Nov 15: Father E.S. Berry on Today’s 1st Reading (Rev 1:1-4; 2:1-5)

1:1. The revelation of Jesus Christ, which God gave unto him, to make known to his servants the things which must shortly come to pass and signified, sending by his angel to his servant John,

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

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

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

It should be noted that since the establishment of Christ as the one mediator between God and man (1 Tim 2:5) both the angels and the Church function only through that mediation. Some think that since Christ is the one mediator between God and man that there can be no others. This is true in the sense that a man, angel, or the Church, cannot approach God directly on behalf of others, but they can approach “the man Christ Jesus” (1 Tim 2:5) on behalf of others. For men or angels there is no mediation equal to that of Christ’s, but there is a mediation subordinate and dependent upon His mediation; were it not so we could not pray for one another, nor could angels act on our behalf.

1:2 who hath given testimony to the word of God, and the testimony of Jesus Christ, what things soever he hath seen.

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

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

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

1:4. John to the seven churches which are in Asia. Grace be to you and peace from him that is, and that was, and that is to come, and from the seven spirits which are before his throne.

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

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

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

In Holy Scripture “seven” is the most sacred of numbers. The seventh day of the week was consecrated to God in a special manner. The Paschal feast lasted seven days. Seven weeks later came the feast of Pentecost when seven lambs were offered in sacrifice. Seven sprinklings of blood were prescribed for sin. In the Holy Place stood the seven-branched candlestick with its seven lights. In fact the number seven is found on almost every page of Holy Scripture. It is the perfect number, the symbol of perfection, fullness, or universality. It seems to have acquired this meaning from the fact that God completed the work of creation in six days and rested on the seventh which He blessed and sanctified (Gen 2:1-3).

The Apostle prays for peace and grace; not such peace as the world can give, but peace and grace from God. “Peace I leave with you; my peace I give unto you; not as the world giveth, do I give unto you” (Jn 14:27).  This peace
from heaven is proclaimed upon earth by the seven spirits who stand before the throne of God. Three of them are known by name. They are the Archangels Raphael, Gabriel, and Michael. St. Raphael said: “I am the Angel Raphael, one of the seven, who stand before the Lord” (Tobit 12:15).  He
was sent with a message of peace to Tobias of old. St. Gabriel announced peace to Daniel, to the Priest Zacharias, and to the Blessed Virgin (Dan 9:21; Lk 1:19-26). St. Michael, the special protector of the Jewish nation, (Dan 12:1) now guards the Church against her enemies that she too, may enjoy the peace
that comes from God (Rev 12:7).

1. Unto the angel of the church of Ephesus write: These things saith he, who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:
2. I know thy work, and thy labour, and thy patience, and how thou canst not bear them that are evil, and thou hast tried them who say they are apostles,
are not, and hast found them liars;
3. And thou hast patience, and hast endured for my name and hast not fainted.
4. But I have somewhat against thee, because thou hast left thy first charity.

The angels addressed by St. John are the bishops of the churches to which he writes. The Greek word αγγελω means “one sent,” a “messenger.”  Bishops
are ministers sent by Christ to rule His Church. Note: The understanding that the Angels to whom the 7 letters were addressed  were bishops is quite ancient but is not the only interpretation. Both ancient and modern scholars take the reference as designating actual angels acting as guardians of the various churches. I find this interpretation far more plausible than what follows.

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

Today Ephesus is represented by Aya Solouk, a village of 3000 inhabitants. Below the village lie the ruins of the ancient city. Remains of the temple and theater are still pointed out to the visitor.

St. Timothy was probably the “angel” of Ephesus to whom St. John writes in the Apocalypse. He is praised for his untiring labors in preaching the Gospel and his zeal in rooting out false teachers. He has also suffered persecution for Christ’s name. St. Paul informs us that St. Timothy had been imprisoned for his faith, but he gives none of the circumstances (Heb 13:23).

St. Timothy is now reprimanded because he has lost much of his former zeal. St. Paul had recognized in his beloved disciple a gentleness of nature that easily leads to the lack of that zeal and firmness so necessary in a bishop. Hence he wrote to St. Timothy: Stir up the grace of God which is in thee by the imposition of my hands. For God hath not given us the spirit of fear; but
of power, and of love, and of sobriety. And again:  Preach the word. Be instant in season and out of season. Reprove, entreat, rebuke in all patience and doctrine (2 Tim 1:7 & 4:2).

What St. Paul feared has come to pass. The words of St. John leave the impression that there has been a serious falling off in fervor and zeal. The consequences will be all the greater now that persecution is at hand. St. John takes the place of the former master to warn St. Timothy. His words were fruitful and St. Timothy won the martyr s crown soon after. According to ancient martyrologies St Timothy was beaten to death by a mob of Pagans.

To persevere in fervor and zeal is one of the greatest difficulties of an apostolic life. Yet it is the strict duty of every apostle worthy the name.
5. Be mindful therefore from whence thou art fallen: and do penance, and do thy first works. Or else I will come to thee, and will move thy candlestick out of its place, except thou do penance.

A terrible punishment awaits St. Timothy unless he regain his former zeal in the ministry. The nature of this chastisement indicates that the faithful were at fault even more than their bishop. “I will remove thy candle stick (church) out of its place” by means of persecution, heresy, schism, and apostacy. Only too often has this threat been carried out in the history of the Church. It is
a menace hanging over every church that loses its first fervor and abandons its first works.