St. John is ordered to write to the seven churches in Asia. The manner of Christ’s appearing to him.
9. S. Iohn being banished in the ile Patmos is commaunded to vvrite to the seum Churches of Asia (signified by the seuen candlestickes) that vvhich he savv vpon a Sunday, round about the Sonne of man: 13 vvhose maner of appar• tion is described.
1The 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,Rivelazione di Gesù Cristo, la quale diè a lui Dio per far conoscere a' suoi servi le cose, che debbon tosto accadere: ed ei mandò a significarla per mezzo del suo Angelo al suo servo Giovanni,THE Apocalypse of IESVS Christ vvhich God gaue him, to make manifest to his seruants the thinges vvhich must be done quickly: and signified, sending by his Angel to his seruant Iohn,Apocalypsis Jesu Christi, quam dedit illi Deus palam facere servis suis, quæ oportet fieri cito: et significavit, mittens per angelum suum servo suo Joanni, 2Who hath given testimony to the word of God and the testimony of Jesus Christ, what things soever he hath seen.Il quale rendette testimonianza alla parola di Dio, e testimonianza di tutto quello, che vide di Gesù Cristo.vvho hath giuen testimonie to the vvord of God, and the testimonie of IESVS Christ, vvhat things soeuer he hath seen.qui testimonium perhibuit verbo Dei, et testimonium Jesu Christi, quæcumque vidit. 3Blessed 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.Beato chi legge, e chi ascolta le parole di questa profezia: e fa conservi delle cose, che sono in essa scritte imperocché il tempo è vicino.Blessed is he that readeth and heareth the wordes of this prophecie: and keepeth those thinges Which be vvritten in it for the time is nigh.Beatus qui legit, et audit verba prophetiæ hujus, et servat ea, quæ in ea scripta sunt: tempus enim prope est. 4John to the seven churches which are in Asia. Grace be unto 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:Giovanni alle sette Chiese, che sono in Asia. Grazia a voi, e pace da colui, il quale è, il quale era, e il quale è per venire: e dai sette spiriti, i quali sono dinanzi al trono di lui;Iohn to the seuen churches vvhich are in Asia. Grace to you and peace from him that is, and that vvas, and that shal come, and from the seuen spirites vvhich are in the sight of his throne,Joannes septem ecclesiis, quæ sunt in Asia. Gratia vobis, et pax ab eo, qui est, et qui erat, et qui venturus est: et a septem spiritibus qui in conspectu throni ejus sunt: 5And from Jesus Christ, who is the faithful witness, the first begotten of the dead and the prince of the kings of the earth, who hath loved us and washed us from our sins in his own blood,E da Gesù Cristo, che è il testimone fedele, primogenito di trai morti, e principe dei Re della terra, il quale ci ha amati, e ci ha lavati da' nostri peccati col proprio sangue,and from IESVS Christ vvho is the faithful vvitnes, the first borne of the dead, & the prince of the kings of the earth, vvho hath loued vs, and vvashed vs from our sinnes in his bloud,et a Jesu Christo, qui est testis fidelis, primogenitus mortuorum, et princeps regum terræ, qui dilexit nos, et lavit nos a peccatis nostris in sanguine suo, 6And hath made us a kingdom, and priests to God and his Father. To him be glory and empire for ever and ever. Amen.E ci ha fatti regno, e sacerdoti a Dio Padre suo: a lui gloria, e imperio pe' secoli de' secoli: così sia.and hath made vs a kingdom and priestes to God and his father, to him be glorie and empire for euer and euer. Amen.et fecit nos regnum, et sacerdotes Deo et Patri suo: ipsi gloria et imperium in sæcula sæculorum. Amen.
7Behold, he cometh with the clouds, and every eye shall see him: and they also that pierced him. And all the tribes of the earth shall bewail themselves because of him. Even so. Amen.Ecco, che egli viene colle nubi, e vedrallo ogni occhio, anche coloro, che lo trafissero. E batteransi il petto a causa di lui tutte le tribù della terra: così è: così è:Behold he commeth vvith the cloudes, and euery eie shal see him, and they that pricked him. And al the tribes of the earth shal, bevvaile them selues vpon him. yea, Amen.Ecce venit cum nubibus, et videbit eum omnis oculus, et qui eum pupugerunt. Et plangent se super eum omnes tribus terræ. Etiam: amen. 8I am Alpha and Omega, the beginning and the end, saith the Lord God, who is and who was and who is to come, the Almighty.Io sono l'alfa, e l'omega, principio, e fine, dice il Signore Iddio, il quale è, il quale era, il quale è per venire, l'onnipotente.I am Alpha and Omega, the beginning and end, saith our Lord God, vvhich is, and vvhich vvas, and vvhich shal come, the omnipotent.Ego sum alpha et omega, principium et finis, dicit Dominus Deus: qui est, et qui erat, et qui venturus est, omnipotens. 9I, John, your brother and your partner in tribulation and in the kingdom and patience in Christ Jesus, was in the island which is called Patmos, for the word of God and for the testimony of Jesus.Io Giovanni vostro fratello, e compagno nella tribolazione, e nel regno, e nella pazienza in Gesù Cristo, mi trovai nell'isola, che si chiama Patmos, a causa della parola di Dio, e della testimonianza (renduta) a Gesù:I Iohn your brother and partaker in tribulation, and the kingdom, and patience in Christ IESVS, vvas in the Iland, vvhich is called Patmos, for the vvord of God and the testimonie of IESVS.Ego Joannes frater vester, et particeps in tribulatione, et regno, et patientia in Christo Jesu: fui in insula, quæ appellatur Patmos, propter verbum Dei, et testimonium Jesu: 10I was in the spirit on the Lord’s day and heard behind me a great voice, as of a trumpet,Fui in Ispirito in giorno di domenica, e udii dietro a me una voce grande come di tromba,I vvas in spirit on the Dominical day, and heard behind me a great voice as it vvere of a trompetfui in spiritu in dominica die, et audivi post me vocem magnam tamquam tubæ, 11Saying: What thou seest, write in a book and send to the seven churches which are in Asia: to Ephesus and to Smyrna and to Pergamus and to Thyatira and to Sardis and to Philadelphia and to Laodicea.La qual diceva: scrivi quello, che vedi, in un libro: e mandalo alle sette Chiese, che sono in Asia, ad Efeso, ed a Smirne, ed a Pergamo, ed a Tiatira, e da Sardi, ed a Filadelfia, ed a Laodicea.saying, That vvhich thou feest, vvrite in a booke: and send to the seuen churches vvhich are in Asia, to Ephesus, and Smyrna, and Pergamus, and Thiatîra, and Sardis, and Philadelphia, and Laodicia.dicentis: Quod vides, scribe in libro: et mitte septem ecclesiis, quæ sunt in Asia, Epheso, et Smyrnæ, et Pergamo, et Thyatiræ, et Sardis, et Philadelphiæ, et Laodiciæ.
12And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks:E mi rivolsi per vedere chi parlava meco: e rivolto che fui, vidi sette candellieri d'oro:And I turned, to see the voice that spake vvith me. And being turned I savv seuen candlestickes of gold:Et conversus sum ut viderem vocem, quæ loquebatur mecum: et conversus vidi septem candelabra aurea: 13And in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps with a golden girdle.E in mezzo ai sette candellieri d'oro uno simile al Figliuolo dell'uomo, vestito di abito talare e cinto il petto con fascia d'oro:& in the middes of the seuen candlestickes of gold, one like to the Sonne of man, vested in a priestly garment to the foote, and girded about neere to the pappes vvith a girdle of gold.et in medio septem candelabrorum aureorum, similem Filio hominis vestitum podere, et præcinctum ad mamillas zona aurea: 14And his head and his hairs were white as white wool and as snow. And his eyes were as a flame of fire:E il capo di lui, ed i capelli eran candidi come la lana bianca, e come la neve, e i suoi occhi come fuoco fiammante,and his head and heares vvere vvhite, as vvhite vvoole, & as snovv, and his eies as the flame of fire.caput autem ejus, et capilli erant candidi tamquam lana alba, et tamquam nix, et oculi ejus tamquam flamma ignis: 15And his feet like unto fine brass, as in a burning furnace. And his voice as the sound of many waters.E i piedi di lui simili all'oricalco, qual egli è nella ardente fornace, e la voce di lui come voce di molte acque:and his feete like to latten, as in a burning fornace and his voice as the voice of many vvaters:et pedes ejus similes auricalco, sicut in camino ardenti, et vox illius tamquam vox aquarum multarum: 16And he had in his right hand seven stars. And from his mouth came out a sharp two-edged sword. And his face was as the sun shineth in his power.Ed aveva nella destra sette stelle: e dalla bocca di lui usciva una spada a due tagli: e la faccia di lui come il sole risplende nella sua forza.and he had in his right hand seuen starres and from his mouth proceded a sharpe tvvo edged svvord: and his face, as the sunne shineth în his vertue.et habebat in dextera sua stellas septem: et de ore ejus gladius utraque parte acutus exibat: et facies ejus sicut sol lucet in virtute sua. 17And when I had seen him, I fell at his feet as dead. And he laid his right hand upon me, saying: Fear not. I am the First and the Last,E veduto ch'io l'ebbi, caddi a' suoi piedi come morto. Ed ei pose la sua destra mano sopra di me, dicendo: non temere: io sono il primo, e l'ultimo.And vvhen I had seene him, I fel at his feete as dead. And he put his right hand vpon me, saying, Feare not, I am the first and the last,Et cum vidissem eum, cecidi ad pedes ejus tamquam mortuus. Et posuit dexteram suam super me, dicens: Noli timere: ego sum primus, et novissimus, 18And alive, and was dead. And behold I am living for ever and ever and have the keys of death and of hell.E vivo, ma fui morto; ed ecco, che sono vivente pei secoli de' secoli, ed ho le chiavi della morte, e dell'inferno.and aliue, and vvas dead, and behold I am liuing for euer and euer, and haue the keies of death and of hel.et vivus, et fui mortuus, et ecce sum vivens in sæcula sæculorum: et habeo claves mortis, et inferni.
19Write therefore the things which thou hast seen: and which are: and which must be done hereafter.Scrivi adunque le cose, che hai vedute, e quelle, che sono, e quelle, che debbono accadere dopo di queste.Vvrite therefore the thinges vvhich thou hast seene, and that are, and that must be done after these.Scribe ergo quæ vidisti, et quæ sunt, et quæ oportet fieri post hæc. 20The mystery of the seven stars, which thou sawest in my right hand and the seven golden candlesticks. The seven stars are the angels of the seven churches. And the seven candlesticks are the seven churches.Il mistero delle sette stelle, le quali hai vedute nella mia destra, e i sette candellieri d'oro: le sette stelle sono i sette Angeli delle Chiese: ed i sette candellieri sono le sette Chiese.The sacrament of the seuen starres, vvhich thou hast seene in my right hand, and the seuen candlestickes of Gold. the seuen starres, are the angels of the seuen churches and the seuen candlestickes, are the seuen churches.Sacramentum septem stellarum, quas vidisti in dextera mea, et septem candelabra aurea: septem stellæ, angeli sunt septem ecclesiarum: et candelabra septem, septem ecclesiæ sunt.
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The Apocalypse, or Revelation. I rather prefer the word Apocalypse, which the Latin interpreter did not think fit to change.
Of Jesus Christ....by his Angel, sent to his servant John. So that these things were immediately revealed to St. John by an Angel, who represented and spoke in the person of Christ.
Witham
Which must shortly come; and as it is again said, (ver. 3.) the time is at hand. This cannot be meant of all things in the Apocalypse, where mention is also made of the day of judgment, and of the glory of heaven at the end of the world. It can only mean, that some things were to happen shortly, that is what is said of the seven churches. (Chap. 2.; Apocalypse 3.) Or the persecutions foretold should begin shortly. Or else these expressions are only to signify, that all time is short, and that from the coming of the Messias, we are now in the last age, or the last hour. See 1 John 2:18. (Witham)
St. John excites their attention by the most pressing motives, the approach of the events. Whatever explanation be given of this book, it is equally true in all, that the time is at hand, when it will begin to be accomplished. To find our consolation and happiness in this sacred book, according to the promise of the Holy Spirit, we must peruse it with faith and humility, receive the interpretation of the Church with submission and docility, and practise the truths contained with fidelity and promptitude. What is the life of man, since ages are but moments that escape us? Eternity is but a moment, but a moment that will never end.
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John to the seven churches,[Ver. 4. Ab eo qui erat, et qui est, et qui venturus est, apo tou o on, kai o en, kai o erchomenos, as if it was said, apo tou os legetai o on, etc.] afterwards named; and by them, to be understood of all churches, bishops, and people in the like dispositions.
From him, who is, who was, and who is to come. As these words are only applied, and applicable to him, who is truly God and eternal, Alcazar (p. 176) applies them to God the Father. Others think them to be spoken of God, as the word God agrees to all the three divine persons, who are one and the same God. See Ribera.
Witham
And from the seven spirits. Alcazar understands them of seven of God's attributes, or perfections, but, by the common exposition, are meant seven of the chief created spirits, who in a special manner assist at the throne of God, employed to execute God's commands, as Raphael saith, (Tobit. 12:15.) I am one of the seven who stand before God. (Witham)
Calmet
Spirits, etc. Some understand this of the Holy Ghost, on account of his seven gifts; but the most literal interpretation is of the principal Angels, who always surround the throne of God, and are his ministering spirits. (Calmet)
And from Jesus Christ,[Ver. 5. Qui est testis fidelis, o martus o pistos. Martyr ille fidelis.] made man, and the Redeemer of mankind, whom St. John here names after the seven spirits, because he continues his discourse about Christ, who is the faithful witness; testified and approved of God by so many miracles, prophecies, etc. He is the chief of the martyrs or witnesses, as the Greek word signifies.
The first begotten of the dead, both first in dignity, and first that rose to an immortal life.
The prince of the kings of the earth, whose power is infinitely greater than all theirs; and this to put the suffering Christians in mind, that they needed not to fear the persecuting emperors, who have no power after this life.
And Christ hath made us a kingdom, inasmuch as by his grace he has made us members of his true Church, called the kingdom of God, and promised us to reign with him in his glorious kingdom in heaven.
And hath made us priests to God, and his Father, to offer up spiritual sacrifices. See 1 Peter 2:9.
Witham
To him be, or is due, glory and empire, for ever and ever. Amen. That is, to Jesus Christ. (Witham)
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Witham
Behold he cometh, or is to come at the day of judgment. (Witham)
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Witham
I am Alpha, and Omega. These, the first and last letters of the Greek alphabet, signify the same as what follows, the beginning, and the end, the first cause and last end of all intelligent beings, who is, and who was, and who is to come, the Almighty. These words agree only to him, who is the true God, and here are applied to our blessed Redeemer, who is to come and judge all. (Witham)
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On the Lord's day.[Ver. 10. In Dominica die, en te kuriake emera.] Not on the Jewish sabbath, which is our Saturday, but on the Christian sabbath, our Sunday, called the Lord's day. The Church, in the apostle's time, changed the day of rest, on which the Jews were commanded to rest and sanctify that day, from Saturday to Sunday, from the last day of the week to the first. They judged this only to be an indispensable precept, that some day or some time should be appointed, in a special manner, for God's service and worship, on which Christians should also abstain from servile works, that were not of necessity: as to the determination of such a day of the week, they judged that the Church had power to change the day. The late pretended reformers have all agreed with us in this change. And if they would have all that is expressed in this commandment, to be of an indispensable and unchangeable obligation, according to the letter of the law, they ought certainly to observe, to sanctify, and to abstain from all servile works on Saturdays, or on the Jewish sabbath.
Witham
A great voice, as of a trumpet. To signify the importance of things to be revealed. (Witham)
Pastorini
Voice, etc. This was most likely St. John the Baptist, who calls himself the voice of one crying in the desert, and who in Malachias is called the Angel of the Lord, as he is also styled in the first verse of this chapter. (Pastorini)
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Witham
I saw seven golden candlesticks, which, by the last verse of this chapter, represented the seven Churches of Asia. We may suppose these candlesticks to have been shewn to St. John, like what is described, Exodus 25:31. For in these visions of St. John are frequent allusions to the former tabernacle, and to things relating to the service and worship of God, which Moses was ordered to make. (Witham)
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And in the midst of the seven golden candlesticks, that is walking among the candlesticks, like unto Christ, as he many times called himself the Son of man, and at other times told the Jews he was the Son, the only begotten Son of God. By this walking among the candlesticks is signified his providential care over all the particular Churches, which make up one Catholic Church.
Witham
With a long garment,[Ver. 13. Vestitum podere, endedumenon podere. See Exodus 28:51.; Daniel 10:5.] and a golden girdle, with a resemblance of the habit of the priests. (Witham)
Jesus Christ is in the midst of his Church to enlighten it, to defend and sanctify it, the true model of pastors, who should reside in the midst of their flock, be clothed with sanctity and justice, and girt with the golden girdle, that is with singular purity, always ready for combat and labour, by their charity and zeal.
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His feet like unto fine brass, to signify the purity and steadfastness of his steps and actions.
Witham
His voice as the sound of many waters, the sound of his preaching by himself, and by his apostles, has been heard throughout all nations of the world. (Witham)
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In his right hand seven stars, which, as it is said, (Apocalypse 1:20.) were the Angels, that is the bishops of the seven churches, by this comparison is expressed their dignity.
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Witham
I am the first and the last. These are the words of the Son of man, or of him that represented our Saviour, Christ, to St. John. To be the first and the last, is another expression agreeing only to him who is the true God, as it is divers times applied by the prophet Isaias. (Witham)
Omnes passim
From the 12th verse to this place we have a description of the Son of man, that is Christ. The different emblematical descriptions of his countenance, his dress, etc. are similar to what are used by other prophets, and easily explained of his attributes, his eternity, vengeance, etc. etc. (Omnes passim.)
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Witham
And alive, and was dead; always living as God, and as man was dead, died on the cross for the salvation of all men, rose again, triumphed over hell, death, and sin, and am living for ever and ever, and have the keys of death and of hell, power over all, all things being made subject to me, even as man, or as God and man. (Witham)
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Calmet
Angels. These are the seven bishops of the churches. Christ's having them in his right hand, shews the care he takes of his Church. (Calmet)
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The things which must shortly come; ... and again it is said, ver. 3, The time is at hand.... This can not be meant of all the things prophesied in the Apocalypse, where mention is made also of the day of judgment, and of the glory of heaven at the end of the world. That some things were to come to pass shortly, is evident, by what is said to the Seven Churches, chap. 2 and 3, Or that the persecutions foretold should begin shortly. Or that these words signified, that all time is short, and that from the coming of Christ, we are now in the last age or last hour. See 1 John 2.18.
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I am Alpha and Omega.... These are the names of the first and last letters of the Greek alphabet, and signify the same as what follows: The beginning and the end: the first cause and last end of all beings: who is, and who was, and who is to come, the Almighty.... These words signify the true God only, and are here applied to our Lord and Saviour Jesus Christ, who is to come again to judge the living and the dead.
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1. APOCALYPSE.] An admonition to the reader concerning the difficultie of this booke. Of the Apocalypse thus vvriteth the auncient father Denys. Bishop of Corinth. as Eusebius alleageth him li. 7 c. 20 hist. Eccl. Of this booke (saith he) this is my opinion, that the matter thereof is far more profound then my vvit can reache vnto, and I doubt not but almost in euery sentence of it, there lieth hidden a certaine sense exceding mystical and maruelous, vvhich though I vnderstand not, yet I conceiue that vnder the vvordes there is a deepe meaning, and I measure not the matter by reason, but attribute al to faith, taking it to be more high and diuine, then I can by cogitation comprise: not reprouing that vvhich I vnderstand not, but therfore I admire vvith reuerēce, because my vvit can not attaine to it. Againe S. Augustine saith, that in the Apocalypse many things are obscurely spoken, to exercise the minde of the reader: and yet some fevv things left euident, that through them a man may vvith labour searche out the rest, specially for that the author so repeateth the same things in diuers sortes, that seeming to speake of sundry, matters, in deede is found bus to vtter the same things diuers vvaies. li. 20 de Ciuit. Del c. 17.
Vvhich vve set dovvne here in the beginning, to vvarne the good Christian reader, to be humble and vvise in the reading both of al other holy Scriptures, and namely of this diuine and deepe prophecie: giuing him further to vnderstand, that vve vvil in our Annotations, according to our former trade and purpose, onely or cheefely note vnto the studious, such places as may be vsed by Catholikes, or abused by Heretikes, in the controuersies of this time, and some other also that haue special matter of edification, and that as breefely as may be, for that the volume grovveth great.
In the liturgy The Epistle vpon Michelmas day Septemb. 29, & on the Apparition of S. Michael Mai. 8.
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There be many (specially novv a daies) that be great readers, hearers and talkers of Scriptures. but that is not ynough to make them good or blessed before God, except they keepe the things prescribed and taught therein. according to our Sauiours saying (Luc. 11.) Blessed are they that heare the vvord of God, and keep it.
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4. To the 7 Churches.] That certaine numbers may be obserued as significatiue and mystical, it is plaine by many places of holy Scripture, Numbers mystical. and by the auncient Doctors special noting of the same to many purposes. Vvhereby vve see the rashnes of our Aduersaries, in condemning generally al religious respect of certaine numbers in our praiers, fastes, or actions. Namely the number of Seuen, is mystical; and prophetical, perfect, and vvhich (as S. Augustine saith.) the Church knovveth by the Scriptures, to be specially dedicated to the Holy Ghost: and to appertaine to spiritual mundation, as in the Prophets appointing of Naam in to vvash seuen times in lordan, and the sprinkling of the bloud seuen times against the tabernacle. The number of Seuen mystical: specially in this booke. li. 4 quest. in numer. q. 33, See li. 5. c. 5 de Gen. ad lit. & li. 5 quest in Deuter. q. 42. Al these visions stand vpon Seuens. seuen Churches, seuen Angels, seuen starres, seuen spirites, seuen candlestickes, seuen lampes, seuen trumpets, seuen vials, seuen hornes of the Lambe, seuen hilles, seuen thunders, seuen heades of the Dragon, signifying the Diuel: seuen of the beast that is Antichrist: seuen of the beast that the harlot rid vpon: finally the number also of the visions is specially marked to be seuen, in this booke, and euery time that this number is vsed in this prophecie, it hath a mysterie & a more large meaning, then the nature of that number is precisely and vulgarly taken for. As vvhen he vvriteth to seuen Churches. it is to be vnderstood of al the Churches in the vvorld: as the seuen Angels, for al the Angels or gouernours of the vvhole Catholike Church: and so forth in the rest, because the number of Seuen, hath the perfection of vniuersalitie in it, as S. Augustine saith li. 5 quest. in Deuter. q. 42.
4. From the 7 spirites.] The Holy Ghost may be here meant, and so called for his seuen fold giftes and graces, as some expositours thinke. but it seemeth more probable that he speaketh of the holy Augels, by comparing this to the like in the 5 Chapter folovving: vvhere he seemeth to call these, Grace & peace from God & the holy Angels. the seuen spirites sent into al the vvorld, as S. Paul to the Hebrues (c. 1. 14) speaketh of Angels. and so the Protestants take it in their cōmentaries: vvhich vve note, because therevpon they must needes confesse that the Apostle here giueth or vvisheth grace and peace, not from God onely, but also from his Angels: though that benediction commeth one vvay of God, and an other vvay of his Angels or Sainctes, being but his creatures. And so they may learne, that the faithful often loyning in one speache, God and our Ladie saue vs, and the like. God and our Lady, our Lord and any of his Saincts, to helpe vs or blesse vs, is not superstitious, but an Apostolical speache. and so the Patriarch said (Gen. 48. v. 16.) The Angel that deliuereth me from al euils, blesse these children. See the Annot. Act. 25, 28.
Concordance Exo. 3, 14.
Concordance Col. 1.
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Concordance Heb. 9.
Concordance 1 Pet. 1.
Concordance 1 Pet. 2.
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6. A kingdom and Priests.] As al that truely serue God, and haue the dominion and superioritie ouer their concupiscences and vvhatsoeuer vvould induce them to sinne, Hovv al Christians be both kings & Priests. be kings: so al that employ their vvorkes and them selues to serue God & offer al their actions as an acceptable sacrifice to him, be priests. Neuerthelesse, as if any man vvould therevpon affirme that there ought to be no other earthly povvers or kings to gouerne in vvorldly affaires ouer Christians, be vvere a seditious Heretike, euen so are they that vpon this or the like places vvhere al Christians, be called priests in a spiritual sort, vvould therfore inferre, that euery one is in proper signification a Priest, or that al be Priests alike, or that there ought to be none but such spiritual priests. for it is the seditious voice of Corè, saying to Moyses and Aaron, Let it suffi•• you, that al the multitude is of holy ones, and the Lord is in the••. Vvhy are you extolled ouer the people of the Lord! Num. 16.
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Concordance Zach. 12.
Concordance Esa. 44.
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Concordance Apo. 21. 22, 13.
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Banished thither for religion by Nero, or rather by Domitian, almost 60 yeres after Christes Ascensiō.
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10. On the Dominical day.] Difference of holy daies and vvorkedaies. Many notable pointes may be marked here. first, that euen in the Apostles time there vvere daies deputed to the seruice of God, and so made holy and different, though not by nature, yet by vse and benediction, from other profane or (as vve call them) vvorke-daies.
Secondly, Sunday made holiday by the Apostles & the Churches authoritie. that the Apostles and faithful abrogated the Sabboth vvhich vvas the seuenth day, and made holy day for it, the next day folovving, being the eight day in count from the creation: and that vvithout al Scriptures, or cōmaundement of Christ that vve reade of, yea (vvhich is more) not onely othervvise then vvas by the Lavv obserued, but plainely othervvise then vvas prescribed by God him self in the second commaundement, yea and othervvise then he ordained in the first creatiō, Other feastes ordained by the Church. vvhen he sanctified precisely the Sabboth day, & not the day folovving. Such great povver did Christ leaue to his Church, and for such causes gaue he the holy Ghost to be resident in it, to guide it into al truthes, euen such as in the Scriptures are not expressed. And if the Church had authoritie & inspiration from God, As Saturday was in memorie of the creation, so Sunday of Christs resurrection. to make Sunday (being a vvorke-day before) an euerlasting holy day: and the Saturday, that before vvas holy day, novv a common vvorkeday: vvhy may not the same Church prescribe & appoint the other holy feasts of Easter, Vvhitsuntide. Christmas, and the rest? for the same vvarrant she hath for the one. that she hath for the other.
Thirdly, it is to be noted that the cause of this change vvas, for that novv vve Christians esteeming more our redemption, then our first creation, haue the holy day vvhich vvas before for the remembrance of Gods accomplishment of the creation of things, novv for the memorie of the accomplishment of our redemption. Vvhich therfore is kept vpon that day on vvhich our Lord rose from life to death, The Church vseth not the Heathenish names of daies: but Dies Dominicus, feriae, Sabbatum. vvhich vvas the day after the Sabboth, being called by the Ievves; vna or prima Sabbathi, the first of or after the Sabboth. Mat 28. Act. 10. 1 Cor. 16. Fourthly, it is to be marked, that this holy day by the Apostles tradition also, vvas named Domini••• died, our Lordes day, or, the Dominike, vvhich is also an old Ecclesiastical vvord in our language. for the name Sunday is a heathenish calling, as al other of the vveeke daies be in our lāguage: some imposed after the names of planets, as in the Romans time: some by the name of certaine Idols that the Saxons did vvorship, & to vvhich they dedicated their daies before they vvere Christians. Vvhich names the Church vseth not, but hath appointed to call the first day, the Dominike, after the Apostle here: the other by the name of Feries, vntil the last of the vveeke, vvhich she calleth by the old name, Sabboth, because that vvas of God, and not by imposition of the heathen. See the marginal Annotation Luc. 24, 1.
Lastly obserue, God giueth greater grace at holy times of praier & fasting. that God reuealeth such great things to Prophets, rather vpon holy daies, and in times of contemplation, sacrifice, and praier, then on other profaue daies. and therfore as S. Peter (Act. 10) had a reuelation at the six: houre of praier, and Zacharie (Luc. 1) at the houre of incense, and Cornelius (Act. 10) vvhen he vvas at his praiers the ninthe houre, so here S. Iohn noteth that he had al these maruelous visions vpon a Sunday.
I had a visiō, and not with my corporal eies, but in spirit I beheld the similitudes of the thinges folovving.
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The I GENERAL VISION of the 7 according to S. Ambrose.
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13. Vested in a Priestly garment.] Priestly garments. He appeared in a long garment or vestment proper vnto Priests (for so the vvord, poderes, doth signifie, as Sap. 18, 24) and that vvas most agreable for him that represented the person of Christ the high Priest, and appeared to Iohn being a most holy Priest, and vvho is specially noted in the Ecclesiastical historie for his Priestly garment called, pé•alon or lamina. Euseb. li. 3 hist. Eccl. c. 25. & li. 5 c. 23.
It seemeth not to be Christ him self, but an Angel bearing Christes person, & vsing diuers speaches proper to Christ.
podére Sap. 18, 24.
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Concordance Esa. 41, 4. 44, 6.
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20. The seuen starres.] The true religiō manifest as the light on a candlesticke. The Bishops are the starres of the Church, as the Churches them selues are the golden candlestickes of the vvorld: no doubt to signfie, that Christ preserueth the truth onely in and by the lavvful Bishops and Catholike Church, and that Christs truth is not to be sought for, Mat. 5. 15. in corners or conuenticles of Heretikes, but at the Bishops handes, and vpon the candlesticke vvhich shineth to al in the house.
20. The Angels of the Churches.] Angels Protectors. The vvhole Church of Christ hath S. Michael for her keeper and Protector, and therfore keepeth his holy day onely by name, among al Angels. And as earthly kingdoms haue their special Angels Protectors, as vve see in the 10 Chapter of Daniel: so much more the particular Churches of Christēdom. Bishops & Priests are called Angels. See S. Hierom in 34 Ezech. But of those Angels it is not here meant, as is manifest. And therfore Angels here must needes signifie the Priests or Bishops specially of the Churches here, and in them, al the gouernours of the vvhole & of euery particular Church of Christendom. They are called Angels, for that they are Gods messengers to vs, interpreters of his vvil, our keepers and directors in religion, our intercessors, the cariers and offerers of our praiers to him, Malach. 2, 7. and mediators vnto him vnder Christ, and for these causes and for their great dignitie they are here and in other places of Scripture called Angels.
S. Irenaeus alluding to this saith, The Church euery vvhere preacheth the truth, and this is the seuenfold candlesticke, bearing the light of Christ &c. Li. 5. aduers•haer.
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St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 1.4
… But the writer of the Revelation puts himself forward at once in the very beginning, for he says: “The Revelation of Jesus Christ, which He gave to him to show to His servants quickly; and He sent and signified it by His angel to His servant John, who bare record of the Word of God, and of his testimony, and of all things that he saw.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.25
… But the author of the Apocalypse introduces himself at the very beginning: ‘The Revelation of Jesus Christ, which he gave him to show unto his servants quickly; and he sent and signified it by his angel unto his servant John, who bare witness of the word of God and of his testimony, even of all things that he saw.’
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.1
… Nurslings of purity and disciples of chastity, raise we our hymn to the Virgin-born God with lips full of purity. Deemed worthy to partake of the flesh of the Spiritual Lamb , let us take the head together with the feet , the Deity being understood as the head, and the Manhood taken as the feet. Hearers of the Holy Gospels, let us listen to John the Divine
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.25
10. Then he writes also an epistle: ‘John to the seven churches which are in Asia, grace be with you, and peace.’
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.4
… do ye, as ‘the heathen, rage, and imagine vain phrases against the Lord and against His Christ?’ for no holy Scripture has used such language of the Saviour, but rather ‘always’ and ‘eternal’ and ‘coexistent always with the Father.’ For, ‘In the beginning was the Word, and the Word was with God, and the Word was God .’ And in the Apocalypse he thus speaks
St John Chrysostom † AD 407 Homilies on Ephesians the-argument
The blessed John the Evangelist spent the chief part of his time there: he was there when he was banished,
St Augustine of Hippo † AD 430 City of God 17.4
… “for the barren,” she says, “hath born seven, and she that hath many children is waxed feeble.” Here all that had been prophesied hath shone forth to those who understood the number seven, which signifies the perfection of the universal Church. For which reason also the Apostle John writes to the seven churches,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 45.2
… Whence in this world there are continual revolutions of seven days. What then is “seven times in a day will I praise Thee,” but what is said in another place, “His praise shall always be in my mouth”? With reference to this perfection, John writes to seven Churches. The Apocalypse is a book of St. John the Evangelist; and he writes “to seven Churches.”
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St Irenaeus of Lyons † AD 202 Against Heresies 3.22.4
… For this reason did the Lord declare that the first should in truth be last, and the last first. And the prophet, too, indicates the same, saying, “instead of fathers, children have been born unto thee.” For the Lord, having been born “the First-begotten of the dead,”
St Methodius † AD 311 From the Discourse on the Resurrection, Part III 2
… in the same way will be the resurrection of all men. But Moses and Elias arose and appeared with this form of which you speak, before Christ suffered and rose. How then could Christ be celebrated by prophets and apostles as “the first begotten of the dead?”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.2.3
3. For they conceded cheerfully the appellation of Witness to Christ ‘the faithful and true Witness,’ and ‘firstborn of the dead,’
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… and henceforth we, becoming incorporate with It, are saved after Its pattern. For in It the Lord becomes our guide to the Kingdom of Heaven and to His own Father, saying, ‘I am the way’ and ‘the door ,’ and ‘through Me all must enter.’ Whence also is He said to be ‘First-born from the dead
St Gregory of Nyssa † AD 395 Against Eunomius 2.8
… And that our view about this may be made clearer let us thus divide our argument. The inspired apostle on four occasions employs this term, once as here, calling Him, “first-born of all creation ,” another time, “the first-born among many brethren ,” again, “first-born from the dead
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.6
… a thing which none of the saints knew till it was revealed to this man by the spirit of the flesh. He indeed cannot expound it without bringing in an indecency. Nevertheless, I will set it forth in his hearing both more worthily and more truly. Christ is the first fruits of those that sleep; he is also called
St Jerome † AD 420 Against Jovinianus 1.39
… but with His word He begat us, and with the word of truth, because some shadow, image, and likeness of truth went before in the law, that we might be the first-fruits of His creatures. And as He who was Himself the
St Augustine of Hippo † AD 430 Letters of St. Augustin 164
… Certainly, if these did not fall asleep again, their bodies being a second time laid in the grave, it would be necessary to see in what sense Christ can be understood to be “the first begotten from the dead,”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.12
… but according to the form of a servant, it is said, “The Lord created me in the beginning of His ways.” Because, according to the form of God, He said, “I am the truth;” and according to the form of a servant, “I am the way.” For, because He Himself, being the first-begotten of the dead,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 30.12
12. “Thou hast turned My mourning into joy to Me” ( ver. 11 ). Whom I, the Church, having received, the First-Begotten from the dead,
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 5.11
If any one denies that the Word of God suffered in the flesh and tasted death in the flesh, and was the first-born of the dead,
Pseudo-Irenaeus Pseud-Irenæus 1
… but if any one of us on any occasion, either by letter or in conversation, called them Witnesses, they rebuked him sharply. For they willingly gave the title of Witness to Christ, ‘the faithful and true Witness,’
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Tertullian † AD 220 On Exhortation to Chastity 7
… But you will say, “Then all others may (marry more than once), whom he excepts.” Vain shall we be if we think that what is not lawful for priests is lawful for laics. Are not even we laics priests? It is written: “A kingdom also, and priests to His God and Father, hath He made us.”
Tertullian † AD 220 On Monogamy 7
… in order that the son, too, may carry out the precept of God, “Honour father and mother.” Us, moreover, Jesus, the Father’s Highest and Great Priest, clothing us from His own store —inasmuch as they “who are baptized in Christ have put on Christ”—has made “priests to God His Father,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 20.3
… Oh, happy are you, even sleeping on the ground, to obtain your wishes which you have always desired! You have desired to be sent into prison for His name’s sake, which now has come to pass; as it is written, “The Lord grant thee according to thine own heart;” and now made a priest of God over them, and the same their minister has acknowledged it.
St Jerome † AD 420 The Dialogue Against the Luciferians 1
O. I will answer you in your own words. If a layman confesses his error, how is it he continues a layman? Let him lay aside his lay-priesthood, that is, his baptism, and I grant pardon to the penitent. For it is written
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St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 3
… For, say the [holy] oracles, “This same Jesus, who is taken up from you into heaven, shall so come, in like manner as ye have seen Him go unto heaven.” But if they say that He will come at the end of the world without a body, how shall those “see Him that pierced Him,”
Tertullian † AD 220 An Answer to the Jews 14
… Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!” while the Father withal afterwards, after making Him somewhat lower than angels, “crowned Him with glory and honour and subjected all things beneath His feet.” And then shall they “learn to know Him whom they pierced, and shall beat their breasts tribe by tribe;”
Tertullian † AD 220 Appendix: Against All Heresies 5
After these there were not wanting a Marcus and a Colarbasus, composing a novel heresy out of the Greek alphabet. For they affirm that without those letters truth cannot be found; nay more, that in those letters the whole plenitude and perfection of truth is comprised; for this was why Christ said, “I am the Alpha and the Omega.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… and that He rose again the third day, and ascended into heaven, that He might take you with Him who were lying low; and that He will come again with His glorious Presence to judge the quick and the dead; no longer flesh, nor yet without a body, according to the laws which He alone knows of a more godlike body, that He may be seen by those who pierced Him,
St Jerome † AD 420 The Letters of St. Jerome 14.2
… Offended love does well to be angry. You have spurned my petition; perhaps you will listen to my remonstrance. What keeps you, effeminate soldier, in your father’s house? Where are your ramparts and trenches? When have you spent a winter in the field? Lo, the trumpet sounds from heaven! Lo, the Leader comes with clouds!
St Augustine of Hippo † AD 430 On the Holy Trinity 1.13
… He is “good,” according to that sight, according to which God appears to the pure in heart; for “truly God is good unto Israel even to such as are of a clean heart.” But when the wicked shall see the Judge, He will not seem good to them; because they will not rejoice in their heart to see Him, but all “kindreds of the earth shall then wail because of Him,”
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Tertullian † AD 220 Against Praxeas 17
… As to the point maintained by them, that the name of Christ belongs also to the Father, they shall hear (what I have to say) in the proper place. Meanwhile, let this be my immediate answer to the argument which they adduce from the Revelation of John: “I am the Lord which is, and which was, and which is to come, the Almighty;”
St Hippolytus † AD 235 The Refutation of All Heresies 6.12
According to Simon, therefore, there exists that which is blessed and incorruptible in a latent condition in every one—(that is,) potentially, not actually; and that this is He who stood, stands, and is to stand.
St Hippolytus † AD 235 Against the Heresy of One Noetus 6
… He who is over all is God; for thus He speaks boldly, “All things are delivered unto me of my Father.” He who is over all, God blessed, has been born; and having been made man, He is (yet) God for ever. For to this effect John also has said, “Which is, and which was, and which is to come, the Almighty.”
Origen † AD 254 Origen De Principiis 1.2.10
… And that you may understand that the omnipotence of Father and Son is one and the same, as God and the Lord are one and the same with the Father, listen to the manner in which John speaks in the Apocalypse: “Thus saith the Lord God, which is, and which was, and which is to come, the Almighty.”
Eusebius of Caesarea † AD 339 The Oration of Eusebius 1.6
6. Lastly, he who is in all, before, and after all,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.23.4
… and thus there is one God and none other but He. And so, since they are one, and the Godhead itself one, the same things are said of the Son, which are said of the Father, except His being said to be Father :—for instance , that He is God, ‘And the Word was God ;’ Almighty, ‘Thus saith He which was and is and is to come, the Almighty
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… “Who being the Effulgence of His glory and the Impress of His Essence,” and “the Image of His Goodness,” and “Him hath God the Father sealed.” Lord, King, He That Is, The Almighty. “The Lord rained down fire from the Lord;” and “A sceptre of righteousness is the sceptre of Thy Kingdom;” and “Which is and was and is to come, the Almighty”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.4
35. But hear also such a passage as you can build no doubts upon: “Behold, He cometh,” saith the Scripture, “with the clouds, and every eye shall see Him, and they which pierced Him, and all the tribes of the earth shall mourn because of Him. Yea, amen. I am Alpha and Omega, saith the Lord God, Who is, and Who was, and Who is to come, the Almighty.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.9
108. But neither had the Son of God any beginning, seeing that He already was at the beginning, nor shall He come to an end, Who is the Beginning and the End of the Universe;
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… begotten before the ages of the Father alone, born in this age of the Virgin alone, and certainly could have no beginning of days seeing He “was in the beginning.” And how could He have any end of life, Who is the Author of life to all? He is “the Beginning and the Ending.”
St Jerome † AD 420 Against Jovinianus 1.18
… The Apostle writing to the Ephesians teaches that God had purposed in the fulness of time to sum up and renew in Christ Jesus all things which are in heaven and in earth. Whence also the Saviour himself in the Revelation of John says,
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 8
… For He shall yet come, even so as He has ascended, according to the authority which is contained in the Acts of the Apostles. It is in accordance with this temporal dispensation, therefore, that He speaks in the Apocalypse, where it is written in this wise: “These things saith He, who is, and who was, and who is to come.”
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St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 1.4
… but he takes up his name again, and says: “I John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos for the Word of God, and for the testimony of Jesus Christ.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.25
… but he takes it up again: ‘I, John, who also am your brother and companion in tribulation, and in the kingdom and in the patience of Jesus Christ, was in the isle that is called Patmos for the Word of God and the testimony of Jesus.’
St Jerome † AD 420 The Letters of St. Jerome 3.4
… Precipitous cliffs surround his dreadful abode as if it were a prison. But he, careless, fearless, and armed from head to foot with the apostle’s armor, now listens to God by reading the Scriptures, now speaks to God as he prays to the Lord; and it may be that, while he lingers in the island, he sees some vision such as that once seen by John.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… John says, ‘I became,’ or ‘was in the island of Patmos on the Lord’s day.’
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Tertullian † AD 220 A Treatise on the Soul 8
… the object, however, which the eaglet at once admits the existence of, the owl denies, without any prejudice, nevertheless, to the testimony of the eagle. There is the selfsame difference in respect of the soul’s corporeality, which is (perhaps) invisible to the flesh, but perfectly visible to the spirit. Thus John, being “in the Spirit” of God,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… “And upon the day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.” ( v. 7 .) It was then the (season between Easter and) Pentecost. See how everything was subordinate to the preaching. It was also, it says, the Lord’s day.
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 4.14.3
3. “But Polycarp also was not only instructed by the apostles, and acquainted with many that had seen Christ, but was also appointed by apostles in Asia bishop of the church of Smyrna.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.20.11
… and His eyes were as a flame of fire; and His feet like unto fine brass, as if He burned in a furnace. And His voice [was] as the voice of waters; and He had in His right hand seven stars; and out of His mouth went a sharp two-edged sword; and His countenance was as the sun shining in his strength.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.27
… and out of His mouth went a sharp two-edged sword; and His face shone as the sun in his might. And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, and said, Fear not; I am the first and the last, and He that liveth and was dead; and, lo, I am living for evermore and I have the keys of death and of hell.”
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Tertullian † AD 220 An Answer to the Jews 11
… and each one had vessels of extermination in his hand. And, behold, six men were coming toward the way of the high gate which was looking toward the north, and each one’s double-axe of dispersion was in his hand: and one man in the midst of them, clothed with a garment reaching to the feet,
Tertullian † AD 220 An Answer to the Jews 14
… But the “Jesus” there alluded to is Christ , the Priest of God the most high Father; who at His first advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was “clad with a garment down to the foot,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 5
… which show the work of the Law, written in their hearts, their conscience also bearing witness.” For the conscience and reason doth suffice in the Law’s stead. By this he showed, first, that God made man independent,
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St Cyprian of Carthage † AD 258 On the Dress of Virgins 16
… With evil presage of the future, you make a beginning to yourself already of flame-coloured hair; and sin (oh, wickedness!) with your head—that is, with the nobler part of your body! And although it is written of the Lord, “His head and His hair were white like wool or snow,”
St Jerome † AD 420 The Letters of St. Jerome 10.2
Simply that I may describe in fitting terms your great age and hoary head as white as Christ’s.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.14.2
… and He killed the fatted calf for those converted to the Father, and presented them with the finest robe. Thus, in a variety of ways, He adjusted the human race to an agreement with salvation. On this account also does John declare in the Apocalypse, “And His voice as the sound of many waters.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… But if he fully learn the sense that lies beneath, he will be freed from all this unseemliness. (
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Tertullian † AD 220 The Five Books Against Marcion 3.14
… Let us see, therefore, whether that is not some other sword, which has so different an action. Now the Apostle John, in the Apocalypse, describes a sword which proceeded from the mouth of God as “a doubly sharp, two-edged one.”
St Gregory of Nyssa † AD 395 On Virginity 24
… How can you obey Paul when he exhorts you “to present your body a living sacrifice, holy, acceptable unto God ,” when you are “conformed to this world,” and not transformed by the renewing of your mind, when you are not “walking” in this “newness of life,” but still pursuing the routine of “the old man”? How can you be a priest unto God
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.4
32. What, then, was the meaning of the mystic offerings in the lowly cattle-stalls, save that we should discern in Christ the difference between the Godhead and the flesh? He is seen as man, He is adored as Lord. He lies in swaddling-clothes, but shines amid the stars; the cradle shows His birth, the stars His dominion;
St Jerome † AD 420 The Letters of St. Jerome 14.2
… perhaps you will listen to my remonstrance. What keeps you, effeminate soldier, in your father’s house? Where are your ramparts and trenches? When have you spent a winter in the field? Lo, the trumpet sounds from heaven! Lo, the Leader comes with clouds! He is armed to subdue the world, and out of His mouth proceeds a two-edged sword
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 57.10
… whence slew they? “Their teeth are arms and arrows, and their tongue a sharp sword.” Do not consider the unarmed hands, but the mouth armed: from thence the sword proceeded, wherewith Christ was to be slain: in like manner also as from the mouth of Christ, that wherewith the Jews were to be slain. For He hath a sword twice whetted:
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St Irenaeus of Lyons † AD 202 Against Heresies 4.20.11
… Something also alludes to the end [of all things], as [where He speaks of] the fine brass burning in the fire, which denotes the power of faith, and the continuing instant in prayer, because of the consuming fire which is to come at the end of time. But when John could not endure the sight (for he says, “I fell at his feet as dead;”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.35
… Thus we have gained a distinction between the first and the beginning, and between the last and the end, and also the distinctive meaning of Α and Ω . It is not hard to see why he is called
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Origen † AD 254 Origen's Commentary on the Gospel of John 1.23
… But in the Apocalypse of John, too, He says,
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Tertullian † AD 220 On Modesty 14
… (lust) on which he would sit in judgment though absent, for fear the culprit should “gain the time;” (lust) which he had condemned after calling to his aid even “the Lord’s power,” for fear the sentence should seem human. Therefore he has trifled both with his own “spirit,” and with “the angel of the Church,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 150.1
… And this Holy Spirit is in Scripture especially spoken of by the number seven, whether in Isaiah or in the Apocalypse, where the seven Spirits of God are most directly mentioned, on account of the sevenfold operation of one and the self-same Spirit.
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1. Apocalypse (that is, revelation: for ἀποκαλύπτω in Greek means the same as to reveal, to uncover hidden and secret things; for καλύπτω means the same as to cover, to conceal: whence κάλυμμα, that is, a veil; and καλύπτρα, that is, the flaming garment of the bride, or the covering of women's heads) of Jesus Christ (as if to say: This is, or here begins the prophecy of Jesus Christ from God the Father, not enigmatically, but plainly and openly revealed; for the Father speaks clearly to Christ His Son), which He gave to Him (namely to Christ, in His conception and incarnation: for from that time Christ was full of all knowledge, wisdom, grace and power) God to make plain (that is, so that He would make it plain and reveal it not openly, but through enigmas and symbols) to His servants (Christians: the Apocalypse, that is, the revelation of theirs), which things must come to pass quickly,—that is, which things will quickly begin to come to pass, although they will not quickly be finished. For the persecutions of Christians, which are revealed here, began under Trajan, who succeeded Domitian after Nerva, and will be ended at the end of the world. Therefore some have wrongly suspected from this passage that the end of the world and the day of judgment would come quickly; which suspicion Christ removes in Matthew xxiv, 36, and St. Paul in II Thessalonians II, 1, as St. Thomas and St. Augustine noted there, in book XVIII of the City of God, chapter LIII. Others also less correctly say: Quickly, because a thousand years with God are as one day. For this explanation is not a sufficient consolation for human weakness, which does not endure delays of so many years. It is different in the Prophets and men of God, as I shall say at verse 7. Hence it is clear that the Apocalypse was first revealed to the soul of Christ in His incarnation, and that clearly and perfectly; and to Him alone, not to the Prophets, not even to the Angels. For these secrets were hidden from the ages in God, as St. Paul says in Ephesians III, 9. For it belonged to the office of Christ alone to foreknow and foresee those things which were to happen to His faithful and to the whole Church after and through His death, especially at the end of the world: for there His glorious kingdom will begin. Moreover, Christ revealed this His Apocalypse through an angel to St. John, who describes it here and sets it before all to be seen; just as in a comedy or tragedy, deeds and conversations of some Emperor once done, through him who takes his part, as if his own and as if they were now being done and being performed by him, are recounted and exhibited. Thus Alcazar notes in the preface, 3; and he adds, note 4, that John here tacitly refuses to prefer the title of the book to his own name as writer: for he says, Apocalypse, not of John, but of Jesus Christ; just as the founder of our Society wished it to be called the Society of Jesus, not of Ignatius, for the sake of modesty. The Church, however, rightly bestows upon John that honor which he had rejected, and calls the Apocalypse the Apocalypse of St. John. Here therefore Christ His Apocalypse, that is, the revelation which He received from the Father, not the whole, but the part more profitable to the Church, reveals to St. John, and through him to the faithful; yet in a hidden and secret manner, namely through enigmas, with respect to which it is rather an Epicalypse than an Apocalypse. In reality therefore it is an Apocalypse, but in manner and phrase it is an Epicalypse, that is, a concealment and a veil: yet to Christ Himself, to whom it was first clearly revealed, it was, both as to the matter and as to the manner, an Apocalypse, not an Epicalypse. Let this be the answer to Luther, who wishes Holy Scripture to be clear to all, and therefore rejects the Apocalypse because it is obscure, and is falsely called Apocalypse, that is, revelation. Add that, although the prophecies in it are obscure, yet many things in it are precepts of life most clear, and especially exhortations to perseverance and patience in time of persecutions, as Bellarmine rightly answers Luther, book I On the Word of God, chapter xix. In another sense St. Paul, I Corinthians chapter I, verse 7, and St. Peter in his first epistle, chapter I, verses 7 and 13, call Apocalypse, or revelation of Jesus Christ, that which is to be made by Christ Himself on the day of judgment. For then He will reveal and disclose to the whole world Himself, and His glory, and His judicial power, and the deeds of all men, both good and evil. Sending (namely this Apocalypse, or prophecy) through His Angel to His servant John. — For God and Christ are accustomed to teach and illuminate men through angels. For this orderly arrangement, which divine providence demands, requires that the lower be directed through intermediaries; and this is the office of angels, that is, of God's legates. For they are ministering spirits sent into service, Hebrews I. In like manner God taught Isaiah, Jeremiah and other Prophets ordinarily, not by Himself immediately, but through angels, and revealed to them His Prophecies, as I said in the preface to the Prophets, Question I; therefore the entire Trinity revealed this Apocalypse to Christ according to His humanity, Christ to the angel, the angel to John, who describes it here and sets it before all to be observed. Note: God is accustomed to speak to men and Prophets in three ways. First, through internal speech and inspiration, whether made in imagination through an angel (as commonly happens), or made in the mind by God alone. For God alone can enter into our mind, God alone immediately illuminates the intellect, and moves and inflames the will. Second, through external appearance and speech of an angel. Third, if God Himself or Christ appears and speaks, as He appeared to St. Paul when converting him, Acts IX, 4, and otherwise to others many times. The third mode is more noble than the second, and the second more noble than the first. Wherefore St. Jerome, Matthew chapter II, gathers the dignity of Joseph before the Magi from the fact that God sent an angel to Joseph, but taught the Magi through Himself in dreams. His words are: "Those who had offered gifts to the Lord, consequently receive an answer, not through an angel, but through the Lord Himself; so that the privilege of Joseph's merits might be demonstrated." For a king shows greater honor to a subject when he sends to him some prince from his own court, than when he sends him bare letters; for God's inspirations are as it were His letters. Thus Alcazar. And thus in the present matter concerning the very vision which he received here in the Apocalypse, he speaks: otherwise there would be no relevance to the matter. For the question is about the testimony which John bore to Christ, not in the Gospel, but here in the Apocalypse, writing about Him whatever he saw and heard from God. Thus Alcazar. The following passages confirm the same: "Blessed is he that readeth and heareth the words of this prophecy, and keepeth those things that are written in it."
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2. Who bore witness to the word of God, and to the testimony of Jesus Christ, — that is, concerning Jesus Christ, who is the Word of God already mentioned: for it is a hendiadys and apposition. For "the Word of God" is the same as "Jesus Christ." Thus Ribera. Second and more properly, he calls the word of God the doctrine revealed by God, such as the Gospel and all Holy Scripture: for these are commonly called the word of God. Now this word, and this doctrine of God in this place is nothing other than "the testimony of Jesus Christ," that is, the Gospel, or evangelical doctrine, which we preach, by which we bear witness to Jesus Christ, namely that He Himself was sent by God as mediator, redeemer and savior of the world. Here therefore John calls his Apocalypse and prophecy the gospel, that is, the best news of persecution impending on account of faith in Christ, and through it martyrdom, and happiness and eternal crown, which Christ here promises and shows to His own. For the Gospel and faith is the substance of things hoped for, Hebrews XI, 1. The Apocalypse therefore contains the marrow and substance of evangelical doctrine. That this is the sense is evident first from the Greek: ἐμαρτύρησε τὸν λόγον τοῦ Θεοῦ, καὶ τὴν μαρτυρίαν Ἰησοῦ Χριστοῦ, that is, who testified the word of God, and the testimony of Jesus Christ. Therefore the word of God is the same as the testimony of Jesus Christ, just as the doctrine of God and the doctrine of Christ are the same. For both are put in the accusative in Greek, although our translator rendered one in the dative and the other in the accusative for the sake of clarity. For in Latin it is said more clearly to testify to the word of God, than to testify the word of God; on the other hand it is said more clearly to testify to the testimony of Christ, than to testify to the testimony of Christ. For to testify is to bear witness, as our translator rendered it. Second, this is evident from verse 9, where he says: "I was in the island which is called Patmos, for the word of God, and for the testimony of Jesus," that is, I was banished to Patmos, because I was preaching the word of God, and thereby bearing witness to Jesus Christ, that He Himself was the Messiah: whence it is clear that the word of God is the same as the testimony of Jesus, namely the Gospel, or the evangelical doctrine, which John was preaching. Whatsoever he saw. — These words are not to be referred to the works and miracles of Christ (whether recorded in the Gospel, as Ambrosiaster, Bede and Rupertus wish; or preached by John, as Ribera and Viegas wish), but to the visions of the Apocalypse itself, in each of which John always says: "And I saw, and I saw," which he does not say in the Gospel.
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3. He keeps those things which are written in it,—both by executing them, such as the admonitions which are given in chapter II and III to the Bishops and Churches of Asia; and by devoutly preserving them in memory, so that by them he may be stirred up to the obedience of God, and to a holy life, and patience, and even to undergoing martyrdom for Christ: such are the visions which are recounted in chapter IV and thereafter. Thus of the Mother of Christ it is said in Luke chapter II, 19: "And Mary kept all these words, pondering them in her heart." For the time is at hand.—For time in Greek is not χρόνος, but καιρός, that is, opportunity, as if to say: Blessed is he who reads and keeps this prophecy, because the time and opportunity for drawing abundant fruit from it is at hand. For the occasion is pressing for meriting blessedness and eternal crowns in heaven through persecutions, which I have foreseen are already impending upon the faithful and athletes of Christ, and which I here predict, namely through brief constancy in them and endurance of death and martyrdom, from which they will soon fly blessed into heaven. Thus Aretas. Hitherto the title of the Apocalypse; there follows the dedicatory epistle.
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4. John to the seven Churches,—which he enumerates in chapter II and III. That he writes to these seven, he writes to all others; just as Paul, what he wrote to the Romans, Corinthians and others, he wrote to all faithful nations. Hence mystically St. Chrysostom, homily 22 from various works on Matthew: "The seven," he says, "Churches are all, on account of the seven spirits. All therefore in whom the spirit of wisdom abounds more, is one Church; and all in whom the spirit of counsel abounds more, is another Church." So also St. Augustine in book XVII of the City of God, chapter IV; Gregory, in book XXIII of the Morals, chapter I; Isidore, in book VIII of the Etymologies, chapter I, say, "therefore seven Churches are written to, so that the one Catholic Church full of the sevenfold grace of the spirit may be designated." Grace to you and peace.—This is the Apostolic greeting received from Christ, by which they implore the favor of God and all good (for this is what peace signifies to the Hebrews) upon their own.
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Tertullian notes, in book V Against Marcion, chapter V, and from him Baronius, in the year of Christ 45, that the Jews, and following their custom Christ, were accustomed to greet disciples in the name of peace; whom, so that they might greet in the same manner those dwelling in foreign houses when they entered them, he admonished in Luke X, 5. But after Christ's ascension the Apostles added grace to peace in their greeting, indeed placed it first: namely, because they were to be announcers of so sublime a grace restored to the human race through Christ, and, as Tertullian says, "Evangelizers of good things." Hence Paul in his Epistles, and St. Peter in his, greet them, saying: "Grace to you and peace." St. Ignatius used the same greeting in his epistles, and the other Bishops of Antioch. Whence St. Gregory, epistle 37 to Anastasius, Bishop of Antioch, at the end, thus says: "Amen, grace: which words indeed received from your writings, for this reason I place in my epistles, so that Your Beatitude may know from the writings of St. Ignatius, that he is not only yours, but also ours." For in the epistle of St. Ignatius to the Ephesians the same words are read subscribed, but from the others they are thought to have fallen away. Certainly St. Ignatius learned this from St. John his master. From him who is, and who was, and who is to come,—that is from Jehovah, namely from God. For St. John alludes to that passage of Exodus chapter III, verse 14: "I am who I am," and: "He who is, sent me to you." And therefore in Greek there is no solecism here, as Gagneius wishes; nor is the sense null, as Erasmus wishes: but it is mimesis, or imitation of the Hebrew name, which God gave to himself as it were indeclinable and invariable, saying in Exodus III, אהיה שלחני eie schelachani, that is, he will be (that is, who is, was and will be: for the Hebrews signify by the future the constancy of a thing and its continuous duration), sent me. For in like manner here, when St. John says: ἀπό, supply τοῦ λεγομένου, that is, who is called, or to whom the name is, ὁ ὤν, ὁ ἦν, ὁ ἐρχόμενος, that is who is, who was, and who will come, or is to come. For the verb am or is, and was, or as it is in Hebrew, will be, signifies stable eternity, which embraces all the differences of times, present, past and future. Whence the Hebrews hand down that Hebr. eie embraces three tenses, present, past and future. John explains this here, saying: "From him who is, and who was, and who is to come." These three therefore explain τὸ eie, and consequently are as it were the proper name of God, namely Jehovah, and therefore John in Greek placed the article, and retained the nominative, or the verb itself. For he says: Ἀπὸ ὁ ὤν (not ὄντος) καὶ ὁ ἦν, καὶ ὁ ἐρχόμενος, as if to say, Grace to you and peace from him, whose name is being, and was, and is to come. Whence it is clear that the article ὁ ὤν, and ὁ ἐρχόμενος, is attached not as participles, nor as nouns τεχνικῶς, or materially taken, but as proper names: for this very reason they themselves have been left uninflected. Thus St. Augustine says he writes letters to Deogratias, others to Deusdedit, because these are proper names of men, and indeclinable. See the remarks on Exodus chapter III and VI, where I showed the name Jehovah to be the same as that which is said, "who is," or "I am who I am." Learnedly St. Augustine in the Sentences, number 367: "Although," he says, "an unchangeable nature does not admit: It was and It will be, but only It is (for he truly is, because otherwise he who is could not be), yet on account of the mutability of times in which our mortality is conversant, we do not falsely say: It was, It is, and It will be, it was in the past; it is, in the present; it will be, in the future. For it was, because it never ceases; it will be, because it will never fail; it is, because it always is. For neither as if because it no longer is, does it perish with past things, or as if with future things it will arise as if it had not been. Therefore, since human speech varies according to the course of times, he through whom no times could be lacking, or can be lacking, or could be lacking, the words of any time are truly said of him." Furthermore, through these three some think the three persons of the Holy Trinity are noted. Alcazar takes these of God the Father alone, not of the Son; for of him he immediately adds: "And from Jesus Christ;" nor of the Holy Spirit: for of him likewise he adds: "And from the seven spirits." Better Ribera takes these of God indistinctly, as namely God is common to the three persons. Therefore take all and each of these things both of the Son and of the Holy Spirit, and of the Father. For what follows, "from Jesus Christ," is to be understood of Christ, not as God, but as man. For it follows: "Who loved us, and washed us in his blood." Alcazar here, note 1, contends by ten reasons that the name Jehova is altogether the same as He "who is, who was, and who is to come." For the name Jehova is composed of these four words, יהיה הויה והיה ihie hoie vehaia, that is, who will be, who is, and who was. For each single letter of the name Jehova signifies one of these words by abbreviation and contraction, and therefore this name is called ineffable and tetragrammaton. Just as Maccabaeus is a name formed from the initial letters of verse 11 of Exodus chapter XV: Mi camocha baelim Jehova, that is, "who is like unto thee among the strong, O Lord?" Thus the Latins called spurious children so called because they were marked with those letters S. P., that is, without father, as Plutarch testifies in his Roman Questions. Thus in the titles of the cross of Christ we often see written I. N. R. I., that is, Jesus of Nazareth King of the Jews. Thus the ancient Romans wrote S. P. Q. R., that is, the Senate and people of Rome. But this is symbolic and cabalistic, not literal. For the literal meaning of the name Jehova is "who is," or "who will be." For it is derived from the root היה haia, that is was, as all agree, and is the same as היה ihie, that is will be, as I showed in Exodus chapter III, 14. Especially because the letters of Jehova do not correspond equally to the words of another name. For in Jehova there are four letters—whereas ihie, hoie, vehaia are only three words, not four. For vehaia is one word, not two. Likewise these three do not correspond in order to the three epithets of St. John. For the first is, "who is;" the last, "who is to come." But in ihie, hoie, vehaia the first is, "who will be," the last, "who was:" although Alcazar notes, 3, that this was done intentionally by St. John, so that he might signify God, who was to come to Moses and the Prophets, that is was to come as redeemer, now in the new law to be present and to be at hand. Whence Moses begins in Jehova from "who will be," but John from "who is." But whatever may have been the cause of the change, from this at least it is clear that this name is not altogether the same as the name Jehova. Therefore Jehova, that is, who is, is the same as He "who is, and who was, and who is to come," not in letters and etymology, but in signification and sense. For "who is" signifies Him who always is, and who has constant, immutable and eternal being, that is, Him "who is, who was, and who will be." The Arabic favors this, which thus translates, from Him who is, and who existed, and who will be. Again Alcazar, note 2, teaches that in the name Jehova is represented the mystery of the Holy Trinity. For three substances are denoted by the threefold repetition of the substantive verb; but the unity of essence by the copulative conjunction. Therefore "will be" refers to the Father, to whom is attributed power and governance, which regards the future; "was" refers to the Holy Spirit, to whom is attributed goodness, which was the first reason of all, which moved God to communicate Himself to creatures; "is" refers to the Son, to whom is attributed God's wisdom, which is present to things future and past, and beholds all things in His eternity as present. Moreover, just as in these three the essential signification does not vary: for these three, "will be, is, was," just as they are derived from the substantive verb sum: so they retain the same essential signification, but only inflect and modify it through tenses. Thus the same essence of divinity is in the three persons. These things likewise are true, but symbolic equally as the former, not literal. Thirdly, the same author, note 3, notes that the name Jehova, although it signifies God's essence and substance, can nevertheless also be referred to the works of His providence. For "was" signifies that God gave beginning to His works; "is," that He gives them progress; "will be," that He will give them perfection. By these three things therefore is signified that God was the beginning of the Church, and from Him is its progress, and likewise will be its consummation. This is what is added in verse 8: "I am Alpha and Omega, the beginning and the end, saith the Lord God, who is, and who was, and who is to come." Hence morally, by this name hope ought to be excited in any faithful one. For, as St. Augustine says, sermon 3 On the Ascension: "Let any faithful one, since he has already perceived such great things, by those which he knows have been granted, learn to hope for the promises; and God's power and present goodness; as if he held a guarantee of future things." And He that is to come. — He says "to come" rather than "to be," so as to signify God coming to judgment, and that shortly (whence the Syriac translator renders it, "and He that comes"), by which He will punish and condemn Domitian and other persecutors of the faithful; but will free the faithful themselves and the Martyrs, glorify and crown them, so that in this way He may encourage them to constancy. For to that end St. John prudently judged this remembrance of Christ about to judge more useful than that of Christ about to reign, which will doubtless come to pass: since from the latter vain presumption often arises, from the former nothing but just fear. Whence St. Ambrose, book I of the Duties, chapter xxvi: "There is nothing," he says, "which more conduces to an honest life, than that we believe Him to be a judge to come, whom even secret things do not escape, and unseemly things offend, and honest things delight." Note: The "to come" properly belongs to the Son: for the Son properly is to come, and is to judge the world (whence the Fathers from this place prove against the Arians that the Son is truly and properly God); yet here it is attributed to God in common, and consequently to the Father and the Holy Spirit as well as to the Son, because the whole Trinity will come to perform judgment, and will judge the world not by itself, but through the man Christ. Finally, "to be" properly belongs to God. For His eternity is always present and constant to itself; yet it is said also to have been and to be about to be, because it is commensurate with all past and future time, and embraces and comprehends it. Thus St. Augustine, in the book On True and False Religion, chapter xlix, and Gregory of Nazianzus, oration 42. Indeed, even Plato in the Timaeus: "He who was," he says, "and will be, because the forms of generated time are not rightly assigned to eternal substance. For we say of it: He is, He was, and He will be; but in truth only Being properly belongs to it." And from the seven spirits which are before the throne of Him. — You will ask who these seven spirits are? I answer first, Arethas, Primasius, Haymo, Bede, Rupert, Ansbert and Thomas Aquinas understand the seven gifts of the Holy Spirit, that is, the Holy Spirit Himself, who is the author of the seven gifts. For John here begs peace and grace not from seven gifts, but from the Holy Spirit. Thus also Eucherius in Questions on the New Testament, the last question: "These seven spirits," he says, "are those which the prophet Isaiah also enumerates in chapter xi, verse 2, the spirit of wisdom and understanding, the spirit of counsel and piety, the spirit of knowledge and fortitude, the spirit of the fear of God." This sense pleased Marlorat and heretics. But thus John would rather have said: "And from the Holy Spirit." Add that this sense is mystical, as Peter Galatinus rightly noted here: so it can be admitted as such. For literally, that these seven spirits are seven angels is evident both from what I shall presently bring forward, and from the fact that they are said "to stand before the sight of the Lamb" or "of the Throne." But this is the office of angels, who are the administrative spirits of God, as is evident from chapter v, verse 6; chapter xv, verses 1 and 6; chapter xvi, verse 1; chapter xvii, verse 1; chapter xxi, verse 9; chapter iii, verse 1; chapter viii, 2. Whence by these spirits they understand angels, Clement of Alexandria, book vi of the Stromata, at the end; Arethas, Lyra, Pererius, Ribera, Emmanuel Sa, Serarius and others to be cited presently; and among heretics Beza, Tremellius and Junius here, Francis David in the defense of his theses with Faustus Socinus, page 45, and Socinus himself, page 46. Second, others in various places understand by these seven spirits angels, but variously. For some, as Lyra, Hugh and Dionysius, by seven spirits understand all angels; for the number seven is a symbol of universality. Others properly understand seven angels presiding over the seven Churches, to which John writes here. But: I say these seven spirits are seven primary angels, who assist God, as it were his guards and princes of his kingdom, prepared for every command of God, either by themselves or through other inferior angels to execute, especially in the care and administration of men. For these are called and are administrative spirits, to the Hebrews, chapter i, verse 14. That this is so is evident, first, from chapter v, verse 6, where these same seven spirits are called the seven horns of the Lamb, and seven eyes, that is, watchful and mighty ministers of God equally: "Which," he says, "are the seven spirits of God sent into all the earth." Therefore they are angels: for it is the office of these to be sent; indeed an angel is the same as one sent, namely a messenger and legate. Whence in Zechariah vi, 10, these seven spirits are called the seven eyes of the Lord, which run throughout all the earth. Second, from chapter viii, verse 2, where they are expressly called angels. For he says: "And I saw seven angels standing in the sight of God." And chapter xvi, verse 15: "There went out seven angels having the seven plagues." Third, because in Tobias XII, 15, Raphael says: "I am one of the seven, who stand before the Lord," namely in proximity, as it were the first from the king and supreme governor of the world. For otherwise thousands of thousands stand before God, as Daniel says in chapter VII, verse 10. Fourth, because similarly the Hebrew Rabbis teach that seven angels are placed in charge of the seven planets, and many Christian Philosophers and Theologians. Hear Trithemius at the beginning of the book which he wrote concerning the seven intelligences moving and governing the world, addressed to Maximilian I the Emperor: "The opinion of the ancients," he says, "is that this lower world is governed by the ordinance of the first intellect, which is God, through secondary intelligences: to whose opinion the Conciliator of physicians assenting, says that seven spirits from the beginning of heaven and earth are placed in charge of the seven planets, each of which governs the world for 354 years. To this position very many most learned men gave their assent." But Trithemius rightly adds: "I confess that in all these things I believe nothing, nor do I admit anything except what the Catholic Church believes; the rest I reject as vain, fabricated and superstitious." For many add many things, and those vain and superstitious, indeed heretical, such as the nonsense of Saturninus, in Epiphanius, heresy 23, who dreamed that the world and the things contained in it were produced by seven angels. Moreover, whether the angels of the seven planets are the same as these seven spirits is very doubtful. For these were sent into all the earth, those sit upon their planets and turn them. But just as there are seven there, so also in the earth which is subject to these planets, it is fitting that there be seven angels as rulers. It is confirmed first, because Christ, attended by these seven most brilliant angels, subsequently appeared corporeally to the Saints, as to St. Sebastian, when He animated him for the moment of martyrdom, and therefore surrounded him with wondrous splendor, and clothed him with a most white mantle through these seven, as the acts of St. Sebastian have it, faithfully and seriously written down by Roman notaries, which Ado, Usuardus, Baronius and others cite and prove. It is confirmed second, because likewise the devil, the enemy of God, opposed to these seven angels seven demons on the other side, whom he taught that St. Antony placed in charge of the seven capital vices, in Athanasius, and Serenus in Cassian, Collation VII, chapter XVII, and from these Serarius, Tobias III, 8, Question VI. Although others deny this, thinking that any demons tempt men to any vices. Fifth, because the kings of the Persians had just as many princes: for Assuerus, as it is said in Esther I, 14, had "seven princes of the Persians and Medes, who saw the king's face, and were wont to sit first after him." But these kings imitated God in this, and God's providence. For, as Aristotle says (or whoever is the author), in the book De Mundo addressed to Alexander, after the middle, and from him Apuleius, the majesty and governance of the kings of the Persians was an image of divine majesty and providence. The same teaches the little book De Regio Persarum principatu, from the adversaries of Barnabas Brisson, folio 64 and 65. And this is the reason why in Holy Scripture mention is made of these seven angels only after the Hebrews were in captivity, and there in the court of the kings of the Persians and Medes they beheld these seven first princes of the kingdom. Then indeed it was revealed to them that there were just as many princes of God in the heavenly court, in the manner of those. Except Tobias, who was long before Cyrus and the kings of the Persians, and learned from Raphael in chapter XII that these seven are in heaven. For Tobias was carried away by Salmanasar into the Assyrians. But it is not certain whether the Assyrians had seven princes in their royal court, as the Persians had. From these seven angels, therefore, as from ministers of God, but not as from authors, St. John requests grace: for he who has grace and favor with the intimate princes of the king in the king's court, has also grace with the king himself. Hence we say: "Mary, mother of grace, mother of mercy;" and: "Free us from our sins, make us meek and chaste," not by giving, but by obtaining meekness and chastity, as well as the remission of sins. In like manner, when John says: "Grace to you from the seven spirits," by this very fact he asks these seven angels to obtain grace for them from God. Therefore he invokes them. Thus he sanctions the invocation of the Saints against heretics. Wherefore he signifies not only that these seven spirits assist God, as Beza wishes; but also that they preside over us and come to our aid, and, so that they may more readily help us with their assistance, it is to be sought from us. Moreover, they are the chief ones of the heavenly court: for they assist God, as princes their king. Sixth, because the memory of these seven Archangels is celebrated in Sicily, Naples, Venice, Rome and other cities of Italy, where their images are seen skillfully, indeed even expressed in mosaic work. At Naples a small book concerning them was published in the year of the Lord 1594. At Panormus, which is the chief city of Sicily, there stands a temple dedicated to the seven princes of angels, in which in the year of the Lord 1516, ancient images of the same were found. The rector of this temple, Anthony Duca, a priest of pious and innocent life, admonished frequently by the instinct of God, came to Rome in the year 1527, so that he might promote their worship there, and might either find or prepare a church for them. Wherefore after many prayers and fastings, illuminated by heavenly light, he learned that the Baths of Diocletian were the place of the seven spirits standing before God, inasmuch as in their construction so many bodily angels labored, namely forty thousand Christians, and ten thousand Martyrs, condemned to this: among whom seven illustrious Martyrs excelled, namely SS. Cyriacus, Largus, Smaragdus, Sisinnius, Saturninus, likewise St. Marcellus the Pope, and St. Thrason, who encouraged the Christians laboring in them, and fed them with their resources. Mention of this revelation, which Anthony first published in Venice two years later, afterwards at Rome in the year 1555 by the press, is made in his sepulcher, which stands in these Baths before the high altar. The place therefore being purified, was dedicated in the year 1554 by Philip Archinto, Vicar General of Pope Julius III, to the Blessed Virgin and the angels, or to the seven angels surrounding and encompassed by her. And when through wars this place was again neglected and profaned, it was again signified in the year 1555 by another vision by divine decree, that these Baths were to be consecrated into a temple in honor of the seven angels. Wherefore Pope Pius IV, having heard his reasons and revelations, entrusted the matter to Michael Angelo Buonarroti, a noble architect, so that he might delineate and prepare the form of the temple in these Baths. This done, the Pontiff himself, having convoked an assembly of Cardinals, on the 5th day of August, in the year 1561, before the Cardinals, the whole curia and the Roman people, clothed in pontifical vestments, dedicated the Baths in honor of St. Mary of the Angels with solemn prayer and rite, and adorned that church with the title of a cardinal church, and from the church of the Holy Cross in Jerusalem transferred thither the monastery of the Carthusian Fathers. The same was afterwards illustrated by Pius V and Gregory XIII with new privileges and ornaments. Thus the chronicles of that church have it, which I received from the Carthusian Fathers and read through. Thus likewise our Father Anthony Spinellus relates the whole matter, tract. On the Feasts and Temples of the Mother of God, p. 690, and Octavius Pancirolus in the Hidden Treasures of Rome, cap. 8, St. Mary of the Angels, and D. Andrew Victorellus, lib. On the Ministries of Angels, cap. XXI, where he pursues at length, equally and learnedly and piously the offices of these seven angels. In the same chronicles I read that many demoniacs through the invocation of these seven angels were there freed from demons. Their images, some in one place, some in another, Jerome Wierix, a noble sculptor, at Antwerp engraved and published, and thus in one image represented this whole passage of the Apocalypse. Whence the image was inscribed: "Grace to you and peace from him who is, and who was, and who is to come." Wherefore it is altogether fitting that the Pastors of the Churches and all the faithful, imitating the example of these, indeed of St. John, who from these seven spirits requests grace and peace for the seven Churches of Asia, should venerate, honor and invoke these seven Archangels as princes of the heavenly court, presiders over all Churches, ministers of God, mediators and protectors of men, with special and frequent worship. Finally, concerning these seven spirits, namely that they are seven princes of angels, St. Cyprian holds this view in his Exhortation to Martyrs and Against the Jews; Peter Galatinus in the Apocalypse, which exists in manuscript at Rome in the Vatican Library; Salmeron, vol. III, cap. III; James Suarez, lib. III in the Apocalypse, vers. 8; John Fontana, Bishop of Ferrara, disciple and Vicar of St. Charles Borromaeus, part. 3, auctor. 64. Moreover, Clement of Alexandria explicitly states in lib. VI of the Stromata: "There are seven," he says, "of whom the greatest is the power, the firstborn princes of angels." Irenaeus, and from him Arethas, Stephen Weberus, On the Office of Angels, cap. II, num. 8; Fidelis Danielius, lib. I On Divine Providence, cap. XX, pag. 195; Lawrence Massellius, lib. III On the Blessed Virgin, cap. V; Pineda, lib. V Solomon's Preliminaries, cap. XIII, num. 17; Ribera, Viegas, Pererius, Maldonatus here, Gabriel Vasquez, I part., disp. CLXXX, num. 3; Francis Mayronis, the Illuminated Doctor, sermon On the Creation of the Soul of the Blessed Virgin: "The Mother of the Lord," he says, "is said to have seven notable angels who stand at her throne, of whose number the Blessed Raphael is said to be;" and Serarius in the chapter XII of Tobias, where he also enumerates the offices of these seven angels. You will say: If the seven spirits are seven angels, why are they placed before Christ? For it follows concerning him: "And from Jesus Christ." For this seems rustic and unworthy. I answer: John places them before Christ because the discourse was then to be continued concerning Christ as man. Thus Matthew places David before Abraham, saying: "The book of the generation of Jesus Christ the son of David, the son of Abraham," because Abraham was soon to be mentioned again, saying: "Abraham begot Isaac," etc. Moreover, angels, since they are [servants of] St. Peter, and there he built a monastery of his Order, concerning whose sanctity and revelations the Chronicles of the Order of St. Francis have much to say, part. III, lib. VI, cap. XXX. Yet they add and warn that these are not found pure, but various things have been added to them by various persons. I myself diligently sought them out at Rome, found them, read through them, and thus discovered them to be so. I found the names of the seven angels the same as those I recited a little before, but I also read there certain paradoxes and things plainly suspect of falsity, such as that angels were created long before the empyrean heaven and before heaven and earth were created; that the earth was created at the beginning of the world as prime matter; that light was created at the beginning of the world as the sun, and therefore the sun was created not on the fourth day, as Scripture says in Genesis 1, but on the first day of the world; that the first mobile and the heavens of the planets were created at the beginning, and therefore there was a vast intermediate void which on the second day when the crystalline heaven was created, was filled; that the body of Adam was formed by three angels, etc. Add to this that the opinions of Scotus (who was a Minorite, as was also Amadaeus) are inserted throughout in these as if they were oracles, so that not without reason a serious man said: "The angel of the Blessed Amadaeus was a Scotist." But there is little difficulty and question concerning these names, since the matter and persons are established. For angels do not have names among themselves, since they see one another face to face, and thus converse; but they assume them according to the nature of the ministry which they perform among men. Thus Michael is said to mean, Who is like God? because he fights for men against the proud Lucifer, Apocalypse XII, 1; Gabriel, that is, the strength of God, because he announced the mighty deeds and wars of God to Daniel, the Blessed Virgin, etc.; Raphael, that is, the medicine of God, because he cured Tobias of blindness. In like manner Uriel is said to mean light, or fire, he who illuminates men with the knowledge of God and inflames them with love: Sealtiel, that is, the prayer of God, who prays for men and stirs them to prayer; Jehudiel, that is, the confession, or praise of God, who exhorts men to confession and praise of God; Barachiel, that is, the blessing of God, who procures for us the benefits of God, and impels us to the blessing and thanksgiving of God. Our Father Antonius Spinellus, Provincial of Naples, wrote a book concerning these seven Princes of angels, and their duties and benefits. But being prevented by death, he was unable to complete and publish it: it is preserved in manuscript at Naples. Moreover Salmeron, vol. III, cap. III, recounts and proves these same seven names of angels, as also Laurentius Masellius, lib. III On the Blessed Virgin, cap. V; Spinellus, Victorellus and many others already cited. The same names were found inscribed to their images in their temple at Palermo, in the year of the Lord 1516, with the proper epithet of each, in this manner: "Michael victorious, Gabriel messenger, Raphael physician, Uriel strong companion, Jehudiel rewarder, Barachiel helper, Sealtiel intercessor." Indeed, emblems proper to each were seen to be attached. For Michael, trampling Lucifer beneath his feet, held in his left hand a green palm, in his right hand a lance, at the top of which a white banner, interwoven with a red cross, was wound about the shaft. Gabriel held in his right hand a torch enclosed in a lantern, in his left a mirror of green jasper with red spots mixed in. Raphael, raising his left hand, held a small box, leading the boy Tobias with his right hand, holding a fish taken from his mouth. Barachiel carried in the fold of his white cloak white roses. Jehudiel held forth in his right hand a crown of gold, in his left a scourge marked with three black cords. Uriel grasped in his right hand a sword drawn before his breast crosswise, and near his feet on the left a flame shone forth. Sealtiel, with face and eyes cast down, and palms joined at his breast, presented the appearance of one praying. The same symbols of these seven angels, thus expressed as it appears, are shown in an image engraved at Antwerp by Hieronymus Wierix. Wherefore, stirred by these so ancient and pious representations of the seven angels, Hector Pignatellus, Count of Monteleone, viceroy of Sicily in the name of the Emperor Charles V, restoring and adorning this temple, instituted in it from the Senate of Palermo and from many of the first nobility of citizens, a Confraternity, which was called Imperial, for these seven Princes of angels, whose patronage he himself willingly and gladly undertook on behalf of Charles V, so that the Emperor, strengthened by their aid and patronage, might govern the city of Palermo, and indeed all of Sicily, well and happily both in peace and in war. Our Fathers at Palermo, having carefully examined the public records, have written these things to me at length. Note that the type and symbol of these seven Angels was the seven-branched candlestick of Moses in Exodus chapter XXV (for it had seven branches), which symbolically, says St. Jerome, signified the world with its seven planets. Again and more properly it signified the Church, both militant and triumphant, over which these seven angelic spirits preside. For God distributed most things in the world through the number seven: thus in the world there are seven planets, in the week seven days; thus also He distributed the seven gifts of the Holy Spirit, and seven virtues, namely three Theological and four Cardinal, over which these seven spirits preside, so that through them they might direct men to eternal life. Thus Nicholas Serarius in Tobias XII, 13, where he adds that some record the names of these seven thus, namely Michael, Gabriel, Raphael, Uriel (who is named in the third and fourth books of Esdras), Sealtiel (whom they gather from Genesis XVI), Jehudiel (whom they gather from Exodus chapter XXIII), Barachiel (whom they gather from Genesis chapter XVIII). But the last four names are uncertain: for the Church recognizes and venerates only the first three, as the Roman Council asserts, which was presided over by Zacharias the Pontiff, which is cited in the Life of St. Boniface in Surius, in the month of June, folio 598, and by Baronius, in the year of Christ 745, folio 179. Understand this to mean that the Church does not acknowledge more names of angels, namely those which are certain from canonical Scripture or from ecclesiastical tradition. For otherwise St. Ambrose admits the name of Uriel, in book III On the Faith to Gratian, chapter II, Isidore, book VII, chapter V, and it is found in the Mass of the Mozarabic rite, which is extant in volume IV of the Library of the Holy Fathers; Andrew of Caesarea in chapter XXII of the Apocalypse; Albert the Great, Bonaventure, Prado, Sixtus Senensis, and others whom Alcazar cites, note 4 here, at the end. Zacharias therefore condemns only magical and fabricated names of Angels, which were produced by the heretic Adelbert, and, as it appears, a magician in that council. Whence St. Boniface exclaimed in it that those were names of demons, not of angels. Furthermore, that the names of the seven angels already recounted were divinely revealed to Blessed Amadeus, a man illustrious in sanctity, miracles and prophecies, I have read in the chronicles of the church of St. Mary of the Angels cited a little before, and that this happened in the year of the Lord 1460. The same is testified by Peter Galatinus, book II in the Apocalypse, chapter VIII. This Amadeus was of an illustrious family of Portugal, who, inflamed with the love of God, spurning all riches and stations, at the admonition of St. Francis embraced his order, and instituted its reformation which is called that of the Amadeans. Whence by the Portuguese he was called Blessed Amator, by the Italians Blessed Amadeus. Hence by Sixtus IV the Pontiff he was chosen and admitted as a Confessor, and from him obtained the golden mountain, commonly called Montorium, where he is said to have been crucified. Now indeed, whether these seven are from the highest order of Seraphim, or from the order of Principalities, or another, is not certain. For Seraphim are rarely sent: but these seven angels, or spirits, are said to be sent into all the earth. Seraphim by constantly attending praise God: these seven attend God, so that they might receive the commands of God concerning the Church, and execute them through themselves or other inferior ones. Add: Raphael, who was one of the seven, St. Thomas in II Sentences, distinction 10, and others judge not to be among the highest angels, because he was present to Tobias throughout as it were a guardian angel: although concerning some great Saints we read that they had some Seraph as it were a guardian angel appointed to them by God. Wherefore some affirm that these seven angels are Seraphim, others deny it. Those already cited affirm it, Galatinus, Fontana, Salmeron, Viegas, Pererius and Clement of Alexandria, while he calls them the firstborn princes of angels. Certainly Michael and Gabriel, who are numbered first among these seven, appear to be Seraphim. Gabriel Vasquez, Serarius and others deny it, some of whom wish them to be Archangels, others Principalities, others Cherubim, especially because those four chief ones of the court and throne of God, Ezekiel I, are called Cherubim, not Seraphim. See the things said there, and Daniel VII, 10, where I taught that they are the same angels assisting and ministering to God, and all are sent, even Seraphim. Moreover, from these seven angels standing before God, and as it were God's deacons, the Church militant, which is accustomed to imitate the triumphant Church, instituted seven Deacons according to the Acts. Then in later years it increased the same number of Cardinal Deacons. For that so many Deacons were accustomed to assist the Pontiff of old is evident from the book On the Roman Pontiffs, in the Life of St. Evaristus, who, the fourth from St. Peter, ordained that seven Deacons should assist the Pontiff, indeed also the Bishop, in preaching and celebrating. The superior of these, and as it were the Provost, was called the Archdeacon, such as St. Laurence was to St. Sixtus. This number lasted until St. Gregory the Great, when, with the Church growing, seven others were added to the former, and finally Gregory III joined four others, so that in all the Cardinal Deacons were eighteen. Symbolically, Rupertus, and from him Alcazar (although he himself wishes this sense to be literal, and does not admit seven angels with the aforesaid), understands by these seven spirits the seven virtues or attributes of God, in which the entire perfection of providence consists (for spirit signifies that which is hidden and intimate in the manner of moving and governing), namely wisdom, strength, beneficence, justice, patience, threatening and severity. For these seven are required and sufficient for exact and perfect rule. For threatening and severity are also required for that rule; for these, while they terrify one, restrain from evil, either that one or another. By these seven endowments therefore God rules and establishes men. Moreover these endowments are in God, and are in fact God himself: whence from them John beseeches peace and grace for his people. These virtues therefore in God are immense, and have no end or limit, and therefore are called spirits: since John in the Apocalypse calls the angels angels throughout, not spirits. And concerning these seven virtues of divine providence, Alcazar thinks the matter is treated in order through the seven seals from chapter V to XI, and therefore these are here at the beginning, in a dedicatory epistle as it were, noted and touched upon universally. The first four of these virtues are signified by the four living creatures which surround the throne of the King of God in Ezekiel I. For the eagle is the symbol of divine wisdom, the lion of strength, the ox of beneficence, man of justice. Thus also Pierius in the Hieroglyphics, book XXXII, brings forth the most ancient picture of God's providence, to which in four corners these four names were inscribed: "Virtue, authority, knowledge, happiness." For where virtue is, there is strength, authority pertains to justice, knowledge is wisdom, happiness indicates beneficence. "For it is more blessed to give than to receive," Acts, chapter XX, verse 35. Concerning these seven Alcazar treats at length, note 5, where he shows that they are not only in God, but also in Christ as man, by which he rules the Church, as is evident from verse 8, and all shone forth on the cross of Christ. For there appeared the supreme wisdom of Christ, strength, beneficence, patience, etc. Alcazar adds that they are called seven lamps, because they are illustrious and illuminate the world equally as God: and therefore they are aptly compared to the seven planets. For by the sun is signified God's virtue and strength, by Jupiter equity, by Venus beneficence, by Mercury wisdom, by Saturn patience, by the Moon threatening, by Mars severity. Again, to these seven virtues of divine providence the devil has opposed seven capital vices, namely to God's wisdom he has opposed pride, to strength sloth, to beneficence envy, to equity avarice, to patience anger, to threatening gluttony, to severity lust: which is an ingenious speculation of his. Moreover, God communicates and exercises these seven endowments of his providence through angels, concerning which I have already spoken. Therefore this exposition serves the former and completes it. For the seven angels have, exhibit and represent the seven virtues of providence: and conversely God exercises and shows these seven virtues of his not immediately by himself, but through angels. 5. And from Jesus Christ, who is the faithful witness. — He alludes to that passage in Psalm LXXXVIII, verse 38: "A faithful witness in heaven," because Christ bore true testimony among men concerning the Father, and His counsel and will regarding the salvation of men through faith in Christ. For in Greek it is ὁ μάρτυς ὁ πιστός, that is, that faithful witness, namely that distinguished and eminent one, to wit the leader and prince of Martyrs, who for the truth which he constantly preached, namely that he himself was the Messiah sent by God, the redeemer of the world, most courageously endured the most atrocious death on the cross. Whence the Syriac, repeating the demonstrative article three times, translates emphatically thus: And from Jesus Christ, that witness, that faithful one, that firstborn of the dead. John Alba in the Electorum, chapter C: "The faithful witness," he says, "is the same as the eternal prince." Whence, explaining further, he adds: "Firstborn of the dead," that is, king of mortals (for the firstborn of old were the princes and kings of families and nations), "and prince of the kings of the earth." That the witness is called by catachresis a judge and prince, I have shown in Isaiah, chapter LV, verse 4. But that the witness is here taken properly is evident from the testimony which he bore to the word of God, verse 2. Hence Christ is called by St. Gregory of Nazianzus, oration 18, which is concerning St. Cyprian, "the first Martyr," and by St. Augustine, sermon 2 on St. Stephen, "the head of Martyrs." Firstborn of the dead, — that is, the first to rise from the dead to blessed and immortal life, and who was the cause and exemplar of the blessed resurrection of all others. For such is Christ alone: for those who before Christ were raised by Elijah, Elisha and others from death, rose to mortal life, that is, destined to die again. Thus Ribera and Gagneius. John adds this title to Christ, so that he might encourage his Christians through this hope of resurrection with Christ to bear all persecutions and tribulations courageously with him. For Christ suffering and rising is the leader and exemplar of the Church, and of each faithful one suffering and emerging gloriously from passion and rising. Whence he proposes himself as such to his faithful ones, verse 18, saying: "I was dead, and behold I am living for ever and ever," as if to say: So also you, O faithful, under Domitian, Trajan, etc., must die; but hope and endure, for you will live with me for ever and ever. Thus also by the example of Christ Paul strengthens his own, Romans VIII, 29, saying: "For whom he foreknew, he also predestinated to be made conformable to the image of his Son, that he might be the firstborn amongst many brethren." See the remarks there. And prince of the kings of the earth, — as if to say: Fear not Domitian and the other kings of the earth: for Christ is the king and lord of all these. He can restrain, confine, indeed annihilate all of them, and consequently will make you superior to all these through patience and fortitude, so that you will be kings of kings, here through grace and invincible strength, but in the final judgment through glory, judging the twelve tribes of Israel and all the princes of the world. Who hath loved us. — Behold the delights of John's love for Jesus, who was his heart and love. The Greek text here, as elsewhere, seems to be corrupted. For it has in the dative: τῷ ἀγαπήσαντι ἡμᾶς, that is, loving us; the dative therefore seems to have crept in for the nominative. Thus Ribera. Erasmus, however, attempts to excuse it, saying that this dative refers to "faithful," supply "to him," namely to the Father, who loved us and washed us in his blood, αὐτοῦ, that is, his, namely Christ's. But Our author more aptly and plainly translates, in his blood, which cannot refer to the Father, but pertains to the Son. For the blood of Christ is the most efficacious remedy, which washes away all the sins of all men. Alcazar, however, excuses it, saying that these words should be referred to what follows: "To him glory," as if to say: To Christ loving us be glory.
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6. And He made us a kingdom, — namely, one in which He Himself reigns through grace, and in the future through glory. Secondly, consequently "He made us a kingdom," that is, kings, who here rule over vices through virtues, and in the future shall rule over death and miseries through blessed immortality. Whence for kingdom many Greek codices read βασιλεῖς, that is, kings, and thus Tertullian reads it. For which reason John, cap. V, vers. 10, repeating this sentence, says: "Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth." He alludes to I Peter II, 9: "You are a chosen generation, a royal priesthood, a holy nation, a purchased people." Wherefore Luther ineptly contends from this place to prove that all Christians are properly called priests, not mystical ones. For in the same way all ought to be properly called kings. All therefore who worship God are called here priests, but mystical ones. Most excellently St. Gregory, XXVI Moral., XXI, explaining that passage of Job XXXVI, 7, He taketh not away his eyes from the just, and with kings he setteth them on the throne for ever: "Well," he says, "holy men are called kings by the testimony of divine Scripture, because, being masters of all the movements of the flesh, at one time they restrain the appetite of luxury, at another they moderate the heat of avarice, at another they bend down the glory of pride, at another they crush the suggestion of envy, at another they extinguish the fire of rage. They are therefore kings, because they know not to succumb by consenting to the movements of their temptations, but to rule and to preside over them." And priests to God, — namely, offering to God spiritual sacrifices, as St. Peter says, epist. I, cap. II, vers. 5, to wit, prayers, alms, fastings and other pious works. Secondly, Christ, says Cajetan, made us priests, because in the Christian people He instituted the priestly order, and priests, through whom each faithful person offers to God the sacred victim and sacrifice of the Eucharist. To God and His Father. — He speaks of Christ as man, as I have said. For Christ, as man, acknowledges God as God and his Creator (for His humanity was created by God). He acknowledges the same as His Father, because by reason of the union of His humanity with the Word, not only as God but also as man, He is the natural Son of God the Father, as St. Thomas and the Theologians teach. To Him be glory and dominion. — Supply be: for this is the voice of one wishing. Alcazar, however, understands it as is; for he thinks this voice to be that of one affirming, as if to say: From the revelation of the Apocalypse it is established that glory and dominion have been delivered to Christ; because the eternal glory and dominion of the Christian Church, which he thinks is described in it, pertains to the glory and dominion of Christ; and from the glory and dominion of Christ is taken away that by which the Church of Christ triumphs over her enemies, and shall triumph in heaven for ever.
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7. Behold, he cometh with clouds. — As if to say, Christ will come quickly to judgment, and already in prophetic spirit from afar I see him coming: because to me, elevated in spirit to God, all this time which flows under him until the day of judgment appears brief, and is brief with respect to the blessed and miserable eternity, which in judgment he will bring and inflict upon each according to their merits. See II Peter III, 8, why Christ is about to come in clouds; and that clouds are equally a symbol and a veil of the glory of God, I have explained in Ezekiel I, 4. And every eye shall see him, and they that pierced him, — in the crucifixion, namely those who crucified him, as also those who mystically now crucify him in his members, killing and crucifying his Christian disciples. For pierced, Zechariah XII, 10, in Hebrew is דקרו dakeru, which signifies not only to prick, to pierce, but also to perforate and to transfix, as our translator renders it there. Hence it appears that in Christ the judge coming to the final judgment the insignia and wounds of the crucifixion will be seen, that is the openings of the hands, feet, side, but glorious and shining, as St. Ignatius notes, epistle to the Smyrneans; Cyprian, sermon On the Ascension; Chrysostom, homily On the Cross and the Thief; St. Jerome to Heliodorus, and Suarez, III part., Question LIX, art. 6, disp. LVII, sect. 9. And all the tribes of the earth shall bewail themselves because of him. — Because namely they did not obey Christ, and therefore many from every tribe will be damned: hence they will bewail. For it is not about the lamentation of repentance, by which the Jews and Gentiles converted to Christ bewailed their sins, that is treated here, as Alcazar wishes, but rather about the lamentation of the reprobate and the damned, it is clear, both because it treats of the day of judgment, and because it alludes to that in Matthew XXIV, 30: "Then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven," where it is clear that it is about the lamentation which will be on the day of judgment: that however will be of the impious, not of the elect; and because it alludes to that in Zechariah XII, 10: "They shall look upon me whom they have pierced; and they shall mourn for him as one mourneth for an only son." Which passage, although Alcazar explains it of the lamentation of the penitent, nevertheless St. Augustine, book XX On the City of God, cap. XXX; Theodoret, St. Jerome, Rupert, Ribera and others explain it of the lamentation of the impious on the day of judgment. Yea, Amen, — as if to say, Truly it will be so, or Amen, Amen. For in Greek it is, ναὶ ἀμήν; and ναὶ, which our translator also renders, is the same to the Greeks as amen is to the Hebrews. You will ask: Why does John here express the same thing through the Greek ναὶ and through the Hebrew amen, when he writes in Greek to Greeks? I answer, in order to signify that both Greeks and Jews will be subject to this judgment, and on the day of judgment will confirm what he here says, when they will in fact see it happen as is here predicted, namely that all will see Christ the judge, and will bewail. For by Jews and Greeks, he understands all nations. For the Jews, as worshippers of God, called the remaining nations idolatrous Greeks; for formerly the Greeks were masters of affairs, as later the Romans. Hence Paul says in Romans cap. I: "To the Jew first and to the Greek," as if to say, The faith of Christ is to be announced by us first to the Jews, then to the Gentiles. See the things said there.
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8. I am Alpha and Omega. — You will ask first who speaks here. Alcazar holds that Christ speaks, because St. Gregory of Nazianzus, oration 35; St. Athanasius, tract. on that passage of Matthew XI, 27: "All things are delivered to me by my Father;"; Rufinus in his Exposition of the Creed; Idacius Clarus, book III Against Varimundus; Phaebadius, or Sebadius, Bishop of Agen in Gaul, book III Against the Arians, understand these things of Christ. Second, because the word says, it designates him who sent the Apocalypse to John: but this was Christ, as is evident from verse 1. Truly I say God speaks, as it is common to the three persons, namely to the Father, the Son and the Holy Spirit. This is evident to one comparing this verse with verse 4, where the discourse is of God in common: for here the same epithet of God is repeated, and he adds that he is the same α and ω. To the Fathers I reply, that they attribute this passage to the Son, not alone, but because the Son is God, equally as the Father and the Holy Spirit. Add that the Fathers look to Apocalypse XXII, 2, where the same is expressly said of Christ. For he says: "Behold, I come quickly, I am α and ω, the beginning and the end;"; and soon after he adds: "I Jesus, I am the root of David." Again to chapter II, verse 8, where Christ says: "I am the first and the last." Wherefore Christians of old, while Arianism flourished, in order to profess themselves orthodox, not Arians, took care to have α and ω carved in their sepulchres, as if to say: I believe of Christ that which he himself says of himself through John, namely that he himself is α and ω, that is, to be truly God, as the Father is. This was noted by investigators of antiquity, such as Ambrose Morales, book XI of History, chapter XLI. Note: If Christ spoke in Hebrew, or Syriac (as some wish), to St. John, as a Hebrew to a Hebrew, he said: "I am Aleph and Tau." For Aleph is the first, Tau the last letter of the Hebrews. Whence the Syriac translator rendered it: I am Olaph, also Tau. St. John, however, because he wrote in Greek to the Greeks, substituted Greek letters α and ω for the Hebrew ones, and perhaps for that reason Christ likewise spoke in Greek to John, and said: "I am α and ω," which in Italian is better said: Io sono lo Alpha et lo Omega. You will ask second: What is the meaning: "I am α and ω?" First, St. Jerome, book I Against Jovinian, thinks the same thing is said here as what the Apostle says, Ephesians I, 10: "To restore all things in Christ." Tertullian agrees, book On Monogamy, who thinks it is sanctioned here: "That the disputation of John may end in Christ, and through Christ all things may be recalled to the beginning, and man may return to paradise, where he was before." Second, Peter Damian thinks that by α and ω is signified the supreme wisdom of Christ, by which he knows first and last things. Third, Arias Montanus in chapter IV of Zechariah expounds it, as if to say Christ in the Church is α and ω, that is, the consummation, glory and perfection of all things. Fourth, Prado in Ezekiel, in the Introduction, section 2: I am α and ω, that is, I am the beginning and end of the words and oracles of God, as if to say: I am he whom all the Prophets regard, all the Apostles, all sacred Scripture; I am the aim and sum of the law and the Prophets, equally as of the Gospel and the Apostles; in me are fulfilled and consummated all the histories of the Patriarchs, all the rites of the Hebrews, sacrifices, lustrations, miracles and oracles; all the virtues, struggles and triumphs of Virgins, Martyrs and Anchorites. Fifth, more genuinely Aretas and others explain it thus: "I am alpha and omega," that is, as follows, "I am the beginning and the end." For in chapter XXII, verse 13, these three things, as if they were the same, are joined together: "I am alpha and omega, the first and the last, the beginning and the end." Thus Martial, book II, calls Codrus "the alpha of the poor," that is, among the common people and the poor, the first and as it were the chief. Now the meaning is: "I am the beginning and the end." First, as if to say, I am without beginning and end, that is, I am eternal, says Aretas: for by this phrase the eternity of God is signified. Therefore I am alpha and omega, that is, I am he before whom nothing exists, nay, through whom whatever has been made was made, and who, so that all things perish, remain surviving them all; just as therefore alpha calls itself such because it is older than the beginning of all things: so omega, because it is posterior to every end, so that on both sides his eternity is truly established for him. Thus by the Greeks Jupiter was called τερμιεύς, that is, terminal, from the fact that he is the beginning and end of all things, because he himself was the principle and terminus of all things. Just as therefore the Apostle, I Timothy VI, 16, says of God: "Who alone hath immortality," so St. John describes the same divinity, eternity and dominion by this periphrasis: "I am alpha and omega, the beginning and the end," as if to say, I am he who comprehend all the numbers of ages; I am he who embrace, clasp and surpass all times by my eternity. Assuredly his kingdom is "the kingdom of all ages, and his dominion from generation to generation," Psalm CXLIV, 13. Again and rather actively, I am alpha and omega, that is, the beginning and the end, that is, I am the efficient and final cause of all things: for all things were created by God for the glory of God. Thus Plato: "God," he says, "is he who embraces the beginning, middle and end of all things;"; and Virgil: "From Jupiter the beginning;"; and: "From thee the beginning, in thee it shall end." Alcazar rightly notes that here abstract terms are put for concrete ones, and that John says the same thing that Paul says to the Hebrews XII, 2, where he calls Christ the author and finisher; for ἀρχή, that is, beginning, in John is the same as ἀρχηγός, that is, author, in Paul; and τέλος, that is, end, in John is the same as τελειωτής, that is, finisher and consummator, in Paul, as if to say, God is the author and consummator of all things, God is he who began and who will perfect. He alludes to Zechariah IV, 9: "The hands of Zorobabel have laid the foundation of this house, and his hands shall finish it." Finally, in this sense and meaning Psalm IV, V, VI, and many others are inscribed "unto the end," that is, unto God and Christ, who is equally the end as the beginning of the Church and of all things, Alcazar teaches at length, Notes 8. From what has been said it is clear that some theologians less correctly prove from this passage that the Son with the Father is the principle spirating the Holy Spirit. For here the matter is concerning the principle of creatures, not of the Holy Spirit. You will ask third: To what end does John say this? I answer, first, that he may teach that God, as the beginning and end, gives to the world, to the Church, and to all things that happen in it, beginning and end. Again, God, just as he caused the Church of Christ to arise and gave it a beginning, so likewise he will advance and promote it, and will give it an end, that is, ultimate perfection. And therefore the faithful ought not to fear the Domitians and Decius, because God will define and describe both to them and to their persecution both beginning and end; and will so moderate it that he will not suffer his own to be tempted beyond their strength, but will give with the temptation a way out. This is indeed what is said in verse 17: "Fear not, I am the first and the last." And chapter II, verse 8: "Thus saith the first and the last: Be not afraid of any of these things." Mystically Pererius: By alpha, he says, which is the beginning of the alphabet, is signified the divinity of Christ; by omega, the humanity of Christ. First, because omega is the great o: for o, being round, signifies the world, and man is a small world; but Christ is omega, that is, the great world, on account of the union of humanity and divinity. And the Christians perhaps also had this in view, when they inscribed alpha and omega on their tombs, namely, that they might profess the incarnation and humanity of Christ, equally as his divinity, against the heresies then raging. To this that saying of St. Ambrose tends, book On the Institution of Virgins, chapter XI: "Behold," he says, "the clemency of Christ: he is the first and the last. He who was first, for us made himself the last. First, because through him all things; last, because through him resurrection. For he descended and cast himself down that he might fall, making himself below all, that he might lift up all who were lying down." The same: Christ, he says, is "alpha and omega," first and last: first by eternity, last by humility. Secondly, α signifies one, ω eight hundred; because Christ, made man, adopted eight hundred, that is innumerable, saints and elect to himself at the end of the ages, and rewarded them with eight beatitudes, distributing them through diverse mansions in heaven, and distributing them while rewarding, says Rupertus. There exists a memorable pentalphe, that is a fivefold alpha, springing forth from five angles of a pentagon, in Lucian and Pierius, Hieroglyph. 47, page 599, whose figure is this. For they say that Antiochus, surnamed Soter, from whom the remaining kings of Syria are called Antiochi, when about to fight against the Galatians, saw in a vision by night Alexander appear to stand before him, who commanded that he give to his soldiers a tessera of hygeia, whose hieroglyphic had already been invented long before, a triple triangle interlocked with itself from five pairs of lines touching each other at a point, so that five of those angles make five alphas: which, not hesitating, he did, and having imposed this pentagram both on the standards and sewn and attached to the military garments of individual soldiers, he soon obtained an admirable victory from the Galatians. There exists a silver coin of Antiochus, on which this pentalphe in a pentagon is inscribed with the letters hygeia, that is health or salvation. In the military order of the Emperors, who especially flourished at Byzantium, the order of those who served under the illustrious man, the master of foot soldiers, and were called Defenders, carried a blue shield, whose margin was purple, and the green boss within contained this pentalphe. The name of Defenders was deservedly given to them, whose work, ὑγιεία, that is salvation, was procured for the army. This pentalphe is God, who is α and ω, and Christ the Savior; whence Pierius rightly adapts this pentalphe to the five wounds of Christ, in their proper places and members, Hieroglyph. 47, page 599, in the image of a man representing Christ, which he exhibits there.
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9. I John your brother, and partaker in tribulation and kingdom (that is to say, I John hope to become a partaker with you both of tribulation and of the heavenly kingdom), and (repeat, partaker in) patience in Christ Jesus,—that is to say, And partaker of the patience of Christ Jesus, or of Christian patience, which endures all things, is not indignant toward those who afflict, nor murmurs against God, but whatever is sent upon it by whomever sustains with equanimity. Secondly, "in Christ," that is, on account of Christ, and the faith of Christ which I preach. Thus Ribera. Some expound thus: "in tribulation and kingdom," because tribulation and the cross is the kingdom of Christ and of Christians. For God reigned from the tree: likewise he reigns in tribulation through the patient one. This is mystical, but true and apt, as well as pious. Thus Sophronius, or rather John Moschus, in the Spiritual Meadow, cap. CXII, relates that Abbot Leo said and foretold: "I am to reign." His own people laughed at him. It happened afterwards that certain monks were captured by robbers and barbarians; so that Leo might redeem them, he delivered himself captive in their place. Going therefore with them, at length when his strength failed and he could not proceed further, he was killed by them. Then his own people understood this kingdom of which he had said, "I am to reign," to have been martyrdom. John says this, because, as Arethas says, we are accustomed to give credence more easily to those who share with us in the same labors undertaken for the same cause, when they mention something pertaining to the endurance of those same labors and the hoped-for reward. I was in the island which is called Patmos.—Which is situated in the Asiatic and Icarian sea, and is one of the Sporades not far distant from Candia, or Crete. There, says Ansbertus, John, relegated by Domitian and condemned to the mines, as if bound on earth, freely penetrated the heavens and heavenly things. Baronius relates from the Metaphrast that all the islanders in Patmos were converted by St. John to Christ. Thus the charity and zeal of the Apostles was never idle. Note here the providence and counsel of God, who sweetly and efficaciously so disposed all things, that John was relegated from the city of Rome (in which he was far from his Churches in Asia) to Patmos, which was bordering on Asia, and near to the very seven cities to which he writes here, so that he might more easily from there conduct business with his Churches through letters, and instruct and direct them. Thus all things work together unto good for those who love God. Again, learn here how God is present to his own in exile and in tribulation, and gives light and consolation: behold John receives his Apocalypse from God nowhere else than in Patmos. Thus Jacob, when Esau persecuted him, saw God in Bethel, Genesis XXVIII and XXXII. Moses fleeing Pharaoh, beheld God in the burning bush, Exodus III. Ezekiel, captive in Babylon, saw him in the chariot of the Cherubim, cap. I. Stephen in his stoning saw Jesus standing at the right hand of the power of God, as his defender, Acts VII.
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10. I was in the spirit,—I was caught up in mind, I was in a spiritual vision, or in ecstasy, signifies that holy enthusiasm by which the Prophets, seized, were as it were rapt out of the world, and journeyed with the Lord. On the Lord's day.—Therefore from the time of John and the Apostles the worship of the Sabbath was transferred to the Lord's day, on account of the honour of the resurrection of Christ, which occurred on the Lord's day. And I heard behind me a great voice.—You will ask: Why was this voice presented to John from behind? First Alcazar responds, so that John might understand himself to be called to consider the war, which had already passed. For he thinks that in the earlier part of the Apocalypse is described the war, victory and destruction of the Jews by Titus, which had already passed 25 years before. For those things which are past are behind and at the back. Whence the Apostle says, Philip. III, 13: "Forgetting the things that are behind, but stretching forth myself to those things that are before." But this foundation of his is overthrown above from the fact that the Apocalypse is a prophecy of future things, not a history of things past. Second therefore and better Ambrose, Thomas Aquinas and Ribera respond, that John here heard the voice from behind, because he was about to hear those things which were unknown to the Church. For that which is behind us, because it cannot be seen, is reckoned unknown to us. Third, Anselm, Richard and Rupert think that by this position of the voice John, who was devoted to contemplation of divine things, is recalled to human things, namely to the correction and instruction of others. Fourth, the Gloss and Albert think that by this voice from behind is signified symbolically, that these mysteries, which are here revealed to John, are contained in the law and the Prophets as in type and figure. Fifth and best, this voice was heard from behind, so that it might be signified first, that this revelation is of the Holy Spirit, because the Holy Spirit is not seen by men, and therefore when He exhibits Himself to them as teacher and monitor, He is seen to do so, "so that ears hear words from behind of one admonishing," as Isaiah says, cap. XXX, vers. 21. Second, that God speaking here to John cannot be seen clearly face to face in this life. Whence He said to Moses, Exodus XXXIII: "Thou shalt see my back parts, but my face thou canst not see." Third, that the persecutions here heard and prophesied by John were about to follow St. John closely under Trajan, Hadrian, Antoninus, etc. Moreover this voice from God appears to have been formed through angels in the usual manner. Mystically, there is signified here the singular protection of God, protecting and directing John and his faithful ones amid so many persecutions and dangers. For rightly is the providence of Christ described as being behind us, because although we do not perceive it, it nevertheless perceives us, and always has us before its eyes, guards and protects us. Thus Origen and St. Jerome in Ezech. III, 12. Tropologically the faithful are admonished here, that they turn away from earthly things, and turn themselves to God and heavenly things. For we are fugitive servants, and so that He may recall us, Christ cries out from behind. Thus Ambrose and Lyra. As of a trumpet.—Therefore this voice was not only great and contained, but also trumpet-like, or expressing and producing the sound of a trumpet: for the voice as, here denotes not so much a comparison, as the truth of the thing. Whence this voice appears to have been God's voice, different from the voice of Christ as man, of which he says vers. 15: "And his voice as the voice of many waters." For excited by the divine and trumpet-like voice, John turned around, and saw Christ among seven golden candlesticks, resounding with a great voice like many waters, and saying: "Fear not, I am the first and the last." Otherwise Alcazar: for he thinks that both voices, namely of the trumpet and of many waters, were Christ's, who first uttered a trumpet-like voice, then a voice of many waters: both warlike, so that by the former he might signify the war waged against the Church by the Jews; by the latter, the war waged against it by all the Gentiles; but in both Christ triumphed by His patience and virtue over both, namely against the trumpet of the Jews' war he opposed, not arms, but seven trumpets, as once against Jericho, of which cap. VI. For the plagues of the Jews are signified by these trumpets. But to many waters, that is to the tumult of the Gentiles conspiring against the Church, he opposed seven bowls cap. XV, vers. 7, as if it were enough to repel the assault of the Gentiles, that heaven pour out seven bowls of water: as if waters alone with drops were to fight against the fury of the sea. "For he that dwelleth in heaven shall laugh at them," Psalm. II, 4. By this therefore trumpet and warlike voice it is signified, that, just as once by warlike trumpets the jubilee or year of redemption was proclaimed: so from the trumpets of the Jews and Gentiles rising up against the Church the faithful would obtain the jubilee, that is, an excellent fruit of redemption, and that freedom, which consists in the contempt of worldly peace, riches and life. These things are said ingeniously and piously; but not sufficiently genuinely and truly, as I showed above, and shall show below.
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11. Philadelphia.—It is a city situated in Mysia near Lydia, so called from Attalus Philadelphia the founder. There is another Philadelphia in Syria, which in Scripture is called Rabbath of the children of Ammon. Concerning the other cities I shall speak in their respective places.
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12. And I turned to see the voice, — namely the author of the voice, or the one himself calling and speaking; or "to see," that is, to know and to perceive. Thus in Exodus XX, 18, it is said: "All the people saw," that is heard, "voices:" for sight, because it is the most certain, is taken for any sense, sensation and knowledge: especially because this voice was intellectual, and therefore the very seeing of it was the vision. Whence the Prophets call their prophecies now "word," now "vision," because in the mind and spirit to see and to hear are the same thing. Thus Aretas and Haymo. See the Commentary on the Prophets, Book I. And I turned and saw seven golden candlesticks. — These candlesticks were similar to that which Moses made in the tabernacle; and to those ten which Solomon made in the temple. For he alludes to these: and therefore he saw Christ clothed in a robe, as it were a priest: for the garment of the priests of the old law was a robe. Thus also Zechariah cap. III, vers. 4, saw the priest Jesus clothed in a robe, that is a tunic, as the Septuagint translates it; and soon after cap. IV, vers. 2, he saw "a golden candlestick, and seven lamps upon it." These candlesticks were therefore like those of old having seven lamps, that is seven lights: for the candlestick was seven-headed, namely having seven branches or shafts, each of which at the top had a lamp, as I said in Exodus XXV, 31. Furthermore, by the candlestick both John and Moses signified and represented the Church: for thus St. John says in vers. 20: "The seven candlesticks are seven Churches." And this fittingly. For first, the Church is visible and conspicuous like a candlestick. Second, because it sets forth to the world the light of the world, namely Christ and the doctrine of Christ. Third, because it is raised up to divine things and heavenly things. Fourth, it is golden on account of charity, and because like gold it is tested, extended and formed by the fire and hammers of persecutions. "The Church is therefore like a candlestick (says Pererius) bright through the doctrine of the Scriptures, splendid through the brightness of virtues, weighty through the gravity of morals, ductile through obedience, sonorous through preaching, extended through perseverance, erect through hope, founded in God through faith, bound to God through charity," indeed almost transformed into Him. I have said more about this candlestick, its figure and signification in Exodus XXV, 31.
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13. And in the midst of seven golden candlesticks one like unto the Son of man, — that is, a man, namely Christ. For man is like unto man, and Christ was made in the likeness of men, being found in habit as a man. For by Hebrew phrase likeness signifies the truth of the thing: thus Gagneius, and it is evident from what follows. Ribera, however, thinks it was not Christ himself, but an angel who bore the person of Christ. Add that he is said to be like, because in all respects there was not the likeness of man: for he had feet of fine brass. You will ask whether John truly saw here Christ the Lord in himself? I answer: It is probable that he saw, but in another habit than he is in heaven. For a glorious body can appear in such form and habit as the blessed one wills. Yet it is more probable the contrary, namely that John truly did not see Christ himself. First, because he was in the spirit; whence all these things were done before him symbolically, as is evident from what follows. Next, because similarly in cap. V, he says he saw one sitting on a throne: but it is certain that there he did not see God, but some symbol, or appearance which represented God. In like manner therefore here also it befell him, namely that a species of Christ impressed upon and presented to his imagination was, not Christ himself, and this was done after the manner of God through an angel, and in this sense the opinion of Ribera is true. Further, that he says: "In the midst of seven candlesticks," understand not standing still, but walking; for thus he says in cap. II, vers. 1: "He that walketh in the midst of the candlesticks." And he walks in the midst of them, that he may cherish them with oil, kindle and trim them. For he alludes to the office of caring for the candlesticks, which the priest on duty in the temple of Solomon performed. For this reason the person whom John saw was clothed in a long robe, that is, a linen tunic, which priests put on when about to perform these sacred functions. Thus Alcazar. Morally: St. Thomas notes that "in the midst" signifies Christ showing himself common to individual Churches, receding from none further, approaching none nearer; but being present and profitable to all equally, so that he may teach Bishops in the Church, rectors in a college, fathers in a family, to show themselves to all indifferent, equal and equable, to ward off envy and to promote the union and charity of all. It is commonly asked why, when elected to the Pontificate, it was not John, most beloved of Christ, but Peter? St. Jerome, in lib. I Against Jovinian, settles this question with a twofold answer. One: "Lest," he says, "while still a youth and almost a boy, he should be preferred to men of advanced age;"; the other: "Lest," he says, "a good master, who ought to have removed the occasion of quarreling from his disciples, should seem to provide cause for envy in the youth whom he had loved." To this the Roman Pontiff alludes and represents this, while he alone solemnly celebrating has around him on the altar seven candlesticks (which is granted to no bishop): for he is the Vicar of Christ, who here appeared to John among seven candlesticks as it were the supreme Pontiff, and moderator of seven, that is of all, Bishops and Churches both of Greece and of the whole world. Christ therefore is he who communicates to the Church his splendor, power and virtue, according to that of Matt. XVIII, 20: "There am I in the midst of them." Wherefore Isaiah, cap. XII, vers. 6, stirs up the Church to give thanks and to rejoice, saying: "For great in the midst of thee is the Holy One of Israel." For this reason Christ appeared in another form and appearance than he has in heaven, namely clothed in a long robe, white-haired, girded with a golden girdle, having feet burning; that by these might be represented wonderful things (of which I shall speak presently), which Christ works in the Church and in his faithful (whose form and as it were person he here assumes), according to that Psalm. LXVII, 36: "God is wonderful in his saints;"; that is, what Paul says Gal. II, 20: "I live, now not I, but Christ liveth in me:"; see the things said there. Thus Cant. V, from vers. 10 to the end of the chapter, the appearance and figure of Christ is described, not only as he is in himself, but also as he works glorious and illustrious things in his own, as Gregory of Nyssa, Paulinus, Ambrose, Gregory, Philo of Carpathus and Honorius teach there. Clothed in a long robe. — You will ask why Christ appeared to John in this habit? First, Irenaeus, lib. IV, cap. XXXVII, thinks this figure pertains to the sacerdotal dignity and the glorious advent of Christ. So also Stunica in Zechariah cap. IV, thinks Christ's habit is described here, insofar as he is judge, and as judge he will judge the world at the end of the world. Second, Luisius of Leon, in his book On the Names of Christ, is of the opinion that this whole enigma ought to be referred to Christ's burning charity. Thirdly, Pannonius asserts that this image is fitting for any just person, because Christ and the Church are one; and Christ here clothes himself in the garb of his own, so as to indicate that he lives, works and speaks in them, as I said a little before. Fourthly, others think that Christ is depicted here in the capacity of being the most perfect legislator. Whence Ribera holds that this enigma pertains to the consolation of the just and the error of the impious. Fifthly, Pererius holds that in this schema of Christ is depicted the providence by which Christ rules, cares for and governs his Church; and in this very thing is proposed the idea of ecclesiastical governance, which Bishops and Pastors ought to imitate. Thus also many others think that here is singularly expressed Christ's providence toward the seven Churches of Asia, over which he presided, and to which John was writing these things. Sixthly, Alcazar holds that this first person of the Apocalypse acts as a prologue, and touches upon the sum of the whole spectacle (namely of the whole Apocalypse). Whence also the vestment of the podere corresponds to the white garments with which the elders are clothed, cap. IV, and to the fine linen with which the Bride of the Lamb clothes herself, cap. XIX. Thus also the fine linen of the podere and the golden girdle look back to the garment of the angels, who pour out the phials, cap. XVI; the hoariness looks back to the hoariness of the elders, cap. IV; the flames of the eyes are the same as those of which it is said cap. XIX: "His eyes are as a flame of fire." The feet of burning bronze are the same as those given to the angel, cap. X, vers. 1: "His feet as a pillar of fire." The fire itself is the same as that which afterwards burns Babylon; the seven stars correspond to the stars with which the woman is clothed, cap. XII. Concerning death, hell and the keys, much will be said below. Thus he himself. All which things are said aptly and truly. Properly, however, these pertain to the seven candlesticks: for Christ here assumes that form which represents to us his pontifical office concerning these Churches, and any others whatsoever, whom he corrects, teaches, admonishes, perfects, as will be evident cap. II and III. For all these things up to cap. IV pertain to the first part of the Apocalypse, which is concerning the correction and instruction of the seven Churches and Bishops of Asia. Whence cap. V, where the other part begins, namely the prophetic part of the Apocalypse, another vision and another form of Christ, namely as it were the Lamb slain, is proposed. Secondarily, however, these things also pertain to the fifth chapter and the whole Apocalypse. For Christ here bears that form by which he represents his care, protection and glorification toward the faithful; but toward the impious, especially toward Antichrist and his followers, terror and vengeance, which is the argument and scope of the whole Apocalypse. Furthermore, that Alcazar, pag. 94, draws all these things to his opinion concerning the argument of the Apocalypse, namely that in this schema of Christ is represented the victory and triumph both over the Jews and Judaism and over the Gentiles and Gentilism, has been shown above to be less probable. Now as to the words of the text, note, "clothed with a podere," that is, with a garment or long tunic. It is called podere from ἀπὸ τοῦ ποδὸς καὶ ἄρω, because it is fitted and descends to the feet; or, as Erasmus says, from ἀπὸ τοῦ ποδός, that is foot, and ἤρης, which in composition signifies an oar. For it is derived from ἐρέσσω, that is to row; hence is said trieris, dieris: as if podere were a garment which is rowed and fanned by the feet. Note: The Pontiff had a double tunic, one of linen, which in Hebrew בתונות ketonet, in Greek χιτών was called, which all priests always used in sacred things; a second of hyacinthine color, which in Hebrew מעיל meil was called, and was proper to the pontiff, and from it hung pomegranates and bells, of which it is said Wis. XVIII, 24: "In the garment of the podere the whole world was," so that it might be signified that the pontiff clothed in the podere is the mediator of heaven and earth, of God and men, and intercedes for the whole world. You may ask whether John here understands by podere a tunic? Alcazar, Ribera and Pererius understand a linen garment. For Josephus, in book III of the Antiquities, chapter viii, and St. Jerome, epistle 128, call this a podere. Indeed, the Septuagint in Ezekiel ix, 2, where we read: "A man clothed in linen," translate it as clothed in a podere. It is added that this person appeared among the candlesticks, and as if caring for them, which was not the duty of the high priest; and thus it does not fit well enough that a priest clothed in hyacinthine garments appeared among the candlesticks. Moreover, by this linen tunic they think is signified, first, the priesthood of Christ; second, his most pure and most beautiful flesh; third, his inestimable innocence and purity; fourth, patience: for linen is carded in various ways, beaten, soaked, etc., and "it is always made better by injury," as Pliny says. But it seems more truly that the podere is a hyacinthine tunic, first, because thus the Septuagint translates and explains it, in Exodus xxviii, 31, where distinctly both tunics of the priest are discussed, and each is distinguished from the other by its own name. Second, because the hyacinthine alone, proper to the priest, signifies the priesthood proper to Christ. For Christ here is introduced not as a lesser priest, but as a high priest, who teaches and corrects seven angels, that is, Bishops, of seven Churches. Whence also he is girded with a golden girdle; for this designates a high priest, not a priest. For a priest was girded only with a linen girdle; but a high priest, besides the linen girdle, had a girdle of mixed material, because hyacinthine, and moreover girded on an Ephod with a Rational, to which corresponds here the golden girdle, which John gives to Christ. Third, because the linen tunic "descended only to the ankles," says St. Jerome, epistle 128 to Fabiola, concerning the vestments of priests; but the hyacinthine descended to the heels. This therefore properly is the podere, that is, the ankle-length garment, not that one, although by St. Jerome and Josephus that one too is sometimes called podere, because it descended to the feet, that is, to the shins and legs. Fourth, because by podere is understood the hyacinthine tunic, in Wisdom xviii, 24, by the words already cited, and in Ecclesiasticus, chapter xlv, 10; where we read "around the feet," in Greek it is podere, and it manifestly speaks of the hyacinthine. By podere, therefore, or the hyacinthine tunic, is signified the supreme priesthood of Christ, by which Christ presides over seven, that is, all Churches and Bishops; and consequently Christ's love for us is commended, so that we may love him in return, and not depart from his love in persecutions and in the face of death. For thus Christ our High Priest offered himself as a victim and to the death of the cross for us. Hence this hyacinthine tunic is a symbol, first, of true religion, holiness, and divine worship, in which Christ excelled. Second, of heavenly conversation: for hyacinth is of a violet color, that is, of the air and heavenly. Hence from this tunic of the priest hung golden bells and pomegranates: those signified ardent preaching, these the miracles of Christ. See the passages in Exodus xxviii, 35, and Exodus xxv, 4. And girded at the breast with a golden girdle. — He alludes first to the girdle of the ancient priests and high priests: for they girded themselves so high that Josephus, in book III of the Antiquities, chapter x, asserts that the linen garment was accustomed to be girded around the breast a little below the shoulders. And St. Jerome, epistle 128: "With a belt," he says, "the linen tunic was girded between the navel and the breast." Whence Turnebus, in book XV of Adversaria, last chapter, and Sigonius, in book III of De Judiciis, chapter xix, note that the custom of girding oneself high was proper to priests, so that by this it might be signified that they were more than others prompt and ready for every service of God. Again, the golden girdle was of the ancient high priests; for the lesser priests girded themselves with a girdle of mixed linen, that is, scarlet, purple and hyacinth interwoven, without gold; but the high priest's girdle was of mixed linen interwoven with gold. You may ask what this golden girdle of Christ signifies? Some answer first that it signifies His clemency, by which He restrains His wrath. Thus Andrew and Aretas. Second, His royal dignity. Thus Rupertus and Pererius. Third, His wisdom. Thus Albertus. Some add justice, according to that passage in Isaiah, chapter xi, verse 5: "Justice shall be the girdle of His loins." Fourth, His piety and reverence. Thus Abbot Joachim and Dionysius. Fifth, His chastity. Thus St. Chrysostom, Gregory, Haymo, Anselm and many others. Sixth, His charity. Thus Ribera and Thomas Anglicus. Seventh, His preparation and readiness for the service of God, to which the love of God excites Him; for gold signifies this; hence He girds Himself tightly, so that He may be signified as more ready and prepared than others. Thus Alcazar. Eighth, properly the girdle constraining garments and body, and strengthening and fortifying it, signifies holy discipline, which composes the mind, imagination, body and all movements of Christ and Christians, restrains them from vices, binds them to God and God's law. It is golden, because it does this not through fear, but through the love of God. Hence charity is called by the Apostle in Colossians III, verse 14, the bond of perfection. Again in II Corinthians v, verse 14: "The charity," he says, "of Christ urgeth us." For Christ recalled all His laws to the golden law of charity, or girdle. I have said more moral things concerning this girdle of Christ and of the faithful in Ephesians vi, 4; Jeremiah xiii, 4; Exodus xxviii, 39. Moreover, many adapt these things to the Church and the faithful: for Christ sustains their person and form here, and therefore was seen by John among the candlesticks, which signify the Churches; this girdle therefore is that by which the Saints are girded. Thus Alcazar and others. Indeed, many wish this girdle of Christ to be the Church itself. Thus Victorinus, Ticonius, Primasius, Bede; or some part of the Church, for example, the choir of the Patriarchs, as Ambrose wishes. For they think that by this golden girdle is signified the great increase of charity which the Church received in persecutions, namely in the second seal, chapter vi, and in the censer, chapter viii. You may ask why Christ is girded at the breasts? St. Chrysostom answers first that by the girdle at the loins is signified the old law, by the girdle at the breasts the Gospel. For, as St. Gregory says in the passage cited shortly, the golden girdle at the breasts restrains not only the lust of deed, but also of heart, which Christ condemns in Matthew, chapter v, verse 28. Second, because Christ, equally as Christians more eager, more ready and more ardent, are or ought to be, for the service of God, than Moses and the Jews. Third, because the heart of Christ, which is between the breasts, is full of charity. Fourth, symbolically Viegas takes by the two breasts two universal attributes of God, namely mercy toward the pious, and justice toward the impious. From the right is sucked the milk of indulgence, from the left the milk of correction. This harsher, that sweeter, both wholesome for infants. Whence also Rupertus takes by the golden girdle the royal authority of Christ, free from all misery and mortality. Better Pererius: The two breasts, he says, are mind and will; these are girded with the gold of wisdom, that of charity; both provide milk both of doctrine through preaching, and of grace through the administration of the Sacraments. Whence St. Gregory, book XXXIV of the Morals, chapter viii: "To have," he says, "a golden girdle about the breasts, is to restrain all the movements of mutable thoughts through the bonds of love alone." St. Gregory adds in the same place that gold signifies five things in Scripture: first, the brightness of divinity; second, the splendor of the heavenly city; third, charity, as here; fourth, the brightness of worldly glory; fifth, the beauty of holiness. Finally Alcazar here, note 12, page 225, notes that by gold is signified the perfection of charity. For, as Pliny teaches in book XXXIII, chapter 1 and following, in gold there are nine things to be considered, wonderful "generation, splendor, weight, facility of matter, constancy, purity, medicine, miracles, price:" which he himself pursues in order extensively and learnedly, and adapts to charity.
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14. And His head and His hair were white, as white wool and as snow,—("And His head" that is, the divinity, which is the head of Christ; and "hair" signifies, that is, as if to say, Head, that is the hair of the head; Alcazar however by the hair of the head understands hairs, both of the beard and of the head; but the hairs of the beard are not properly called hair) which snow has not only whiteness, but also beauty and splendor. "White," namely by reason of hoariness: by which is signified the eternity of Christ, and, as Augustine says, "the antiquity of truth." Thus of the eternal Father it is said in Daniel vii: "The Ancient of days sat, His garment was white as snow, and the hair of His head like clean wool," that is, white, splendid, according to that passage: And His face shone much white with hair. Note: Aretas by white hair understands the bright and pure humanity of Christ; and Viegas, the purity of the life of Christ. Secondly, Rupertus understands the holy Prophets; for these are as it were many hairs of one head of Christ. In like manner St. Augustine, in the book On the Essence of Divinity, at the beginning, understands any Saints whatsoever. Thirdly, St. Augustine, tract. 57 in John, understands the Sacraments of Christ, which are many and various of one Christ. Fourthly, Joachim the Abbot, the judgments of Christ most pure and most just. Fifthly and best, as I have said, hair whether white or hoary signifies the eternity of Christ, and consequently His omniscience, omniprudence, omniprovidence: for the hoary or aged, because heat in them subsides, hence they do not have fervent and turbulent impulses which disturb reason, but are altogether sedate and have free and sincere judgment, and especially in them vigor prudence and wisdom. Whence Alcazar notes that by the robe is signified the holiness and religion of Christ and of His faithful; by the golden girdle charity, by the hoary hair wisdom, which marvelously increased in those persecutions of which this book treats: for through them Christ taught His Church the summit of Christian philosophy. Moreover among these three things a fitting order is preserved; because first one must be cleansed from sin and sanctified; then embrace the perfection of virtues in the fervor of charity; and finally teach and instruct others through wisdom. Whence in the Christian Church wisdom was mature and hoary, which in the Synagogue of the Jews was germinating and infant. Hence it is compared to snow, not only shining but also splendid. Snow therefore signifies the splendor and glory of the wisdom of Christ and of Christians. Some add that hoary hair signifies the antiquity of the Christian religion, both because it was prior to Judaism in the mind and intention of God (whence God wished it to be signified and represented through the rites and sacrifices of the Jews); and because the ancient Patriarchs and Prophets, as to faith, spirit, morals and life, were Christian rather than Jewish and Mosaic, as St. Augustine teaches in book III Against Two Letters of Pelagius, chapter IV, and St. Thomas I II, Question CVII, article 1. And His eyes were as a flame of fire.—By these eyes is signified the all-knowing mind of Christ, shining upon the just, burning up the reprobate, says Gagneius. Secondly and better Ribera: The eyes, he says, of Christ flaming signify the wrath and vengeance of Christ against the persecutors of Christians and other impious ones. That this is so is evident from chapter xix, verse 12, and chapter ii, verse 13, and chapter xi, verse 19, where horrible beasts are depicted: "Full of wrath, breathing fiery vapor, emitting dreadful sparks from their eyes." Why eyes blaze in wrath, Aristotle gives the reason, Problem. III, section 31, because heat by nature is transmitted to that part as if violated, which is also easier in sense and motion. For eyes are considered violated by this very fact, that someone has perpetrated something unworthy and injurious before them, and has not revered his face and eyes. Add imagination, which is in the head above the eyes, stirred up by wrath, to call to itself the vital spirits and kindle them, so that it seems to breathe smoke from the nostrils, fire from the eyes. Thus of angry Achilles Homer says, in Iliad XIX: "His teeth were grinding, and his eyes were shining as a flame of fire." And Virgil, book VII, concerning Alecto: "Flaming, twisting her eyes." And Cicero against Verres: "His eyes were burning, from his whole face cruelty was flashing forth." Alcazar adds that the flames of the eyes of Christ signify that no one can hide himself from His wrath. For what darkness can impede the perception of Him whose eyes dart forth clear light? according to that passage in Jeremiah xxxii, verse 19: "His eyes are open, that He may render to the sons of Adam according to the fruit of their inventions."
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15. And his feet like unto brass, as in a furnace burning. — Hence it is clear that John did not see a true man, but an image or phantom of a man: for he had feet of brass. Although he says: "Like unto brass," yet the likeness pertains rather to a man, or phantom of a man, than to brass, as if to say: This phantom of a man appeared to have feet like a statue made of brass, but in other respects was like a man. He alludes to Ezekiel i, 27, where Ezekiel says he saw the likeness of God sitting upon the throne of the Cherubim: "As the appearance of electrum, like the appearance of fire, within it round about; from his loins and upward, and from his loins downward, I saw as it were the appearance of fire shining round about." See the remarks there. For brass in Greek is χαλκολίβανον, which Suidas thinks is a kind of electrum more precious than gold. Antonius Nebrissensis in the Quinquagena, cap. IV, translates it as strong brass, that is, masculine, namely most powerful and most fragrant; for lebona in Hebrew, from which the Greeks also took it, signifies frankincense, because it is white (for laban in Hebrew means white), and thus this name is used among Orpheus, when he says: "Chalcolibanus in Apollo, in Latona," that is, masculine frankincense, or a sacrifice of masculine frankincense to Apollo, to Latona. The feet of Christ therefore are like masculine frankincense, because, as it were, frankincense burned and most fragrant, they spread forth a most pleasant odor. But our Interpreter, and others throughout, translate χαλκολίβανον as brass. Whence also Pliny, lib. XXXIV, cap. II, says that chalcolibanum is a kind of bronze, once held in esteem. Moreover, brass is called aes, which has the color of gold, says Sextus Pompeius. The same is called brass, from ὄρος, that is, mountain, and χαλκός, that is, bronze, because it is dug from mountains; whence also it is called zahash-Libanon, as if the bronze of Lebanon, because it is dug from Lebanon, says Aretas and the Thesaurus of the Greek Language. Whence the Syriac translator renders it, his feet like unto the bronze of Lebanon, which was inflamed as in a furnace; the Arabic, his feet as bronze melted in fire. Moreover, that brass was bright is taught by Hesiodus, when he calls it the bread in the shield of Hercules. Brass therefore, or chalcolibanum, was most excellent bronze. The sense therefore is: The feet of Christ were like brass, not cold, nor yet liquefied, but hot, glowing and gleaming "in a furnace burning" (our Interpreter reads in the Greek πεπυρωμένῳ, that is, burning; now they read πεπυρωμένα, that is, burning, namely the feet), that is, the feet of Christ were most splendid, namely the humanity of Christ (which is signified by the feet, as the divinity by the head) through the furnace of passion and the cross was made most splendid and most strong to trample upon Domitian and his enemies, and to burn them. Thus Nazianzenus in Andrew, and Damascenus in Ribera, Rupertus, Pannonius and others, who all understand by the feet the human nature in Christ. Somewhat differently Dionysius the Carthusian understands by the feet the final years of the life of Christ, in which he suffered and was crucified. The feet of Christ, says Rupertus, are said to be like brass: "Because as brass is brought from bronze to the color of gold through many applications of fire, so also that humanity through many tribulations of passion and death was brought to the glory of majesty." Wherefore piously St. Bernard, serm. 17 in Psalm. Qui habitat: "Good," he says, "it is for me, O Lord, to be afflicted, provided thou thyself art with me, than to reign without thee, to feast without thee, to glory without thee: good in tribulation to embrace thee more, to dwell with thee in the furnace, than to be without thee, or in heaven. For what have I in heaven, and what have I desired upon earth besides thee? The furnace tries gold, and tribulation tries just men. There, there thou art with them, O Lord, there in thy name gathered together thou standest in the midst, as thou wast of old pleased to appear even to the heathen with the three youths, so that he might say: Because the form of the fourth is like the Son of God. Why do we tremble, why do we hesitate, why do we flee from this furnace and mine? The fire rages, but the Lord is with us in tribulation: if God be with us, who is against us?" Mystically Haymo, Bede, Ambrose, Anselm: The feet, they say, of Christ are the faithful, who live in the end of the world in the time of Antichrist, and shall endure in the fire of persecution, as in a furnace, strong and steadfast. Second, Victorinus, Ticonius, Andreas, Aretas, Pererius and Alcazar: The feet, they say, of Christ are the Apostles, who carried the name of Christ as it were throughout the whole world. These are like brass, because they shone in their wisdom like gold, and expressed the firmness of bronze in their constancy. Whence concerning them it is said in Isaiah LII, 7, and Romans x, 15: "How beautiful are the feet of them that preach the gospel of peace, that preach the gospel of good things!" And Canticles vii, 1: "How beautiful are thy steps in shoes, O daughter of the prince!" They appeared burning, because they set the world on fire with that fire of which Christ speaks in Luke xii, 49: "I am come to cast fire on the earth, and what will I but that it be kindled?" Finally, in chalcolibanus, or the brass of Lebanon, there is an allusion to the altar of holocausts, which was made of this brass. For John looks back to the fire of holocausts, by which he signifies those feet, which so please God in striving and contending, that they kindle the fire of true religion and the worship of God throughout the whole world, which indeed they did. For this is that fire by which Babylon was burned, says Alcazar. Whence also Irenaeus, lib. IV, cap. 37, refers chalcolibanus to the strength of faith, and to perseverance in so many adversities, hardships and persecutions, which the preachers of God endured for the love of God even unto death and martyrdom, and thus they set the world on fire with the faith and love of God. Concerning this fire see the things said on Leviticus IX, at the end. Third, Ribera: The feet of Christ, he says, are the enemies of Christ to be trampled by Christ, and to be tormented by the fire of hell, or, as Alcazar holds, to be subdued by Christ and converted to him, according to that in Joshua i, 3: "Every place that the sole of your foot shall tread upon, I will give to you;" and Psalm lix, 19: "Upon Edom will I stretch out my shoe." And his voice as the voice of many waters. — First, some expound these things concerning the waters of baptism. Thus Victorinus. Second, others concerning the harmony of the Scriptures, which are as it were waters and many rivers. Thus Rupertus and Pererius. Third, others concerning the course of heavenly virtue, which flows in various ways into all things. Thus Arias Montanus. Fourth, Alcazar thinks this voice signifies the persecution of the Roman empire, as if many waters were many peoples roaring and raging against Christians: but this voice is that of Christ, not of peoples roaring. Note: John alludes to Ezekiel XLIII, at the beginning; for as it is said there: "Behold the glory of the God of Israel came in by the way of the east: and his voice was like the noise of many waters, and the earth shone with his majesty;" so here John says: "His voice as the voice of many waters; and his face as the sun shineth in his strength." The sense therefore is, as if to say, The voice of Christ was very strong, sonorous, penetrating and efficacious, such as is wont to be the voice of many waters flowing down with force; for to signify this the Scripture often uses this similitude of waters. This voice, says St. Gregory, Ticonius, Haymo, Seraphinus and Pererius, is the preaching of the Gospel, so sonorous and powerful that its sound went forth into all the earth. What roar of the sea dashing against rocks, what confluence of the most rapid rivers, what cataracts of the Nile have resounded so far? This voice therefore was "as the voice of many waters," first, because like water it quenched the thirst of temporal things, and cooled the heat of concupiscence. Second, because it washed away the stains of sins. Third, because it made fertile the earth of human hearts, so that they might bring forth the fruits of virtues. Fourth, because it converted many, indeed all peoples to Christ, and made it so that each with their own voice commonly invoke and praise God: for this is music not of eight, but of a hundred thousand voices, in the ears of God as sonorous, so most pleasing. Hence in cap. xvii, vers. 15, it is said: "Many waters are peoples, and nations, and tongues." Thus Primasius, Ambrose, Bede, Anselm, Richard, Rupertus, Dionysius and Pannonius. This voice can also, with Ribera, be understood as the condemnation of the impious, namely the voice of Christ condemning the impious on the day of judgment. But because this is signified by the sword which follows, hence this voice is better understood as the very preaching of the Gospel. Whence also follows the narrative of the seven Churches converted by this voice.
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16. And he had in his right hand seven stars. — First, many think that the seven stars are the same as the seven candlesticks, namely seven angels, verse 20, by whom they think the seven Churches committed to them are signified. Thus Victorinus, Ticonius, Ambrose, Haymo, Bede. Second, by the seven stars, not seven Bishops, but properly seven angels, or heavenly spirits, Origen understands them, homily 20 in Numbers; Hilary, in Psalm CXXIV; Gregory of Nazianzus, oration 32; Jerome in Matthew xviii, Andrew and others; indeed also Maldonatus in Matthew xviii. Third, by the seven stars and angels they will understand the seven gifts of the Holy Spirit, or the sevenfold Spirit, Victorinus, Seraphinus and Arias Montanus, who says that these seven stars are seven spirits subsisting in the divine essence. Fourth, Andrew by the seven stars understands seven degrees of things, or all things which are in the world, and the whole governance of the world, which is in the hand and right hand of Christ. Fifth, Abbot Joachim by the seven stars understands, not fixed stars, but seven planets, and to each he accommodates some man distinguished by virtue, who shone forth to the world in any age, for example, so that the first star is Adam; the second, Noah; the third, Abraham; the fourth, Moses; the fifth, David; the sixth, John the Baptist; the seventh, Elias, at the end of the world: thus he himself here at verse 20; but all these are either secondary matters, or accommodated interpretations. Therefore I say: It is certain that these seven stars are seven angels, as St. John says, at the last verse. Moreover these angels are Bishops, as will be evident there. Where note: Angels, that is Bishops, in the Church ought to be as it were stars. First, so that as it were stars, not wandering and planets, but fixed, they may have perpetual and orderly motion, and proper composure of all their manners. Second, so that by their brightness they may illuminate others; this is what Paul says Philippians chapter ii, verse 15: "You shine as lights in the world in the midst of a crooked and perverse nation." Third, so that by their heat they may cherish and vivify others. Fourth, so that by their influences they may preserve and nourish the world. Fifth, fixed stars appear small and humble, but nevertheless are greater than the whole earth: let the Bishop and Pastor be such. Sixth, stars shine at night in the midst of darkness, so let the Bishop shine, especially at night, that is in the time of persecutions and heresies, as these seven shone constantly in the time of the persecution of Domitian. This is what St. Augustine says, book I On the Sermon of the Lord on the Mount, chapter vi: "It cannot be trampled upon except what is lower; but he is not lower who, although he sustains many things on earth in body, is nevertheless fixed in heaven in heart." See what is said Genesis chapter xv, verse 15, and Daniel chapter xii, verses 3 and 4. By this reasoning they will receive that prize promised by Daniel xii, 3, to holy doctors: "They that are learned shall shine as the brightness of the firmament; and they that instruct many unto justice, as stars for all eternity." Finally, a star bears the type of watchfulness and providence, which is the first gift of Bishops. Hence in an ancient coin of the Emperor Pertinax the image is seen with hands raised toward a great star in heaven, with this inscription, "Providence of the Gods." Moreover Alcazar conceives these seven stars as seven gems like stars fixed or engraved in as many rings. For this seems more fitting and elegant; for gems will reflect the splendor of stars, and moreover have great virtues and energies. Thus Virgil says, Aeneid IV: The sword was starred with tawny jasper. And Rhodiginus, book VI, chapter xii: "He writes," says he, "that Damis, the chief of the wise men of India, Jarchas, so skillfully and so learnedly fashioned seven rings, which were also marked with the names of the seven stars, so that Apollonius of Tyana, having received them as a gift, distinguishing them singly on single days according to the names of the days, is reported to have worn them." The same thing Philostratus relates, book II, chapter xli. In like manner, he says, these seven stars were seven rings with as many gems or stars: but each gem had some emblem, or mark engraved, for example, a cross (which is the sign of the living God, as is said in chapter vii, verse 2; or four living creatures, which are the seal of divine providence). For the ancients used the gems of rings as seals: nor was there any gem which was not marked with some figure or character. For Christ honors the Bishops here with the greatest honor, while he calls them the rings of his right hand, or the gems of rings. Hence concerning King Joachim, Jeremiah says, chapter xxii, verse 24: "If Jechonias shall be as a ring on my right hand." And Ecclesiasticus, chapter xlix, verse 13: "Zorobabel as a signet in the right hand: so also Jesus, the son of Josedec." And Haggai ii, 24: "I will make thee as a signet." They are in the right hand of Christ, because they are Christ's instruments in the governance of souls, equally as ornaments, especially if they discharge their office excellently. Alcazar adds that Christ has fixed stars in his hand; yet nevertheless it is alluded here to the seven planets, so that through them may be signified the distinction which existed among the Bishops of Asia themselves. For the Smyrnean conducted himself as the Sun, which surpasses all things by its virtue; the Philadelphian as Jupiter, on account of prosperous fortune; the Sardian as Mars, on account of boldness; the Laodicean as Saturn, on account of sluggishness and laziness; the Ephesian as Mercury, because, although he was prudent, he was nevertheless of remiss zeal; the Pergamene as the Moon, on account of inequality of character; the Thyatiran as Venus, on account of imprudent fervor. Although Christ's intention is that all should shine forth like the sun. These are his ingenious and learned commentaries, rather than solid and genuine ones. For they transform stars into gems, indeed into rings, of which there is no mention here. In these, therefore, and more in other matters, I praise his ingenuity, but many require a more solid and plain judgment concerning the letter of Holy Scripture. Therefore we shall more simply and significantly take the seven stars here properly. For the light of stars is more brilliant than that of gems; and it aptly corresponds to the seven lamps of the candlestick, over which these seven stars preside. Again, I take stars properly, that is fixed stars, not planets, as also other Interpreters do commonly. Morally, not Bishops alone, says Haymo, but any distinguished preachers of the Gospel are stars, as was St. Dominic, to whom accordingly a star was seen on his forehead. Hence Apocalypse xii, 1, the woman, that is the Church, is said to have on her head a crown of twelve stars, namely the twelve Apostles, who preached the Gospel throughout the whole world. These therefore were as it were stars of the first magnitude, of which it is said mystically Psalm xviii, 1: "The heavens declare the glory of God;" and that saying of the Poet: "And the new sun bears new stars." And out of his mouth came a sharp sword on both sides. — First, Ambrose understands by the sword the faithful and elect, who at the end of the world will fight against Antichrist. Second, Ticonius, Primasius, Aretas, Haymo, Anselm, Richard of St. Victor and Alcazar understand by the sword the word of God, which Christ speaks through his preachers, and by it strikes and wounds the hearts of hearers, concerning which the Apostle says, Ephesians vi, 17: "Take unto you the sword of the spirit, which is the word of God." And Hebrews iv, 12: "For the word of God is living and effectual, and more piercing than any two-edged sword, and reaching unto the division of the soul and the spirit, of the joints also and the marrow." And Psalm cxlix, 6: "Sharp swords in their hands, to execute vengeance upon the nations, rebukes upon the people, etc. — this glory is to all his saints." Preachers therefore are the swords of Christ, through which Christ fights and slays vices. For they act by virtue and efficacy not their own, but Christ's, who gives force to their words, so that they convert souls. But because John understood this word of God through the voice of many waters already mentioned, hence we shall further understand by this sword of Christ the sentence of condemnation, and the very condemnation and eternal punishment, by which Christ will most efficaciously and most terribly strike the impious on the day of judgment, and drive them into hell, or into the second death. Thus Andrew, Aretas, Rupertus, Bede, Lyra, Seraphinus and Ribera: and it is proved from chapter ii, verse 12: "These things saith he that hath the sharp sword with two edges." And verse 16: "I will fight against them (the Nicolaites) with the sword of my mouth." For he threatens the impure heretics with punishment and hell. And chapter xix, verse 15: "And out of his mouth proceedeth a sharp sword, that with it he may strike the nations; and he shall rule them with a rod of iron." For he speaks of the slaughter of the unfaithful and hostile nations, which Christ will make at the end of the world; whence he invites the birds to devour their flesh, saying verse 17: "Come to the great supper of God, that you may eat the flesh of kings, and tribunes, and the mighty," etc. Thus John Bohemus, in his work On the Gentile Custom in Asia, writes that a prince, when first inaugurated as king upon receiving the diadem, was accustomed to say: "The word of my mouth shall henceforth be my sword." So even now the king of Hungary, when inaugurated, sitting upon a horse brandishes a gleaming sword and carries it around through the four quarters of the world, as if protesting that he will fight with it against any enemies of the kingdom in every direction. For the sword is named from slaughter, as it were "cladius," because it brings slaughter to enemies, as Varro says. Hence the sword is a symbol of the prince, the judge ("for he beareth not the sword in vain; for he is God's minister, an avenger to execute wrath upon him that doth evil," says St. Paul, Romans xiii, 4) and the avenger. Hence consequently among the ancients the sword was a symbol and omen of death. Thus it happened to Helvidius Pertinax, who three days before he was killed, seemed to himself to see a man who was threatening him with a sword. With the same significance, the formidable and threatening Galba, having learned of Nero's death and having assumed the title of Caesar, set out on his journey clothed in military garb, with a dagger hanging before his breast from his neck, the use of the toga not being recovered until he had suppressed all those who were attempting revolution. Suetonius testifies in his life of Galba, chapter xi. But what of the two little books which were found in the secret places of Caius Caligula after his death, in which were contained the marks and names of those destined for death? For they were prescribed with different titles, and one was called the dagger, the other the sword: by the latter he understood those who were to be secretly oppressed; by the sword, those whom he had destined to be openly slain; for the prince, devoted to slaughter, was planning to kill the most distinguished of each order, and then to move to Antium, thence to Alexandria. Thus Suetonius in Caligula, chapter xlix. Hence also among the ancients the greatest of all oaths was to "call to witness the wind and the acinaces" (for the acinaces are the swords of the Medes): by the latter indeed they understood death or safety (for they placed the safeguards of their safety in it); but by the wind they interpreted the soul, that is life, because we live only so long as we draw breath and vital air. Thus Lucian in the Toxaris, and from him Pierius, Hieroglyphics 42. And his face as the sun shineth in his power,—namely when he exerts all his power, that is his force and efficacy (for this is what the Hebrew כוח coach signifies, and the Greek δύναμις, namely power, not moral but natural, that is force, strength and energy) exerts, as if to say, When the sun is most vigorous and shines. He alludes to Ezekiel xliii, 2: "And the earth shone with the glory of him." Now first, Primasius and Ticonius think that Christ is here compared to the sun, because he was born, and suffered, and rose again, just as the sun rises, sets, and rises again. Secondly, Andrew, Aretas and Lyra: Christ, they say, is the sun, that is the spiritual light of the world. Thirdly, Anselm and Thomas the Englishman think that Christ here sustains the person of the faithful; for these are compared to the sun, on account of the clarity of grace with which they are endowed by God. Fourthly, Joachim as a Prophet expounds these things of the great clarity of the Church, which he says the Church will enjoy in the sixth age. Hence he contends that even the face of Moses, which appeared horned, was similar to the moon, but the face of Christ is similar to the sun. Fifthly, Seraphinus thinks that by this brightness of Christ is represented the wonderful splendor of the Apocalypse, which seems to the human mind to be dark as night and fog. To this Antoninus adds, who understands this brightness of the brightness of the Gospel and the mysteries of faith. Sixth, Alcazar holds that this brightness of Christ's face signifies nothing other than the glory of the Roman Church, namely the splendor of its religion, the majesty of its empire, the clarity of the wisdom of its Doctors, the institution of Regular Orders, and whatever finally pertains to the greatness and excellence of the Roman Church: such as the triumphs and trophies of so many Martyrs, so many Virgins, so many Apostles and Saints, which are seen in Rome, and this so that God might recompense by this glory their torments and reproaches, which they suffered in Rome from the Gentile Emperors. Seventh and genuinely, the glory of the body of Christ glorified is signified here, by which Christ now shines in heaven like the sun, and by which he will appear clothed in the day of judgment: whence in the transfiguration his face shone as the sun. Thus Ribera. Again, the glory of Christian Saints is signified here, by which in the resurrection "the just shall shine as the sun, in the kingdom of the Father," Matthew xiii, 43. For Christ here in the prologue as it were sets forth the form and argument of the book. For in the Apocalypse, chapter vii and chapter xxi and chapter xxii, and elsewhere often, the glory of the Blessed is described; for God shows it to those contending as it were a prize. Thus Ticonius, Ambrose, Haymo, Rupertus, Pererius and others. Wherefore John, Apocalypse xviii, 1, concerning Christ's angel, the victory over the impious now won, through their destruction at the end of the world, says: "I saw an angel descending from heaven, having great power; and the earth was enlightened with his glory, and he cried out in strength saying: Babylon the great is fallen, is fallen." Where the angel sets forth this same glory in his appearance. Finally, Ambrose notes that by these eight symbols of Christ eight states of the just are signified: first, by the garment is signified the saints and elect from Adam until the flood; second, by the girdle is signified the saints after the flood; third, by the whiteness the saints of the Old Testament; fourth, the eyes are the Prophets; fifth, the feet are the Apostles; sixth, the voice of waters, he says, is the multitude of Gentiles converted to Christ; seventh, the sword will be the elect at the end of the world; eighth, the sun will be the Saints and Blessed in heaven. But this is not literal, but mystical, or rather symbolic. Symbolically, the sun is a hieroglyph of God and Christ glorified. First, because there is nothing among those things which are perceived by sight more excellent, more admirable and more illustrious as a mirror of divine power, glory and magnificence, than the sun. Second, God is immense, as the sun is greatest; for it contains the globe of earth and sea in its magnitude sixty-six times over: it therefore far surpasses all the stars in quantity. But this magnitude befits him on account of the immense light, which he communicates to all the earth, water, air and all the heavens. For it is his to put to flight darkness everywhere, and to illuminate all things with his rays; wherefore all the stars joined together do not produce as much light as the one sun; indeed all light is constrained and obscured by the light of the sun. Such is the nature of God, and the grace of Christ, namely greatest and immense, and therefore obscuring all the grace of all angels and men. Third, because the sun together with light produces heat, by which it warms, makes fertile, and vivifies all things. Wherefore from Ecclesiasticus, chapter xliii, verse 2, the sun is called "a wonderful vessel of the Most High;" he adds the reason: "At midday it burns the earth, and in the sight of its heat who is able to endure? Guarding a furnace in the works of burning; the sun burning threefold the mountains," as if to say: There is one who blows the furnace and kindles it, to burn works and vessels of casting: but the sun thrice more heats and burns the mountains, "shooting forth fiery rays," emitting, hurling, "and shining with its rays blinds the eyes. Great is the Lord who made it." Fourth, the sun is called so because it is one and alone in the world, or because when it alone has risen, all other stars being darkened, it appears, says Cicero, book II On the Nature of the Gods. Thus God is one in the world, Christ one in the Church. Fifth, as the sun illuminates the moon and other stars: so also Christ illuminates the Church and all the faithful, especially the Bishops: whence he is said here to have in his right hand seven stars, that is seven Bishops, whom he teaches and rules. Sixth, the sun is most beautiful, whether you regard its brightness, or its roundness, or its mass, or its motion, or other things, and it appears to be the eye of the world, which without it would be utterly blind and dark. Thus God, says the Poet, is ἥλιος ὃς πάντ' ἐφορᾷ, καὶ πάντ' ἐπακούει, the sun which sees all things, and hears all things. Seventh, the sun most swiftly, namely in 24 hours, completes and traverses the entire circle of heaven; and in each hour it covers such a distance as if a bird flew seven times around the whole earth. It daily purifies all regions of the world, illuminates, heats and vivifies them. Whence by the Poets it is called nourishing, golden, golden-haired, bright, flaming: thus also God and Christ are most swift, who most swiftly through the Apostles purified and converted the whole world. Wherefore the Psalmist sings of him, Psalm xviii: "In the sun he set his tabernacle (whence the Manichaeans adored the sun, thinking it to be the tabernacle, nay the body of Christ); and he as a bridegroom (for the sun rising in the morning, rosy proceeds and beautiful, as a bridegroom) coming forth from his chamber, exulted as a giant to run his way; from the highest heaven is his going forth, and his circuit even to the highest part thereof: and there is none that can hide himself from his heat." For Christ as the sun rising from on high most swiftly illuminated the world, and inflamed it with the love of God; whence as a giant he descended from heaven and ran, because he was born, grew, taught: soon he suffered, rose, ascended, says St. Augustine in the same place, sent the Holy Spirit, converted the world. His chamber was the womb of the Blessed Virgin, says St. Chrysostom, his tabernacle is the Church. Eighth, the sun is in the middle of the planets and the world; whence it is called "the sun middle of works" by Statius, book V of the Thebaid: The sun middle of works balanced in the highest Olympus the shining horses, as if they stood. Thus also Christ said he is in the midst of the faithful and the Church. Ninth, the sun makes the day, months and years, and describes them by its motion. Whence Virgil, III of the Aeneid: The great sun revolves the year, From hence the sun departing doubles the growing shadows, says the same in Eclogue 2. Hence again, the sun is the symbol and cause of joy and happiness, whence the Poet says: Sweet and bright suns shone for me, that is, I was fortunate, and therefore happy. And Martial, book X: Happy those to whom it was given to behold the gleaming leader in the Arctic suns and stars. Thus Christ by his grace brings to the mind day, joy, happiness and eternal beatitude. Tenth, the sun and the rays of the sun are most pure, of which Martial, book VIII: Exposed to the winter south, transparent panes admit the pure suns, and day without dregs. Thus God is very purity by essence, and Christ as man is most pure, inasmuch as he was born of a Virgin, and conceived of the Holy Spirit. Eleventh, among the Ancients the table of the sun was celebrated. It was that place in Ethiopia, always filled with prepared food; and because, as Pomponius says, it is permitted to eat as one wishes, they call it the table of the sun: and what is set out here and there, they affirm is born from time to time by divine gift. To which place when the Emperor Severus came to Alexandria, moved by the fame of the thing, he set out. But this table is either fabulous or symbolic. Wherefore Rhodiginus, book XXIX, chapter IV, says the table of the sun is said in a proverb to be the houses of rich men, abounding in every abundance of things, which are open and exposed to the necessities and sustenance of the poor. Such a table truly Christ proposes to us in the Eucharist, and God in so many benefits, with which at every moment he affects us, feeds, nourishes, protects us, and bestows all his gifts. Wherefore St. Dionysius the Areopagite, in the book On Divine Names, chapter ii, makes the sun an evident and express image of divine goodness, both because the sun not by thought or choice, but by the very fact that it is, illuminates all things which according to their mode admit participation of light: thus divine goodness by its very substance casts the rays of its goodness upon all things that are, according to the capacity of each. And in chapter v, he gives the reason: Because as the sun, though one, yet by pouring forth uniform light renews, nourishes, preserves, perfects, distinguishes, joins, warms, makes fruitful the substances and qualities of sensible things, with many other admirable operations which he mentions there: thus God works all things in all. Moreover, men admiring the magnitude and perfection of the sun, adored it with divine honor and worship, such were the Egyptians and Phoenicians, who had a black stone concave, narrow above, wide below, as Herodotus says, which they boasted they had received from heaven, and affirmed to be the true image of the sun. But the Megarensians, as Alexander of Naples wrote of them, fixed a certain round stone, but flat, on a high pole, which they adored as the image of the sun. Among the Persians also the sun was held as a great God, whose statue had the head of a lion, to signify that it has greater power in the sign of Leo than in the others of the whole Zodiac. For thus blind men, and alien from truth, honored that admirable creature with honors. And while God himself desired to warn his people against this, lest they fall into a similar error, he took care to admonish them through Moses: "Beware, lest perhaps lifting up thy eyes to heaven, thou see the sun and the moon and all the stars of heaven, and being deceived by error thou adore and serve them, which the Lord thy God created for the service of all nations that are under heaven."
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17. I fell at his feet as one dead, — not so much from reverence, as Ambrose, Joachim and Pannonius wish, but from great fear, as if lifeless, on account of so august and terrible a vision of Christ brandishing a sword from his mouth and thundering with a horrible voice. The same happened to Daniel, cap. x, vers. 9, and to the Apostles in the transfiguration of Christ, Matt. xvii, 6. Whence Christ coming and raising him up, says: "Fear not:" thus Andrew, Aretas, Rupertus and others. Mystically, this fall of John signified the bitterness of persecutions, which Christ revealed to John in the Apocalypse, which were so great that the faithful would have failed in strength and spirit in them, unless Christ had strengthened them. And he laid his right hand upon me, — that is to say, He raised me up, collapsing from fear and stupor, strengthened and confirmed me. Thus Daniel, cap. viii, vers. 18: "I fell, he says, and he touched me, and set me on my feet." Saying: Fear not, I am the first and the last, — that is to say, I am God and man; for as man indeed, Christ was the last of men, as Isaiah says, cap. 53. Thus Aretas, Rupertus and Pannonius. Secondly, Richard, Thomas and Ribera interpret "last" thus, that is to say, I am the judge to come on the last day of the world. But I say these two are an epithet of God, that is to say, I am α and ω, I am the beginning and the end. That this is so is evident, both from what is said in vers. 8, and from Isaiah cap. xliv, vers. 6, and cap. xlviii, vers. 12, whence John took these words. For God in Isaiah proves and asserts his divinity, and takes it away from idols, saying: "I am the first, and I am the last, and besides me there is no God." Wherefore rightly from this place St. Athanasius and others writing against the Arians prove the divinity of Christ. Whence Ambrose expounds: Therefore he is called first, because he is the author of all things, and therefore last, because he concludes all things. Again, Christ, while he says: "I am the first and the last," signifies that he will advance and perfect the work of the Church begun by him, through whatever tribulations and persecutions, such as those already of Domitian, so that the faithful in them ought not to fall in spirit, but to be magnanimous and steadfast, being assured that Christ, who is first and last, will both define and give them the end as well as the beginning; and the Church indeed, as it were his temple, just as he gave the beginning, so also he will give the summit and consummation. For to this sense Isaias uses these words, cap. xlviii, saying: "Behold I have refined thee, but not as silver, I have chosen thee in the furnace of poverty; for my sake I will do that thou be not blasphemed, and my glory I will not give to another; I myself am first, and I am last." Whence Ambrose expounds: "First, because through him all things; last, because through him resurrection."
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18. I was dead, and behold I am alive, — that is to say, As I myself rose glorious from death, so will I cause the Church, which seems to be overwhelmed and buried by tribulations, to rise glorious, to triumph, to grow, and to rule far and wide. For by my death I merited this, and therefore I exhibited to the world a type and specimen of this matter in my death and resurrection. God exhibited a beautiful figure of this matter to Moses, when He appeared to him in the bush, which burned but was not consumed. For thus the Church burns with persecutions, but is not consumed, because God, hidden within her, preserves and protects her. See the things said there. And I have the keys of death and of hell. — First, some expound it thus, that is to say, I have the power of remitting sins, and thus of freeing man from death and hell, and of closing them, and I have communicated this power to the Church. Thus Tyconius, Primasius, Bede and Rupertus. Secondly, others say, that is to say, I have the power of punishing my enemies and those of the Church with death and gehenna, and of confining them, just as I confine the devil in death and hell, as I shall confine them at the end of the world. Thus Andreas and Richard of St. Victor. Thirdly, others say, that is to say, I have the power of raising from death and of freeing from hell. Thus Lyra and Ribera. Again, I have the power of life and death, of giving life and of killing. Thus Aretas and Pererius. Fourthly, others say, that is to say, I have the power of judging and condemning the devil, who is the author and ruler of death and hell. Thus Primasius. Fifthly, others say, that is to say, I can confer the life of grace, inflicting death upon sins. Conversely, I can deliver men to eternal death and hell. Thus Viegas. Sixthly, others say, that is to say, I can loosen or tighten the reins to death, that is to the demon for tempting men; I can restrain him and his ministers, so that temptation may not be greater than the faithful can bear; indeed, I can make, and in fact I do make, that your very temptation and tribulation itself be a means to the greater glory and exaltation of the Church and of each of you. Thus Haymo, Anselm and Alcazar. Seventhly and most fittingly, to Christ, not as God, but as man, are given the keys of death and of hell. For these two things, as it were, were set up as barriers against Christians by the Jews and Gentiles, to assail their faith in Christ, namely they threatened that they would deliver them to death, and through death would send them to hell, unless they denied the faith of Christ. To these therefore Christ meets and comes to the aid, saying that He not only can cast them down and free them from them, but that He is the master and lord of both; for He has full power and dominion over death and hell, and these obey Christ as their lord in all things, nor do they seize anyone except by the nod and command of Christ: and conversely He restores those whom they hold captive, and returns them to life as soon as Christ shall command. For this is what is said in chapter xx, verse 13: "Death and hell gave up their dead." Where note secondly, that death and hell in the Apocalypse are introduced by prosopopoeia, as it were two persons in a drama, who threatened death and destruction to the Church and to Christians. For death is introduced as it were going before and killing; hell truly following after and devouring those whom death has killed: whence death is introduced as it were brandishing arrows, hell as it were opening gaping jaws and swallowing the slain. For their bodies it holds in sepulchres, their souls truly in the depths of the earth's bowels confined. Hence the Wise Man says, Proverbs i, 12: "Let us swallow him down alive as hell." And Isaiah, chapter v, verse 14: "Hell hath enlarged her soul," as it were Cerberus with three heads opening three mouths and three throats. For this is the Gentiles' Pluto, the devourer of the dead. The sense therefore is, as if He said: Domitian and the Gentile tyrants, just as the Jews, threaten you, O Christians, on account of faith in me, death, and that through it they will thrust you out of life and send you to the infernal regions: they threaten, and indeed they do it in fact; but fear neither them nor it: for I have the keys of death and of hell, I am their full Lord; and therefore just as I rose triumphant from death and hell, so also can I, to whomever I will, give and restore life, or take it away; and especially can I raise up the dead and those slain for me and my faith, and in fact I shall raise them up to glory and blessed life. Nay more, I will make it so that death and hell, which for a time touch you in passing, as it were my ministers, shall turn and rage against your persecutors, and bring upon them true and eternal death and gehenna. For the death of Christians, especially of Martyrs, is rather a passage to life: but the death of the impious is a passage to eternal death, and its beginning and commencement. Thus Pannonius, Alcazar and others.
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19. Write therefore the things which thou hast seen (this chapter i), and the things which are (which namely now take place in the Church, for instance (20) sacrament, in Greek μυστήριον, that is a hidden signification: it is a metonymy) of the seven stars. — Thus Ambrose, Rupert, Anselm, Ribera and Pererius, as if to say: Write the vision of this chapter and its explanation. For in this as in a prologue in summary is contained and represented the whole Apocalypse, namely "the things which are," that is the present state of the Church, "and the things which must come to pass after this," both immediately under Trajan and other Emperors who would persecute the Church, and especially at the end of the world. Note: In one way visionary and symbolic visions, in another way the Sacraments of the new law are called mysteries, or sacraments. For those are called mysteries and Sacraments, because they mystically and arcately signify sacred supernatural things: for they are as it were images, whose whole being is to signify and represent those very things, just as the image of Caesar is nothing other than a picture or likeness representing Caesar. But these are so called, because they both signify sacred things, and at the same time exhibit them; for they are not empty, as the old ones were, but efficacious, as being of Christ. For when in baptism the priest says: "I baptize thee," he does not merely say that in baptizing the body he signifies that he baptizes, that is washes, the soul; but that, just as he signifies this, so also he truly effects it. Thus in the Eucharist when in the person of Christ he says: "This is my body," he signifies that under the species of bread and wine not only is it represented, but truly present and hidden is the body of Christ, just as by smoke is signified the hidden fire beneath the smoke.
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20. Seven stars, angels of the seven Churches. — "Angels," that is Bishops, as is evident from the following chapter, verses 1, 8, 12, 18. For there he writes to the Angel, that is the Bishop, of Ephesus, Smyrna, Pergamum, Thyatira, etc., and reproves, warns and instructs them concerning the neglect of their episcopal office. Origens therefore erred, in homily 20 on Numbers, and homily 35 on Luke, and from him St. Jerome in chapter vi of Micah, at the beginning, taking angels properly here. For angels, they say, are in danger, and unless we guard them well, they will not see the face of the Father. But this is the heresy of Origen, whose words St. Jerome is accustomed to transcribe, even if he himself disapproves of them, as he himself defends himself in Apology 1 Against Rufinus. John therefore prefixes to his Apocalypse seven epistles to seven Bishops and Churches of his Asia, so that from these they might learn what fruit they ought to draw from the Apocalypse, what they ought to correct in their morals, what they ought to perfect; and conversely he subjoins his Apocalypse to the epistles, so that from it he might incite them to correct and perfect their morals. Thus Alcazar. Note: from the Apocalypse the Roman Church received many rites and ceremonies. Thus from this place it seems to have received formerly seven Cardinal Bishops in the Lateran basilica, whose proper and true Bishop is the Roman Pontiff. Blessed Peter Damian teaches this expressly, whose words I recited at Zechariah iii, verse 9. Each of these seven Bishops, on his own day throughout the week, continually celebrated Mass at the greater altar of the Lateran basilica, as the Roman Annals have it. Furthermore, Bishops are called Angels, first, because they are intermediaries of God to the people. Whence in Malachi ii, 7, it is said: "The lips of the priest shall keep knowledge, and they shall seek the law at his mouth; because he is the angel of the Lord of hosts." Secondly, because as angels they ought to purge, illuminate and perfect men: for this is their office. St. Dionysius, chapter iv of the Celestial Hierarchy, teaches that those heavenly spirits are called angels, "because in them first dwells divine illumination, and through them it comes to us." Which wonderfully applies to priests and Bishops; for, as St. Jerome says on that passage of Malachi, chapter ii: Angel of the Lord of hosts, "Angel, that is messenger, is most truly called the priest of God, because he is the intermediary between God and men, and announces His will to the people." Such was that angel who said in II Corinthians chapter v, 19: "He hath placed in us the word of reconciliation: for Christ therefore we are ambassadors, as though God did exhort by us." Priests are therefore as it were the signet rings of God, which, inasmuch as they contain in themselves the image expressed in their morals, imprint the same as it were upon the softest wax of the people, according to that in Jeremiah xxii, 24: "A ring in the fingers of my right hand." Wherefore they ought to be most chaste and most pure like angels, so that they may pour the same purity into the faithful. The Gentiles held the same view. Plutarch asks in Roman Problems chapter cxi, why priests were commanded not only to abstain from a goat, but not even to touch it: and he gives as the reason, that they might show horror at lust, of which the goat is the symbol. More remarkable is what Gellius writes, in book X, chapter xv, that it was unlawful for a priest to touch or even name ivy, because namely ivy with that close embrace carries with it something of wantonness. See Tiraquellus, law xv on Marriage, number 118. Hence in Exodus xxviii, 17, the emerald which was in the Breastplate of the High Priest had inscribed upon it the name and tribe of Levi, which was the priestly one, to represent his chastity, of which the emerald is the symbol, as Abulensis holds there; although it is more true that the name of Judah was inscribed upon the emerald, as I said there. Thirdly, because they ought to live chastely, holily and angelically, and as it were as angels among men, indeed among beasts, as St. Chrysostom says. See St. Dionysius, Ecclesiastical Hierarchy, chapter xii, and Alcazar, Apocalypse chapter iv, where by the Seraphim whom Isaiah saw in chapter VI, he understands literally the Apostles and Bishops; although it is more true that they are understood tropologically only, as I showed in Isaiah, chapter vi. Such an angel was St. Wilibald, first Bishop of Eichstätt, who "proved to be a neglector of his own rest, a fugitive from his own will, a seeker of labor; patient in objection, impatient of honor; poor in money, rich in conscience; humble toward merits, proud against vices." Thus his Life, written by Philip, Bishop of Eichstätt, which our Gretser published, chapter 36, contains; and concerning the same he further adds: "No care was more inclined to him than all others, except that he might speak to God in reading and preaching, or with God in prayer: he, having a body worn down by continuous fastings, strove to triumph over the persecutor of mankind, the enemy, by a long martyrdom; so that of him that saying of St. Ambrose might be said: This confessor runs more in the contest enduring, than the martyr suffering the blow, pouring out blood by the sword." He died holy in the year of the Lord 781, having ruled the Church of Eichstätt as Bishop for almost 36 years, which he himself founded. Note: These angels are at the right hand of Christ. First, because they are established by him in a more dignified rank in the Church of Christ. Thus Anselm and Arethas. Second, because they are protected, preserved and cherished by God before others. See the sayings at verse 16; and therefore they have an angel of a higher order, destined by God to them for the governance of the Church. Truly and prudently recently the Bishop of Arras in Belgium, to someone seeking a certain dispensation, and alleging that he had consulted Doctors, and that they assert the Bishop can dispense with him in this case, responded: "The Doctors have a Doctoral angel, I have an Episcopal angel. This one dictates to me, even if I can dispense, nevertheless I ought not, nor is it fitting. Therefore I will not dispense." Namely, "divination is in the mouth of the king (Bishop), his mouth shall not err in judgment." Morally, learn here how great is the dignity and sublimity of the Episcopal state. For Bishops are here called "Stars, and angels of the right hand of Christ." Again, they are called "Princes of God, and princes of the sanctuary." For thus are called the 24 pontiffs, set over the Aaronic priests, who were types and forms of Bishops, I Paralipomenon 24, 5 and 18. Third, to Bishops is properly said that of I Peter 2, 9: "You are a chosen generation, a royal priesthood, a holy nation." And that of Psalm 81, 6: "I said: You are gods, and all of you the sons of the Most High." Fourth, the Council of Trent says that the Episcopate is "a duty formidable to angelic shoulders." Again, just as the Supreme Pontiff succeeds St. Peter, so Bishops succeed the other Apostles. They therefore are now in the Church the Apostles of Christ; let them therefore imitate the Apostolic life, doctrine and zeal of the Apostles. Fifth, St. Ignatius to the Philadelphians, by this gradation teaches the hierarchy in the Church: "Let princes obey Caesar, soldiers princes, Deacons the Presbyters of sacred things; let Presbyters, Deacons and the rest of the Clergy together with all the people, soldiers, princes and Caesar, obey the Bishop himself, the Bishop Christ, and Christ the Father." The same to the Smyrnaeans: "All follow the Bishop, as Christ the Father." And below: "Let the Laity be subject to Deacons, Deacons to Presbyters, Presbyters to the Bishop, the Bishop to Christ, as he himself to the Father." And again: "How will he be able to escape vengeance, who has done anything apart from the Bishop (against the Bishop's will and commands, the Bishop unwilling)? For the Priesthood is the sum of all goods, which consist in men, which if anyone dishonors, he dishonors God, and the Lord Jesus Christ the firstborn of all creation, and the sole principle of nature, and the priest of God." Hence secondly, let Bishops learn how great is their obligation, both that they shine forth in the holiness of the Church, and that by their vigilance and prudence they correct the morals of the wicked, and advance the good in virtue. Let them hear St. Chrysostom, hom. 38 in Matthew: "If the stomach is healthy, the whole body is strong: thus if the priesthood is sound, the whole Church flourishes; but if it is corrupted, the whole Church is withered. When therefore you see a people undisciplined and irreligious, know without doubt that its priesthood is not healthy." Hence Chromatius in cap. vi of Matthew: "The Bishop," he says, "is as it were the eye of the Church illuminating the body: if therefore the light that is in you, O Church, is darkness, how great will be the darkness of the body?" And St. Jerome, Against Lucifer: "As salt," he says, "seasons all food, so the Bishop is the seasoning of the whole world and Church; if he is weakened by heresy, lust, etc., by whom else can he be seasoned, since he himself is the seasoning of all?" The same in epistle 43: "The conversation and learning of the Pontiff," he says, "ought to be such that all his movements, steps, and all his works are notable, that he conceive truth in his mind, and that he resound and adorn it in his whole bearing, so that whatever he does, whatever he speaks, is doctrine for the peoples." The same to Heliodorus the Bishop, warning him not to mourn too much the death of Nepotian his nephew: "In you," he says, "the eyes of all are directed; your house and conversation, as if set in a mirror, is a teacher of public discipline; whatever you do, all think they ought to do the same. Beware lest you commit what those who wish to reprove might seem to have justly torn apart; or what those who wish to imitate might be forced to do wrongly." The same to the same: "It is not easy to stand in the place of Paul, to hold the rank of Peter, now reigning with Christ; lest perhaps the angel come who tears the veil of your temple, who moves your candlestick from its place." St. Gregory in the Pastoral: "With what rashness," he says, "is the pastoral teaching undertaken by the unskilled, when it is the art of arts, the governance of souls! and by so much ought the action of the Prelate to transcend the action of the people, as the life of the shepherd differs from the flock." Again: "The light of the flock is the flame of the shepherd." Let Bishops and Pastors read the life of St. Martin, Nicholas, Ambrose, Augustine, Basil, Chrysostom, Borromaeus and other Prelates of the Church. For nothing so illuminates the spirit, delights it, moves it and stirs it to holy life, and to perfection in its own degree, as the lives and examples of similar Saints, as indeed I have learned from much and the experience of many, and learn daily.
Machine translation from the Latin, not reviewed.
1:1
… The compound name Ἰησοῦς Χριστός occurs only 4 times in the Gospels (Mt. 1:1; Mc. 1:1; Io. 1:17; 17:3), is rare elsewhere (Act. 3:6; 4:10; 9:34; Apoc. 1:1, 2, 3), while it is very frequent in the epistles of Paul and Peter.
1:3
… In the New Testament similar beatitudes occur: Mt. 11:6; 13:16; 16:17; 24:46; Lk. 11:28; 12:37 f., 43; 14:15; Jn. 20:29; Jas. 1:12; 1 Pet. 3:14; 4:14; Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14. To this day the Christians of the East call the beatitudes "macarisms." The Arabic Diatessaron interprets the initial adjective "blessed" in an …
… part through the acceptance of faith in Christ the Messiah. c) Finally the future, which, guaranteed by the prophetic structure of history, saves both past and present and thus constitutes the final καιρός that will give definitive order to humanity (Apoc. 1:3; 22:10; ὁ καιρὸς ἐγγύς ἐστιν. …
… united from now on, living with Christ, to his p. which will also be the p. of his faithful (Col. 5:4; Heb. 9:28; I Pet. 5:4; I John 2:28; 3:2). The "nearness of the Lord" is a cause of fear, like the irruption of a thief (I Thess. 5:2-4; II Pet. 3:10; Rev. 1:3; 16:15), of austerity (Rom. 13:11 ff.; I Cor. 7:29-32; II Cor. 6:2), but also of joy (Phil. 4:4-6). Because it is connected with death and judgment, the p. must be awaited with anguish …
1:4
… In Daniel there is mention of angelic "princes", among whom Michael and Gabriel are named (8:10; 9:21; 10:13). In Tob. 12:15 a third is mentioned, Raphael, as "one of the seven who stand before the Lord" (cf. Apoc. 1:4; 4:5). In the Greek version of Dan. 12:1, Michael is called ἀρχάγγελος; the "archangel" (v.) occurs in I Thess. 4:14 and in Iud. 9. Besides the cherubim and the seraphim …
… Ophāmim (Enoch 61:10) or "Wheels" (Ez. 1:15-21; 10:9-17) that surround the throne of God (cf. Apoc. 4:6-8). St. Victorinus of Pettau (4th cent.) identifies the archangels with the "seven spirits who stand before the throne of God" and cites Tob. 12:15; Apoc. 1:4 (In Apoc., 8, ed. Haussleiter). …
… In Apoc. 1:4, 11 John addresses himself to the "7 churches that are in A.," and lists them: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea; but he omits Colossae, Hierapolis, Magnesia, …
… It can be considered as a kingship of conquest: Christ has redeemed us, he has shed his blood for us: "He has washed us from our sins in his blood and has made us his kingdom" (Rev. 1, 4-5); St. Paul exhorts us to give thanks to God for "having snatched us from the power of darkness to transfer us into the kingdom of his Son" (Col. 1, 13-14). Nevertheless his kingship …
1:5
… In the same manner the passages analogous to the letter of St. Peter that are found in Is. 61:6; 62:12; Apoc. 1:5-6; 20:6 are to be interpreted (P. De Ambroggi, Il s. dei fedeli secondo la prima di Pietro, in La scuola catt., 75 [1947], pp. 52-57; cf. L. Cerfaux, Regale sacerdotium, in Revue …
1:7
… And from the end of the 4th century, the C. — which at first is found represented as a mere sign of the Passion, then as the Crux invicta — placed in relation to the final coming of the Son of Man (Mt. 24, 30; Apoc. 1, 7), becomes its glorious and triumphant sign (often a substitute for Christ himself): and therefore depicted gemmed and in gold color, or among the symbols of the Evangelists and the …
All the angels will be judged (I Cor. 6, 3; II Pt. 2, 4; Jude 6) and all men (Mt. 25, 32; Rom. 14, 10; II Cor. 5, 10; Rev. 1, 7) concerning their thoughts (I Cor. 4, 5), their words (Mt. 12, 36), their deeds (Rom. 2, 6) and their omissions (Jas. 4, 17; Eccles. 12, 14).
… those who will go to meet Jesus will have passed through death and resurrection (ibid. 14:13; 20:6, 12-13). The "end" is considered in the broadest sense, and the final universal p. is there conjoined with the present personal p. awaited and invoked (ibid. 1:7; 3:20; 22:7, 11, 12, 20; v. MARANATHA).
Primacy of Saint Peter and of the Roman Pontiff
… Key in fact in Sacred Scripture is a synonym for authority (cf. Is. 22:22: "et dabo clavem domus David super humerum eius"; Apoc. 1:7 ff.; 3:7; 9:1; 20:1; the only exception Lk. 11:52: "clavis scientiae"). …
1:8
… from alef to tau (fol. 48, 4); when God blesses Israel he does so from alef to tau (the initial and final letters of Lev. 26:3-13), but when he curses it he does so only from waw to mem (Lev. 26:14-43)" (in J. C. Schoettgen, Horae hebraicae et talm., on Apoc. 1:8). Rabbi Chanina and Resh Lakish (3rd century) give "truth" (alef-tau plus mem = the middle point) as the "seal of God." The Shekinah ("Presence"), that is, God, was designated alef-tau …
… God is at once the beginning and the end (Apoc. 1, 8); St. Paul wills that we do all things for the glory of God (I Cor., 10, 31) and writes: "for from him and through him and to him are all things: to him be glory for ever" (Rom., 11, 36).
1:9
The island is mentioned incidentally by ancient authors (cf. Pliny, Hist. nat., IV, 23; Strabo, X, 5, 13), but its fame is due to the fact that it received for some years St. John the Evangelist (v.), who there (Apoc. 1, 9) had the revelations described in the Apocalypse. …
1:10
… and at the time of the composition of the Acts of the Apostles (ca. 63), Christian liturgical assemblies were held on Sunday (I Cor. 16, 2; Acts 20, 7) and that this practice was constant and universal at the end of the 1st and during the 2nd century (Apoc. 1, 10; Doctrina duodecim Apostolorum, ch. 14; Barnabae Epist., ch. 15; St. Ignatius of Antioch, Ad Magn., ch. 9; St. Justin, Apol., I, 67; PG 6, 429; St. Dionysius of Corinth [d. 180], in …
1:11
… passion (Mt. 26, 53; Lk. 22, 43), in his triumph of the resurrection and ascension (Mk. 16, 5; Lk. 24, 23; Jn. 20, 12; Acts 1, 10), in the future judgment (Mt. 13, 39, 41, 49; 16, 27; 24, 31; 25, 31; Mk. 8, 38), in the definitive triumph of heavenly glory (Rev. 1, 11; 8, 2 ff.). - 2) The a. are subject to the Son. In the Epistles, especially in those of Paul, against the danger of certain gnostic-Judaic tendencies that exaggerated the importance …
St. John often declares that he must write the Apocalypse by order of God (Apoc. 1:11, 19; 2:1, 8, 12, 18; 3:1, 7, 14; 19:9) and calls his book a "prophecy," to which nothing must be added or taken away, by divine disposition (ibid. 22:9, 10, 18-19). In I Tim. 5:18 it seems …
… Perhaps for this reason Ephesus is named in first place among the seven Churches (Rev. 1, 11), while P. comes third, after Smyrna.
PERGAMUM. - In the New Testament, P. is mentioned in Rev. 1:11 and 2:12 (Πέργαμος) as the seat of a flourishing Christian community, which had long since (ibid. 2:13) given Christ the testimony of martyrdom. …
1:12
… and later by Origen, as an archangel (J. Barbel, pp. 236-40); cf. Epistola Apostolorum, chaps. 13-14. In the Apocalypse of Abraham, 11, Jaoel, the angel "of the manifestation" (= of the Presence) is described in a manner similar to the "Son of Man" of Apoc. 1:12-16; he has power even over the "four living creatures" of the divine throne (cf. Ez. 1:5-26). Unique still, and with messianic overtones, is Metatron, the principal theme of III Enoch …
1:18
"descends" or "plunges" (Is. 14:9-15; 57:9; Ez. 31:15-17; 32:21; Am. 9:2; Ps. 85:13; 138:8; Prov. 15:24). The deep f. is a synonym of "death" that sweeps away (Job 24:19; Ecclus. 14:12; 51:2-9; cf. Apoc. 1:18 and 20:13-14), and "to descend into it" is equivalent to "to die" (Job 14:13; 17:13, 16); and it is a synonym of "sepulcher," "pit," "darkness," "dust" of the sepulcher. …
1:19
John, Apostle, Evangelist, Saint
Historically certain tradition attests five facts concerning G.: he was the youngest of the Apostles; he had the prerogative of virginity; later he dwelt at Ephesus where, after the exile he suffered on the island of Patmos (Apoc. 1:19), under Trajan in extreme old age he died a natural death. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.