For the time being, it is, so to speak, a general preliminary judgment of God over the worshippers of animals, which, however, also contains some special features. Here it speaks in symbolic images of "the guilt of the wrath of God" and "the torment in fire and brimstone." It is difficult to understand this here otherwise than as a poetic expression of the general thought about the wrath of God and "before the holy angels and before the Lamb" (10). However, what does this "pre" mean here? Does this refer to the Dread Judgment of God, for which Christ comes with all His angels? (Matt. XXV, 31) But, in the first place, there is no mention of "all the nations" who will then gather before Him, and in the second place, this is not yet the Last Judgment at all, for the Parousia has not yet come. The fate of the beast-worshippers in the afterlife is prophetically revealed in the vision of the Seer, and this is followed by a voice from heaven about the blessedness of those who henceforth "die in the Lord" (13). Obviously, life in this world is still going on, so the revelation of judgment should be accepted either proleptically, as referring to the future Last Judgment, or, more appropriately, attributed to punishment in the afterlife. This is not contradicted by the fact that this "torment in fire and brimstone" obviously means spiritual burning after death, in a state of separation from the body, which will be performed before the holy angels and before the Lamb. On the contrary, it is precisely in this that the spiritual power of this burning will be expressed, that it will consist in separation from Christ and His angels, and this will be the greatest torment in all its strength and acuteness, like the torment of love for Him. It is also "the smoke of torment that will ascend forever and ever" (11), i.e., for an indefinite duration of time. Of course, this is not a synonym for "eternal torment" in the sense of bad infinity, as Catholic theologians conclude (Allo, 1, p. 219) (but, unfortunately, they are not the only ones). Such an interpretation cannot be accepted here, if only because it takes place in the afterlife, before the Parousia and the Last Judgment (even if we assume that it pronounces a sentence of eternal torment in the sense of infinite time, which, of course, cannot be admitted in this sense either). "The ages of ages" here, as in other similar texts, mean their change and alternation as changing states in the outliving of what has to be exhaustively outlived to the end. But this is not at all a senseless, monotonous repetition or continuation of one and the same state in its murderous monotony. Such a thing is not peculiar to the spiritual world at all, it is a matter of actively overcoming the torments of rejection "before" the angels and the Lamb, which, being exhausted in itself, finds its end. The activity of this outliving is expressed in the second half of the same verse 11: "And they shall have no rest day or night." Here is an obvious analogy, or rather a contrast, to what is said in IV:8 about the four heavenly animals, who also "have no rest day or night, crying out" the Trisagion to the Almighty. And just as here, in heaven, of course, there is no distinction between "day and night," and therefore this expression refers not to earthly time, but to supra-temporal existence, so here the absence of rest, neither day nor night, expresses the highest degree of spiritual outliving in standing before the Lamb in the pangs of repentance, which, accumulating, has to overcome itself in this. That is why this repetition of "neither day nor night" in the latter case has not only a negative, but also a positive meaning.

In accordance with the rhythm of contrasts inherent in Revelation, an outwardly unexpected transition from bestiality to holiness is made here: "here is the patience of the saints who keep the commandments of God and faith in Jesus." This here, which asserts a certain correlation and simultaneity of the two spiritual states, once again confirms that it refers to the time even before the Parousia, before the end of earthly life. To be in a plague-ridden atmosphere among bestial, totalitarian worshippers, of course, imposes a special feat of patience on the saints, for which those who are destined to bear it are crowned. "And I heard a voice from heaven saying to me, Write, Blessed are they that die in the Lord from henceforth; to it, saith the Spirit, they shall rest from their labours" (12). This means that the spillover of evil on earth corresponds to the special blessedness of those who have preserved the faith to the end and die with it in the Lord, they will "rest from their labors." This text is in relation to IV, 11, where it says, in response to the cry of the souls of those who were slain for the word of God, about judgment and vengeance, so that "they may rest for a little while," until the fulfillment of the number of those who also "will be killed." Now they are promised repose "from now on". Something, however, has happened since then, both in the earthly world and in the afterlife, which is reflected in the fate of the righteous, who find for themselves a place of rest (for which the Church always prays, bidding farewell to those who depart there to the afterlife). It is here that what was evidently absent before is added: "and their affairs follow them." Does this refer only to the fate of the righteous in the afterlife, who receive recompense from their deeds, or is something new added here, then still unprecedented, although already outlined? At that time, the righteous in impotent anguish only asked for heavenly vengeance as help to the living, but now it is said of them that their deeds "follow them." This means that they receive an influence on the fate of the world, although they are given an afterlife participation in its construction, which will be further revealed in the first resurrection, but here it is outlined proleptically. In a word, here is once again confirmed the truth contained only in Revelation, namely, that the afterlife is in a state of active, and not only passive, expectation of the resurrection, and life beyond the grave continues creatively. The reward of the "patience" of the saints who came from the great tribulation has a parallel in the scene of Chapter VII, both of which are a kind of recapitulation or repetition (also common in Revelation). This is precisely the picture of the blessedness of "those who are clothed in white garments" who have come "out of great tribulation" and "for this they remain before the throne of the Lamb, serving Him day and night" (and is not this service precisely a continuation of "their deeds that follow them"). Here is described the paradisiacal bliss of the righteous in communion with the Lamb (VII, 9-17), in the strongest terms (cf. especially vv. 16-17), and it is said that "God will wipe away every tear of theirs," and yet all this takes place in the afterlife before the Parousia. Undoubtedly, this also applies to the preparation of the general resurrection and transfiguration of the world, which takes place in the interruption of the Lamb at the right hand of the Father.

The next vision of Chapter XIV contains an image of the judgment of the world, also proleptically as the one performed earlier by the Parousia within the limits of earthly history. This is a prelude similar to that described after the opening of the sixth seal (VII, 12-17). "And I looked, and behold, a bright cloud, and on the cloud sat one like the Son of man; on His head is a crown of gold, and in His hand is a sharp sickle." This image bears an obvious resemblance to Dan's vision. VII, 13-15: "I saw in the night visions, behold, with the clouds of heaven came as the Son of Man, and came to the Ancient of Days, and was brought to Him, and to Him was given authority, power, and a kingdom... His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed." The latter image refers to the Messiah, the Son of Man, it can only have for itself a Christological interpretation, which it receives in Church Tradition (it is almost literally repeated in the Lesser Apocalypse (Matt. XXIV, 30). However, there are a number of doubts about whether it is possible to give the same meaning to the image of Rev. XIV, 14 and interpret it as the appearance of Christ himself. [61] It is the "other angel" who sends one like the Son of Man into the harvest. However, for this text it is not decisive whether the one sitting on the cloud is Christ Himself" or only an angel sent by Him, foretelling judgment. His special powers are expressed by "a golden crown on his head and a sharp sickle in his hands" (14). And another angel addresses him "with a loud voice, 'Send forth thy sickle and reap, for the harvest is ripe on the earth.' And he cast down his sickle, which sat on the cloud, and the earth was reaped." The question arises, is this command, proclaimed by a "loud voice," heard on earth, or only in heaven, as a heavenly anticipation of earthly accomplishments? Does it reach the spiritual consciousness of the sons of the earth, or is it distributed only in the angelic world, and through it was revealed in prophetic clairvoyance to the Seer? Judging by the general proleptic character of this vision, which has not yet taken place on earth, it remains, obviously, to assume the latter. Humanity is preceded by a prophet about the fates that await it in its impenitence. The image of the ripe harvest and the reaped land is characteristic of more than one Revelation. In Old Testament usage, it is applied rather to the enemies of God (cf. Isa. XVIII, 5-6; Jer. LI, 53; in Hosea VI, 11 in a double sense). In New Testament usage, the image of the harvest is used as in a general sense, the end of the world (Matt. XIII, 39) or in general the works of God (Matt. IX, 37-38; Lux. X, 2), and the last judgment (Matt. XIII, 30). In this case, however, it can be understood in relation to the general outcome of world history. However, two more angels are sent to complete this harvest. "And another angel came out of the temple which is in heaven, also with a sharp sickle" (17) – here the heavenly character of this phenomenon is directly indicated, in which the executor is an angel coming out of the heavenly temple, i.e. from the immediate presence of God. "And another angel, having power over the fire, went out from the altar" (of course, the heavenly one, which once again confirms the heavenly nature of this phenomenon as well). It is difficult to say why an Angel comes out here, who has power over fire. According to the general teaching inherent in the angelology of Revelation, the natural elements in general are under the special jurisdiction of their own angels. The reference to fire can refer to the symbolism of the judgment that is performed by fire: "In the fire it is opened, and the fire examines the work of each one as it is... whoever has a work burned will suffer loss, however, he himself will be saved, but as out of fire" (1 Cor. III, 13-15). Obviously, this fire is not only natural, but also spiritual. The angel, who has power over the fire, also turns out to be the messenger of the final judgment, because once again, like the one who preceded him, "with a great cry" he addresses the one who has the sharp sickle, again with the same call: "Let loose thy sharp sickle and cut off the bunches of grapes, for the grapes are ripe on it." [62] This image of the ripening of berries can be applied to the entire outcome of history, including the deeds of both the righteous and the sinners. However, the following words refer primarily, if not directly, exclusively to the latter: "And the angel threw his sickle to the ground" (once again we can see confirmation here that "he who sits on a cloud" is only an angel, not the Son of God, but as if His representative or messenger (cf. Matt. XIII, 41): "And he shall send his angels, and shall gather out of his kingdom all stumbling-blocks, and those who work iniquity"). "And (the angel) pruned the grapes on the ground, and cast them into the great winepress of the wrath of God." This image obviously signifies God's judgment on people, which also corresponds to the events of human history, which express the general historical crisis. However, this is not the end of history and the Last Judgment (which, according to Revelation, is performed by the Father: XX, 11 ff.). Rather, it is a historical judgment, expressed in external catastrophes and internal upheavals after the sixth seal: VI, 12-16. In contrast, it is depicted as the harvest of grapes, which takes place in the winepress of God's wrath. What is its relationship to the Millennium? Does it occur before him or after him? Such a correlation is not established here, just as in connection with the earthquake of Chapter VI. Egzegetically, however, there is no need to assume it, since both are parallel, although correlative, intrinsically connected events, but each having for itself its own origin: the first in the judgments of God in history, the second in the special action of the power of God in the first resurrection. One can only presumptuously say, admit that one precedes the other.

Now the question arises, what does the further allegory mean in relation to this winepress in its various features: "And the berries were trampled down in the winepress outside the city, and blood flowed from the winepress even to the bridles of the horses, for a thousand six hundred stades"? (20). The juice of the berries becomes blood, in the further development of allegory (cf. Isa. LXIII, 3) this is understandable, but what does this addition mean: "in a winepress outside the city"? What kind of city is it, is it a specific place or is it a general cultural and historical designation of human society, super-urban, not confined to a geographical term? And first of all, is this city Rome, like Babylon, the capital of the world's fornication, or is Jerusalem like the holy city, the capital of the Church? [63] But there are no grounds for either rapprochement. On the contrary, the action of the "winepress of God's wrath" is carried out beyond limited limits and relates to the entire arena of world history, as a general shock, which is described by the most striking features: "And blood flowed from the winepress even to the bridles of horses, for one thousand six hundred stades." "Blood to the bridle of horses" is an image inherent in the language of Revelation, as is the number of 1600 stadia, 40 ́ 40, this kind of apocalyptic number to express completeness as a numerical symbol of it. [64]

Summing up the general results of this chapter, we must compare its similarities and differences in comparison with chapters of similar content. We have already noted its convergence with Chapter VI as containing God's judgments on sinful mankind in the images of an earthquake or a harvest, which, however, take place within the limits of history, before and beyond the Parousia. The later chapter XIV also begs for comparison, where the battle of the Lamb and the armies of heaven with the beast and the kings of the earth is described. It also takes place within the limits of earthly history and in anticipation of the Parousia. But unlike chapter XIV, where the actors, the executors of judgment are angels, here Christ Himself appears with the heavenly hosts. Is this difference due to different times and seasons, or is the same event described from different angles and by different features, essentially remaining identical? There is no sufficient basis for such identification. It must be admitted that, with a certain parallelism of the two accomplishments, their difference obviously corresponds to the gradualness in the maturation of the historical harvest.

Finally, it is necessary to note once again the common feature of the angelology of Revelation, that the angels in it are the agents of history, its direct participants, although this participation remains unknown and beyond the earthly world. In other words, heaven and earth, the angelic council and the human race live one common life, but the measure of this community is not known to humanity, it is shown only to the Seer and revealed by him in his Revelation. One can, however, ask oneself to what extent a person can reveal it in this life. Does he remain ignorant of what is happening in heaven, in the angelic world; And are the heavenly and earthly accomplishments accessible only in their earthly outlines? [65] Is not the "harvest" of the earth accomplished in the horrors of war and revolutions, in which the judgments of God are repeated and consistently revealed? However, here, in Chapter XIV, as before, they are depicted not only as spiritual-historical events, but also as typological, recurring in history, albeit in increasing maturity. But it is necessary to distinguish from them individual concrete accomplishments in history, which are described by the corresponding features as taking place with one's own eyes, in the face of the entire not only angelic, but also human world. As for repetitive and typological phenomena, it must be said that people do not know in the fullness of their own history, how it is known to the angelic world included in it. And the revelations of the Apocalypse, first of all, have to establish this general truth regarding her angelic character.

CHAPTER XV

This chapter has the significance of an introduction to the next section: on chalices. In general, it once again confirms one of the main ideas of Revelation about the angelic-human nature of the historical process, and also again reveals the rhythm of its presentation through contrasts, comparisons and contrasts of heavenly and earthly achievements. Here two visions in heaven are compared: "And I saw another sign in heaven, great and wonderful, seven angels having seven last plagues" – this is the first. The second is "as it were a sea of glass, mingled with fire, and those who have conquered the beast and the image of a hundred, and his mark and the number of his name, stand on this sea of glass, holding the harp of God" (2). "The sea of glass, as it were mingled with fire" is different from "the sea of glass, like crystal before the throne of Him who sits" (IV, 6). It signifies the lower sphere of being in comparison with it (which is expressed, first of all, through the "as if" ως), moreover, in the absence of "likeness to crystal", but with the addition of the attribute: "mixed with fire". The latter expresses precisely the dual character of this symbol as referring not only to the divine realm, but also to the created, albeit in its highest manifestation of "fire". Whether we give it a cosmological meaning – a celestial ocean, or a starry world, or we can see the sacraments of the Church that permeate created life, but, in any case, this is connected with the victory of those who resisted in the struggle with the beast. "The harp of God" obviously means the appeal to God of this psalm doxology, which is defined in two ways: "the song of Moses," the servant of God, and the "song of the Lamb," the Old and New Testaments. The song of Moses, sung after crossing the Black Sea, means an analogy with the spiritual victory over the beast, and the song of the Lamb (more precisely, the song of the Lamb) is a glorification of the Savior of the world (either from the side of the 144,000 sealed, or in general from all the saints of the Church of Christ).

It should be established here that this hymn is sung in the world beyond the grave before the Parousia of Christ and the general resurrection, just before the proclamation of the seven last plagues that will come to earth. What is the content of this song? It refers to the works of God, in the ways of leading the world to salvation. "Great and wonderful are Thy works, O Lord God Almighty! Righteous are Thy ways, O King of the saints! Who will not fear Thee, O Lord, and glorify Thy Name? For Thou art the only holy one. All nations will come and worship before You, for Your judgments have been revealed." Thus, this doxology is also a theodicy, as it is revealed in the afterlife just before the earthly world enters the very last period of trials, the "seven last plagues." That which on earth is the utmost terror, in the spiritual world is comprehended and glorified as a revelation of the ways of God. Thus limited and blind remains man's comprehension of his destinies on earth. But this theodicy, sung in the spiritual world, must be the comprehension of the destinies of God, which have persuasiveness on earth and lead to the conversion and worship of God by all nations. In the revelation itself we do not find this comprehension, which would correspond to such an action of the last plagues themselves, on the contrary, it seems to be quite the opposite, leading to the final hardening... However, this prophetic hint cannot be omitted, but must be accepted in all its force. Does it not refer to the conversion and salvation of all Israel, with all the significance of this spiritual event and its consequences in the life of the Church for all nations? Such an assumption is all the more appropriate since the prophecy about this in Ap. Paul, Rom. IX-XI seems to have no direct consonance in Revelation other than this content of the song of Moses and the Lamb in all the significance of this dual union. In any case, this testimony that "Thy judgments have been opened" means the comprehension of the meaning of history in all the complexity and contradiction of its paths, in all the world-historical tragedy, in its dialectics...

The second half of chapter XV is devoted (to the symbolic image of the opening of the temple and the "tabernacle in heaven",[66] together with the departure from the temple of the seven angels with seven plagues. IX). They have to offer the sacrifice of God's righteousness. "And one of the four animals (i.e., from the highest angelic presence before God) gave to the seven angels seven golden bowls filled with the wrath of God, who lives forever and ever" (5). However, this decision in heaven remains under the veil of divine mystery, incomprehensible to man: "And the temple was filled with smoke from the glory of God" (smoke is a symbol of mystery), and no one could enter the temple until the mysteries of God's ways, their transcendence, were completed until the time of their fulfillment.

CHAPTER XVI

This chapter is entirely devoted to the seven vials of God's wrath, which the seven angels are sent to pour out to earth "with a loud voice from the temple." Let us, therefore, first pose a few general and preliminary questions. Of these, the very first, which we have already had to raise more than once, relates to the general meaning of this revelation. According to it, angels of God's wrath are sent from heaven here in order to execute executions through the outpouring of these chalices. We cannot but feel a certain embarrassment before this revelation, which is so difficult to reconcile with the idea of guardian angels leading and saving people on the paths of their earthly life. Here it seems to change to the exact opposite, it is the angels who are the instruments of God's wrath. However, we must not forget that this does not refer to the final judgment and the final fate of men, but to the paths of history, which is a tragic, but at the same time salvific struggle and clash of opposing spiritual forces. On the paths of this struggle, the action of God's wrath is also salvific, which is realized through the angels. In the Old Testament, the plagues of Egypt are carried out through the intermediary of Moses by stretching out his rod or his hand, by which the commandments of God are fulfilled, and only about the last plague, the slaughter of the firstborn, it is said that it is performed by the Lord Himself (Exod. XII, 12), but this expression, of course, cannot be taken literally, it also implies an intermediary performer, who is most likely also an angel. Here, in Revelation, the angels are the direct executors of God's commands, and the action of God's love for this situation is revealed in the saving wrath of God. The general task of Revelation is to show the ways of the world in its history as the struggle of Christ with the prince of this world for this peace. It gives the very plan of the Apocalypse the character of a certain stylization, aimed precisely at revealing this idea, and to that extent being one-sided. Such one-sidedness, inherent in stylization, must, of course, be understood and accepted in the general Old and New Testament context, in which it is the depiction of angelic ministry as guardian angels that is rather absent, but other features that seem even opposite from the outside predominate. And this mutual completion of the teaching about angels in different parts of the Bible in the general biblical context must necessarily be taken into account when understanding its particular features. This is true of this chapter, as well as of others of a similar nature, where angels are sent to proclaim the wrath of God, as well as to carry it out.