humble.

Source: COMMENTARY ON THE APOCALYPSE 5:9-10
[AD 735] Bede on Revelation 5:9-11
And they sang a new song, etc. They celebrate the sacraments of the New Testament, which are completed in Christ, praising His very dispensation, which they confess belongs to Christ alone.

And you have redeemed us to God by your blood, etc. Here it is further declared that the creatures and elders are the Church, which has been redeemed by the blood of Christ and gathered from the nations. It also shows in which heaven they are, by saying: And they will reign on the earth. And I saw and heard the voice of many angels around the throne, and the creatures, and the elders.

And their number was thousands upon thousands. Innumerable thousands of people flocking to the Church praise God.

Source: Commentary on Revelation
[AD 235] Hippolytus of Rome on Revelation 5:10
And thou shalt receive the kingdom of heaven, thou who, whilst thou didst sojourn in this life, didst know the Celestial King. And thou shalt be a companion of the Deity, and a co-heir with Christ, no longer enslaved by lusts or passions, and never again wasted by disease. For thou hast become God: for whatever sufferings thou didst undergo while being a man, these He gave to thee, because thou wast of mortal mould, but whatever it is consistent with God to impart, these God has promised to bestow upon thee, because thou hast been deified, and begotten unto immortality. This constitutes the import of the proverb, "Know thyself; "i.e., discover God within thyself, for He has formed thee after His own image. For with the knowledge of self is conjoined the being an object of God's knowledge, for thou art called by the Deity Himself.

Source: Hippolytus Refutation of All Heresies Book X
[AD 542] Caesarius of Arles on Revelation 5:11-13
This is not said of his Godhead, in which are all the treasuries of wisdom, so that he should receive [wisdom]. Rather, this is said of his assumed manhood, that is, concerning his body, which is the church. Or, it might be said of his martyrs who were slain for his name. For the church receives all things in her Head, as the Scriptures say, “He has given us all things with him.” The Lamb himself receives, as he said in the Gospel, “All authority in heaven and on earth has been given to me.” However, he receives [this authority] according to his humanity, not according to his divinity.

Source: EXPOSITION ON THE APOCALYPSE 5:12, HOMILY 4
[AD 614] Andreas of Caesarea on Revelation 5:11-13
From all beings, whether intelligent or sensible, whether living or simply existing in some way, God, as the Creator of all things, is glorified by words proper to their natures. Also praised is his only begotten and consubstantial Son who graciously renewed humankind and the creation that was made through him. And it is written that, as man, he received authority over all things in heaven and upon the earth.

Source: COMMENTARY ON THE APOCALYPSE 5:11-13
[AD 735] Bede on Revelation 5:12-14
To whom all power in heaven and on earth has been given. For if the righteous are called the children of God, why not also the angels? Although the heavenly hosts can also sing this by rejoicing in our redemption. As the holy Pope Gregory explained, adding: "For the voice of the angels in the praise of the Creator is the very wonder of inner contemplation."

And the four living creatures said Amen, etc. As the people in the Church resound with praises to the Lord, the teachers confirm the same and, by the example of their lives, together worship the Lord.

Source: Commentary on Revelation
[AD 990] Oecumenius on Revelation 5:13-14
The present words show the concordant hymn of praise from all creation in heaven and on earth to God, both the Father and the Word incarnate in human form, with the Holy Spirit, too, of course, sharing in their praise.

Source: Commentary on the Apocalypse
[AD 614] Andreas of Caesarea on Revelation 5:14
Through these, one flock and one church from angels and from men is indicated which has been formed through Christ, the God who united that which was separate and has destroyed the partition wall of separation. And so, as we have heard, with the four living creatures who surpass the other angelic ranks, also the [elders], who represent the fullness of those who are being saved, are worthy of the hymn and worship of God. Of which may also we be found worthy in Christ himself, the Giver of peace and our God, with whom together with the Father and the Holy Spirit be glory and might forever and ever. Amen.

Source: COMMENTARY ON THE APOCALYPSE 5:14