Directions what to write to the angels or bishops of Ephesus, Smyrna, Pergamus and Thyatira.
He is commaunded to vvrite diuers things to the churches of Ephesiu, Smyrna, Pergamus, and Thyatira: praising them that had not admitted the doctrine of the Heretikes called Nicola•ta, 22 and calling others by threates vnto penance: 26 and promising revvard to him that manfully ouercommeth.
1Unto the angel of the church of Ephesus write: These things saith he who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks:All'Angelo della Chiesa Efesina scrivi: dice così quegli, che tiene nella sua destra le sette stelle, e cammina in mezzo a' sette candellieri d'oro:AND to the Angel of the Church of Ephesus vvrite, Thus saith he vvhich holdeth the seuen starres in his right hand, vvhich vvalketh in the middes of the seuen candlestickes of gold,Angelo Ephesi ecclesiæ scribe: Hæc dicit, qui tenet septem stellas in dextera sua, qui ambulat in medio septem candelabrorum aureorum: 2I know thy works and thy labour and thy patience and how thou canst not bear them that are evil. And thou hast tried them who say they are apostles and are not: and hast found them liars:So le opere tue, e le tue fatiche, e la tua pazienza, e come non puoi sopportare i cattivi: ed hai messo alla prova coloro, che dicon di essere Apostoli, e nol sono: e gli hai trovati bugiardi:I knovv thy vvorkes and labour, and thy patience: and that thou canst not beare euil men, and hast tried them which say them selues to be Apostles, and are not, and hast found them liars:Scio opera tua, et laborem, et patientiam tuam, et quia non potes sustinere malos: et tentasti eos, qui se dicunt apostolos esse, et non sunt: et invenisti eos mendaces: 3And thou hast patience and hast endured for my name and hast not fainted.E se' paziente, ed hai patito pel nome mio, e non cedesti.and thou hast patience, and hast borne for my name, and hast not fainted.et patientiam habes, et sustinuisti propter nomen meum, et non defecisti. 4But I have somewhat against thee, because thou hast left thy first charity.Ma ho contro di te, che hai abbandonata la primiera tua carità.But I haue against thee a fevv thinges, bicause thou hast left thy first charitie.Sed habeo adversum te, quod caritatem tuam primam reliquisti. 5Be mindful therefore from whence thou art fallen: and do penance and do the first works. Or else I come to thee and will move thy candlestick out of its place, except thou do penance.Ricordati pertanto, donde tu sii caduto; e fa' penitenza, e opera come prima. Altrimenti vengo a te, e tonò dal suo posto il tuo candeliere, se non farai penitenza.Be mindeful therfore from vvhence thou art fallen: and doe penance, and doe the first vvorkes. But if not: I come to thee, and vvil moue thy candlesticke out of his place, vnlesse thou doe penance.Memor esto itaque unde excideris: et age pœnitentiam, et prima opera fac: sin autem, venio tibi, et movebo candelabrum tuum de loco suo, nisi pœnitentiam egeris.
6But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate.Hai però questo di buono, che hai in odio le azioni de' Nicolaiti, le quali io pure ho in odio.but this thou hast, because thou hatest the factes of the Nicolaïtes, vvhich I also hate.Sed hoc habes, quia odisti facta Nicolaitarum, quæ et ego odi. 7He that hath an ear let him hear what the Spirit saith to the churches: To him that overcometh I will give to eat of the tree of life which is in the paradise of my God.Chi ha orecchio, oda quel, che lo Spirito dica alle Chiese: al vincente darò a mangiare dell'albero della vita, che è in mezzo al paradiso del mio Dio.He that hath an eare, let him heare vvhat the Spirit saith to the Churches, To him that ouercommeth, I vvil giue to eate of the tree of life, vvhich is in the Paradise of my God.Qui habet aurem, audiat quid Spiritus dicat ecclesiis: Vincenti dabo edere de ligno vitæ, quod est in paradiso Dei mei. 8And to the angel of the church of Smyrna write: These things saith the First and the Last, who was dead and is alive:Ed all'Angelo della Chiesa di Smirne scrivi: così dice colui, che è il primo, e l'ultimo, che fu morto, e vive:And to the Angel of the Church of Smyrna vvrite, Thus saith the first and the last, vvho vvas dead, and liueth,Et angelo Smyrnæ ecclesiæ scribe: Hæc dicit primus, et novissimus, qui fuit mortuus, et vivit: 9I know thy tribulation and thy poverty: but thou art rich. And thou art blasphemed by them that say they are Jews and are not, but are the synagogue of Satan.So la tua tribolazione, e la tua povertà, ma sei ricco: e se' bestemmiato da quelli, che si dicon Giudei, e noi sono, ma sono la sinagoga di satana.I knovv thy tribulation and thy pouertie, but thou art riche: and thou art blasphemed of them that say them selues to be Ievves and are not, but are the synagogue of Satan.Scio tribulationem tuam, et paupertatem tuam, sed dives es: et blasphemaris ab his, qui se dicunt Judæos esse, et non sunt, sed sunt synagoga Satanæ. 10Fear none of those things which thou shalt suffer. Behold, the devil will cast some of you into prison, that you may be tried: and you shall have tribulation ten days. Be thou faithful unto death: and I will give thee the crown of life.Non ti spaventare d'alcuna delle cose, che sei per patire. Ecco, che il diavolo è per cacciare in prigione alcuni di voi, perché siate provati: e sarete tribolati per dieci giorni. Sii fedele sino alla morte, e darotti la corona di vita.Feare none of these thinges vvhich thou shalt suffer. Behold the Deuil vvil send some of you into prison that you may be tried: and you shal haue tribulation ten daies. Be thou faithful vntil death: and I vvil giue thee the crovvne of life.Nihil horum timeas quæ passurus es. Ecce missurus est diabolus aliquos ex vobis in carcerem ut tentemini: et habebitis tribulationem diebus decem. Esto fidelis usque ad mortem, et dabo tibi coronam vitæ.
11He that hath an ear, let him hear what the Spirit saith to the churches: He that shall overcome shall not be hurt by the second death.Chi ha orecchio, ascolti quel, che lo Spirito dica alle Chiese: cui sarà vincitore, non sarà offeso dalla morte seconda.He that hath an eare, let him heare vvhat the Spirit saith to the Churches, He that shal ouercome, shal not be hurt of the second death.Qui habet aurem, audiat quid Spiritus dicat ecclesiis: Qui vicerit, non lædetur a morte secunda. 12And to the angel of the church of Pergamus write: These things saith he that hath the sharp two-edged sword:Ed all'Angelo della Chiesa di Pergamo scrivi: così dice colui, che tiene la spada a due tagli:And to the Angel of the Church of Pergamus vvrite, Thus saith he that hath the sharpe tvvo edged svvord,Et angelo Pergami ecclesiæ scribe: Hæc dicit qui habet rhomphæam utraque parte acutam: 13I know where thou dwellest, where the seat of Satan is. And thou holdest fast my name and hast not denied my faith. Even in those days when Antipas was my faithful witness, who was slain among you, where Satan dwelleth.So, in qual luogo tu abiti, dove satana ha il trono: e ritieni il mio nome, e non hai negata la fede mia. Anche in que' cinque giorni, quando Antipa martire mio fedele fu ucciso tra di voi, dove abita satana.I knovv vvhere thou dvvellest, vvhere the seate of Satan is: and thou holdest my name, and hast not denied my faith. And in those daies Antipas my faithful vvitnesse, vvho vvas slaine among you, vvhere Satan dvvelleth.Scio ubi habitas, ubi sedes est Satanæ: et tenes nomen meum, et non negasti fidem meam. Et in diebus illis Antipas testis meus fidelis, qui occisus est apud vos ubi Satanas habitat. 14But I have against thee a few things: because thou hast there them that hold the doctrine of Balaam who taught Balac to cast a stumblingblock before the children of Israel, to eat and to commit fornication.Ma ho contro di te alcune poche cose: attesoché hai costì, chi tiene la dottrina di Balaam, il quale ingegnava a Balac a mettere scandalo davanti a' figliuoli d'Israele, perché mangiassero, e fornicassero:But I haue against thee a fevv thinges: because thou hast there, them that hold the doctrine of Balaam, vvho taught Balac to cast a scandal before the children of Israel, to eate and commit fornication:Sed habeo aversus te pauca: quia habes illic tenentes doctrinam Balaam, qui docebat Balac mittere scandalum coram filiis Israël, edere, et fornicari:
15So hast thou also them that hold the doctrine of the Nicolaites.Così hai anche tu di quelli, che tengono la dottrina de' Nicolaiti.so hast thou also them that hold the doctrine of the Nicolaïtes.ita habes et tu tenentes doctrinam Nicolaitarum. 16In like manner do penance. If not, I will come to thee quickly and will fight against them with the sword of my mouth.Fa' parimente penitenza: altrimenti verrò tosto a te, e combatterò con essi colla spada della mia bocca.In like maner doe penance. if not: I vvil come to thee quickly, and vvil fight against them vvith the svvord of my mouth.Similiter pœnitentiam age: si quominus veniam tibi cito, et pugnabo cum illis in gladio oris mei. 17He that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh I will give the hidden manna and will give him a white counter: and in the counter, a new name written, which no man knoweth but he that receiveth it.Chi ha orecchio, oda quel, che dica lo Spirito alle Chiese: a chi sarà vincitore, darò la manna nascosta, e darogli un sassolino bianco: e nel sassolino scritto un nome nuovo non saputo da nissuno, fuorché da chi lo riceve.He that hath an eare, let him heare vvhat the Spirit saith to the Churches, To him that ouercōmeth I vvil giue the hidden manna, and vvil giue him a vvhite counter: and in the counter, a nevv name Written, vvhich no man knovveth, but he that receiueth it.Qui habet aurem, audiat quid Spiritus dicat ecclesiis: Vincenti dabo manna absconditum, et dabo illi calculum candidum: et in calculo nomen novum scriptum, quod nemo scit, nisi qui accipit. 18And to the angel of the church of Thyatira write: These things saith the Son of God, who hath his eyes like to a flame of fire and his feet like to fine brass.Ed all'Angelo della Chiesa di Tiatira scrivi: così dice il Figliuolo di Dio, che ha gli occhi come fuoco fiammante, e i piedi del quale sono simili all'oricalco:And to the Angel of the Church of Thyatíra vvrite, Thus saith the Sonne of God, vvhich hath eies as a flame of fire, and his feete like to latten.Et angelo Thyatiræ ecclesiæ scribe: Hæc dicit Filius Dei, qui habet oculos tamquam flammam ignis, et pedes ejus similes auricalco: 19I know thy works and thy faith and thy charity and thy ministry and thy patience and thy last works, which are more than the former.So le opere tue, e la fede, e la carità, e i servigi, e la pazienza, e le ultime opere tue in maggior numero, che le prime.I knovv thy vvorkes, and faith, and thy charitie, and ministerie, and thy patience and thy last vvorkes moe then the former.Novi opera tua, et fidem, et caritatem tuam, et ministerium, et patientiam tuam, et opera tua novissima plura prioribus.
20But I have against thee a few things: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach and to seduce my servants, to commit fornication and to eat of things sacrificed to idols.Ma ho contro di te poche cose: attesoché permetti alla donna Jazabele, che dice d'essere profetessa, d'insegnare, e sedurre i miei servi, perché cadano in fornicazione, e mangino cose immolate agli idoli.But I haue against thee a fevv thinges: because thou permittest the vvoman Iezabel, vvho calleth her self a prophetesse, to teache, and to seduce my seruantes, to fornicate, and to eate of thinges sacrificed to idols.Sed habeo adversus te pauca: quia permittis mulierem Jezabel, quæ se dicit propheten, docere, et seducere servos meos, fornicari, et manducare de idolothytis. 21And I gave her a time that she might do penance: and she will not repent of her fornication.E ho dato a lei tempo di far penitenza: e non vuoi far penitenza della sua fornicazione.And I gaue her a time that she might do penance: and she vvil not repent from her fornication.Et dedi illi tempus ut pœnitentiam ageret: et non vult pœnitere a fornicatione sua. 22Behold, I will cast her into a bed: and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds,Ecco, che io la stenderò in un letto: e quelli, che fanno con essa adulterio, saranno in grandissima tribolazione, se non faran penitenza dell'opere loro:Behold I vvil cast her into a bedde: and they that commit aduoutrie vvith her, shal be in very great tribulation, vnlesse they do penance from their vvorkes:Ecce mittam eam in lectum: et qui mœchantur cum ea, in tribulatione maxima erunt, nisi pœnitentiam ab operibus suis egerint. 23And I will kill her children with death: and all the churches shall know that I am he that searcheth the reins and hearts. And I will give to every one of you according to your works. But to you I say,Ed i figliuoli di lei ucciderò colla morte, e le Chiese tutte sapranno, che io sono scrutatore degli affetti del cuore: e darò a ciascheduno di voi secondo le sue azioni. Ed a voi io dico,and her children I vvil kil vnto death, and al the Churches shal knovv that I am he that searcheth the reines and hartes, and I vvil giue to euery one of you according to his vvorkes.Et filios ejus interficiam in morte, et scient omnes ecclesiæ, quia ego sum scrutans renes, et corda: et dabo unicuique vestrum secundum opera sua. Vobis autem dico, 24And to the rest who are at Thyatira: Whosoever have not this doctrine and who have not known the depths of Satan, as they say: I will not put upon you any other burthen.E a tutti gli altri, che siete in Tiatira: quanti sono alieni da tal dottrina, e non hanno approvate le profondità, come le chiaman, di satana, non porrò sopra di voi altro peso:But I say to you the rest vvhich are at Thyatira, vvhosoeuer haue not this doctrine, vvhich haue not knowen the depth' of Satan, as they say, I vvil not cast vpon you an other vveight.et ceteris qui Thyatiræ estis: quicumque non habent doctrinam hanc, et qui non cognoverunt altitudines Satanæ, quemadmodum dicunt, non mittam super vos aliud pondus:
25Yet that which you have, hold fast till I come.Ritenete però quello, che avete, sino a tanto ch'io venga.Yet that vvhich you haue, hold til I come.tamen id quod habetis, tenete donec veniam. 26And he that shall overcome and keep my works unto the end, I will give him power over the nations.E chi sarà vincitore, e praticherà sino alla fine l'opere mie, darogli podestà sopra le nazioni,And he that shal ouercome and keepe my vvorkes vnto the end: I vvil giue him povver ouer the nations,Et qui vicerit, et custodierit usque in finem opera mea, dabo illi potestatem super gentes, 27And he shall rule them with a rod of iron: and as the vessel of a potter they shall be broken:E governeralle con verga di ferro, e saranno stritolate come vasi di terra,and he shal rule them vvith a rod of yron, and as the vessel of a potter shal they be broken,et reget eas in virga ferrea, et tamquam vas figuli confringentur, 28As I also have received of my Father. And I will give him the morning star.Come anch'io ottenni dal Padre mio: e darò a lui la stella del mattino,as I also haue receiued of my father: and I vvil giue him the morning starre.sicut et ego accepi a Patre meo: et dabo illi stellam matutinam. 29He that hath an ear, let him hear what the Spirit saith to the churches.Chi ha orecchio, oda quello, che lo Spirito dica alle Chiese.He that hath an eare, let him heare vvhat the Spirit saith to the Churches.Qui habet aurem, audiat quid Spiritus dicat ecclesiis.
2:1
Witham
To the Angel of the church of Ephesus. The great St. Timothy, who was bishop of Ephesus, died a glorious martyr about this time. But as for the admonitions and reprehensions given in these letters, we must take notice, that they are given to the faithful of each church, and not only to the bishops, as it appears by the words so often repeated. (Witham)
Bossuet
Angel. This could have been no other than St. Timothy, who was then bishop of Ephesus. We must not suppose the faults, which are reproved by St. John, to belong individually to St. Timothy, but to some members of the Church. (Bossuet, and others)
These things, saith he, who holdeth, etc. That is, Christ, or the Angel who represented Christ, as appeareth by his titles repeated out of the last chapter.
And hast not failed, or fainted, in opposing the teachers of false doctrine.
Thou has left thy first charity, or first fervour, a common, yet a very dangerous disposition, and especially in a bishop, charged with the care of those under him.
Witham
Do penance....practise the first works, return to thy first fervour, or I will remove thy candlestick out of its place. The church of Ephesus is threatened, as in danger to lose its faith, which faith should be transplanted and received in other places. It is what God has divers times permitted, that churches flourishing in the profession of the true Christian faith should be perverted by infidelity and heresy, while the faith hath been planted in other kingdoms of the world. I need not bring instances, where candlesticks have been removed out of their places. (Witham)
The Nicolaites were an infamous sect, who disturbed the rising Church by the superstitions and all the impurities of paganism. See St. Augustine, de haeresib.
Witham
To him, to every one that overcometh, I will give to eat of the tree of life, (that is, eternal happiness, differently expressed in these letters) which is in the paradise of my God. It is spoke in the person of Christ, as man. (Witham)
2:8
Witham
To the Angel of the church of Smyrna. To St. Polycarp, or some bishop there before him. No reprehension is given to this bishop, or to his church, but a commendation for suffering in poverty and tribulation, when they were rich in grace. (Witham)
Poverty. He was poor in temporal things, but rich in grace and merits.
Thou art blasphemed by those false teachers, who call themselves Jews and Israelites, and the chosen people of God, waiting for the coming of the Messias, but are not to be looked upon as such; having refused to own their true Messias, Jesus Christ, they are the Synagogue of Satan, the greatest enemies of the true faith.
Witham
You shall have tribulation ten days, which several here understand for a long time, others for a short time, ten times being used in both senses. (Witham)
Ven. Bede
The first death is that of the body, the second of the soul. (Ven. Bede)
2:12
To the Angel of the Church of Pergamus. This Church is exhorted to do penance, and reprehended, as the seat or throne of Satan. It is only said, that the bishop lives where this satanical seat is, that he had not denied the faith, even under the persecution, when St. Antipas suffered martyrdom, of whom see Tillemont in the persecution under Domitian, tom. ii, p. 119, and note 523; and Bollandus, April 11th; though the acts themselves be not of great authority.
Thou hast them that hold the doctrine of the Nicolaites, which is compared to that of Balaam, who taught Balac to cast a scandal before the children of Israel, by which they were seduced by the women of the Moabites, and fell into the sin of fornication and idolatry. (Numbers xxiv. and 31:16.)
To him that overcometh, I will give the hidden manna; a happiness in heaven, which the eye hath not seen, etc.
Witham
And a white[Ver. 17. Calculum candidum, psephon leuken. See (Acts 26:10.)] stone, with a new name written, as a mark of the happiness promised to all those who shall conquer. An allusion to the custom of giving a white stone to those that were tried and acquitted, and also to persons promoted to a dignity; and a black stone to such as were found guilty. See Acts 26:10. (Witham)
Calmet
This new name is the eternal recompense, unknown and despised by worldlings, but esteemed by the faithful, who know the excellence of the rewards promised by God. (Calmet)
2:18
To the Angel of the church of Thyatira. Here is first a commendation of their constancy in the faith, in good works, charity, patience, and ministry, which chiefly regards their bishop, whoever he was at that time. The heretics, called Alogians, who rejected the Apocalypse, (chiefly because of the clear proofs of the divinity of the Word, or Son of God) pretended that there was not church at Thyatira, when St. John is supposed to have written his Apocalypse. They have no proof of this. This same church was afterwards perverted by the Montanists. See St. Epiphanius, haer. li. p. 455. Here follows a reprehension that they permitted the woman, (here called by the name of Jezabel,[Ver. 20. Mulierem Jezabel, ten gunaika Iezabel. Dr. Wells, in his amendments to the Protestant translation, has put thy wife, and in the Greek gunaika sou, which he says is found in the Alexandrian and several other manuscripts. But neither the Oxford edition of 1675, nor that at Amsterdam of 1711, take notice of this reading in any one manuscript. As for that one manuscript of Alexandria, I guess by Walton's Polyglot, that it cannot well be read in that place. And though it is likely that the author of the Syriac version may have found that reading, yet there is nothing for it in the Arabic or Ethiopic, nor in the vulgar Latin, which, as Dr. Wells himself takes notice on 1 John 5:7. is more ancient than any other version or Greek manuscripts. And though we find uxorem tuam in St. Cyprian ad Antonianum, edit. Rig. p. 72, and in the edition of Dr. Fell, published in Amsterdam, in the year 1701, p. 248, where he says in the note mark a, cui interpretationi favent illa Graeca exemplaria, quae legunt, gunaika sou, but he did not think fit to tell us where any such manuscripts were to be found, nor have I heard that they have been seen by any one. It is certain St. Epiphanius did not find sou, nor think this the true reading, when in the heresy of the Alogians, by Jezabel, he understands Maximilla, Priscilla, or Quintilla, in Marcion's time.] as was called the wife of Achaz, who persecuted the true prophets, and protected the false ones, 3 Kings xviii.) to seduce the servants of God, to commit fornication, and eat of things offered to idols. There is no probability that this Jezabel was wife to the bishop of that church. Had this been true, the bishop would have deserved a reprehension much more severe than is here given him. Alcazar thinks that by this woman was meant some heretical sect, or the corrupt synagogue of the Jews; but interpreters commonly understand some powerful woman thereabout among the infamous Nicolaites, who by her authority and artifices, brought many to embrace that sect.
I give her time to do penance; and she will not, or would not repent. It is Christ who speaks as God, for who but God gives sinners time to repent?
Behold, I will cast her into a bed, etc. Some understand a bed of sickness, others of corporal death, others eternal torments in hell, where she, and they that sin with her, shall be in very great tribulation, unless first they do penance.
All the churches shall know that I am he, who searcheth the reins and hearts, which God alone can do. See (Psalm 7:10.; Jeremias 17:10.; etc.) It is God also who will give to every one ... according to his works. See (Psalm 61:13.; Proverbs 24:12.; Romans 2:6.; and in divers other places.)
Witham
I will not put upon you any other weight, etc. That is, not the insupportable burden of the Jewish ceremonies, to which teachers of false doctrines would have you subject. (Witham)
Calmet
Whoever does not give in to this new doctrine of the Nicolaites and Gnostics, and does not approve the deep and abstruse doctrines of Satan, which they teach, shall have no new weight or punishment. Let them keep the doctrine once delivered. (Calmet)
Yet in the faith which you have already learnt, remain steadfast, till I come.
Challoner
To them who shall overcome, etc. I will give power over or above all nations. This shews that the saints, who are with Christ our Lord in heaven, receive power from him to preside over nations, and provinces, as patrons; and shall come with him at the end of the world to execute his will against those who have not kept his commandments. (Challoner)
End. This alludes to the day of judgment, when the faithful shall sit on thrones with Christ. And he shall inherit the morning star of perpetual bliss, that shall never set.
They shall triumph over all the wicked world, and under me shall rule them, as it were, with a rod of iron, being so much exalted above them.
Witham
As the vessel of a potter, shall all their present greatness be broken. To every such faithful servant, I will give the morning star, another expression to signify eternal light, or eternal happiness. (Witham)
2:26
Power over the nations.... This shews, that the saints, who are with Christ our Lord in heaven, receive power from him to preside over nations and provinces, as patrons; and shall come with him at the end of the world to execute his will against those who have not kept his commandments.
2:1
1. Holdeth the seuen.] Christs care of his Church. Much to be obserued, that Christ hath such care ouer the Church and the Bishops thereof, that he is said here to beare them vp in his right hand, and to vvalke in the middes of them: no doubt to vphold and preserue them and to guide them in al truth.
That vvhich before he vvilled him to vvrite to the church, he now vvilleth to be vvritten to the Angels or Bishops of the same onely. vvhere vve see, it is al one, to the Church, and to the head or gouernour therof.
2:2
2. Thy vvorkes, labour, patience &c.] Things required in a Bishop. first, good vvorkes, and great patience in tribulation. Special vertues required in a Bishop. next, zeale and sharpe discipline tovvard offenders is here cōmended in them. thirdly, vvisedom & diligence in trial of false Apostles and preachers comming in sheepeskinnes: vvhere is signified the vvatchful prouidence that ought to be in them, that Heretikes enter not into their flockes.
2:4
By this vve see is plainely refuted that vvhich some Heretikes hold, that a man once in grace or charitie can neuer fall from it.
2:5
5. Vvil moue.] Sinne is the cause that God taketh the Cath. faith from coū tries. Note that the cause vvhy God taketh the truth from certaine countries, and remoueth their Bishops or Churches into captiuitie or desolation, is the sinne of the Prelates and people. And that is the cause (no doubt) that Christ hath taken avvay our golden candlesticke, that is, our Church in England. God graunt vs to remember our fall, to doe penance and the former vvorkes of charitie vvhich our first Bishops and Church vvere notable and renovvmed for.
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6. Because thou hatest.] Zeale against Heretikes. Vve see here that of al things, Christian people (specially Bishops) should haue great zeale against Heretikes and hate them, that is, their vvicked doctrine and conditions, euen as God hateth them. for vvhich onely zeale, our Lord saith here that he beareth vvith some Churches and Prelates, and saueth them from perishing.
6. Of the Nicolaites.] Nicolaites the first Heretikes so called, as a paterne of Arians, Lutherans, and the like peculiar callings. Heretikes haue their callings of certaine persons, as is noted at large Act. 11, 26. These had their name of Nicolas, one of the 7 first Deacons that vvere chosen Act. 6. Vvho is thought to haue taught communitie of vvomen or vviues, and that it vvas lavvful to eate of meates offered to idols. Vvhich later point is such a thing, as if one should hold it lavvful to receiue the bread or vvine of the nevv Communion, vvhich is a kinde of Idolothytae, that is, idolatrous meates. for though such creatures be good by creation, yet they be made execrable by profane blessings of Heretikes or Idolaters. And concerning the name of Nicolaites giuen here by our Lord him self to those Heretikes, it is a very paterne and marke vnto the faithful for euer, vvhat kinde of men they should be, Balaam ouercomming Gods people by persuasion of lecherie and bellicheere, vvas a type of Heretikes. that should be called after the like sort, Arians, Macedonians, Nestorians, Lutherans, Zuinglians, &c. See S. Hierom cont. Lucifer, in fine.
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Concordance Apoc. 1, 17.
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This Church representeth the state of them that are spoiled of their goodes, emprisoned, & manifoldly afflicted for the catholike faith.
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The singular revvard of Martyrdom.
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The death of the body is the first death: the death of the soule, the secōd, vvhich Martyrs are surest to escape of al men.
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The special residence of Satan is vvhere the faithful are persecuted for Christes truth. vvhere not to deny the Cath. faith for feare, is much here commended.
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14. To cast a scandal.] li. 4. Antiq. c. 6. Iosephus vvriteth that vvhen Balaam could not curse Gods people, nor othervvise anoy them, he taught Balaca vvay hovv to ouerthrovv them: to vvit. by presenting vnto them their Heathen vvomen very beautiful, and delicate dishes of meate offered to Bel-phego•: that so being tempted they might fall to heathenish maners and displease God. 2. Pet. 2, 15. Iuda v. 11. To vvhich craftie counsel of Balaam the Apostle resembleth Heretikes fraude, vvho by offering of libertie of meate, vvomen, Church goodes, breache of vovves, and such other licentious allurements, cause many moe to fall, then by their preaching.
Concordance Nu. 24, 14. 25, 2.
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〈Greek〉 calcul• ̄.
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None of these are any thing vvorth vvithout the other.
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20. The vvoman Iezabel.] He vvarneth Bishops to be zelous and stout against false Prophets and Heretikes of vvhat sort soeuer, Zeale against Heretikes. by alluding couertly to the example of holy Elias that in zeale killed 450 false prophets of Iezabel, 3 Reg. 18. and spared not Achab nor Iezabel them selues, but told them to their faces that they troubled Israel, that is, the faithful people of God. And vvhether there vvere any such great vvoman then, Achab and Iezabel. a furtherer and promotour of the Nicolaites, vvhom the Prophete should here meane, it is hard to say.
Concordance 3 Reg. 18.
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21. She vvil not repent.] See free vvil here most plainely, and that God is not the proper cause of obduration or impenitence, Free vvil. God is not author of euil. but man him self onely. Our Lord giueth sinners so long life, specially to expect their amendment: but Iezabel (to vvhom the Apostle here alludeth) vvould neuer repent.
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22. They that cōmit aduoutrie vvith her.] They that communicate vvith Heretikes, shal be dāned vvith them. Such as communicate vvith Heretikes, shal be damned (alas) vvith them, for, not onely such as vvere in their hartes, of Iezabels religion, or invvardly beleeued in Baal, but such as externally for feare vvorshipped him (vvhich the Scriptures call, bovving of their knees to Baal) are culpable. 3 Reg. 19. v. 18. Ro. 11. as novv many bovv their knees to the Communion, that bovv not their hartes.
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Concordance 1 Reg. 16.
Vvho 〈◊〉 nor here that good vvorkes deserue al utiō, as il workes damnation: and that it is not faith alone that God revvardeth but that faith vvhich vvorketh by charitie?
Concordance Ps. 7, 10.
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Concordance Ier. 11, 20.
depthes.
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26. I vvil giue him povver.] Obserue that not onely Angels haue povver and regiment ouer Countries vnder God, Saincts also are Patrones, not only Angels. but novv for the honour of Christ humane nature, and for his ministerie in the vvorld, the Saincts deceased also, being in heauen, haue gouernement ouer men and Prouinces, and therfore haue to doe vvith our affaires in the vvorld. Vvhich is against the Heretikes of these daies, that to take avvay our praiers to Saincts, vvould spoile them of many soueraine dignities, vvherein the Scriptures make them equal vvith Angels.
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Concordance Ps. 2, 9.
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This great priuilege of Sa•cts riseth of the povver and preeminence of Christ, vvhich his father gaue him according to his humanitie and therfore to deny it to Saincts, is to deny it to Christ him self.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.9
… Must you always be in trouble and dwell in tents, while those who vex you rejoice exceedingly? And to the presiding Angels, for I believe, as John teaches me in his Revelation, that each Church has its guardian,
St Augustine of Hippo † AD 430 Letters of St. Augustin 43.22
… I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast tolerated them, and hast not fainted.”
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St Jerome † AD 420 Against Jovinianus 2.3
… For who is not glad to hear them say: “Let us eat and drink, and reign for ever”? The wise and prudent they call corrupt, but pay more attention to the honey-tongued. John the apostle, or rather the Saviour in the person of John, writes thus to the angel of the Church of Ephesus:
St Augustine of Hippo † AD 430 The Enchiridion 92
… When, however, the unhappy are not permitted to die, then, if I may so speak, death itself dies not; and where pain without intermission afflicts the soul, and never comes to an end, corruption itself is not completed. This is called in Holy Scripture “the second death.”
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Tertullian † AD 220 On Repentance 8
This if you doubt, unravel the meaning of “what the Spirit saith to the churches.” He imputes to the Ephesians “forsaken love;”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
24. As we have made mention of that distinguished saint, let us show also from his Apocalypse that repentance unaccompanied by baptism ought to be allowed valid in the case of heretics. It is imputed (
St Augustine of Hippo † AD 430 Letters of St. Augustin 43.22
… “Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.”
Ecumenical Councils The Canons of the 318 Holy Fathers Assembled in the City of Nice, in Bithynia 12
… They had been “called by grace” to an act of self-sacrifice (the phrase is one which St. Augustine might have used); and had shown “their eagerness at the outset” (“primum suum ardorem,” Dionysius; Philo and Evarestus more laxly, “primordia bona;” compare τὴν ἀγάπην σου τὴν πρώτην ,
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St Irenaeus of Lyons † AD 202 Against Heresies 4.4.1
1. Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been “the city of the great King,” it would not have been deserted.
Tertullian † AD 220 On the Apparel of Women 1.2
… But these questions admit of no calculation. Women who possessed angels (as husbands) could desire nothing more; they had, forsooth, made a grand match! Assuredly they who, of course, did sometimes think whence they had fallen,
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 13
… that your wholesome counsel was not wanting to our brethren, that, laying aside all rash haste, they should manifest a religious patience to God, so that when by His mercy we come together, we may debate upon all kinds of things, according to the discipline of the Church, especially since it is written, “Remember from whence thou hast fallen, and repent.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 27.1
… deceiving certain brethren also from among our people, whose benefit we desire with all humility to consult, and whose salvation we take care for, not with affected adulation, but with sincere faith, that they may supplicate the Lord with true penitence and groaning and sorrow, since it is written, “Remember from whence thou art fallen, and repent.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.22
22. But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, “Remember whence thou art fallen, and repent, and do the first works,”
St Cyprian of Carthage † AD 258 On the Lapsed 16
… nor long and full penitence deprecate the Lord so grievously offended, although it is written, “Remember from whence thou art fallen, and repent.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… If even He was numbered among the transgressors for you and your sin, do you become law-abiding for His sake. Worship Him Who was hanged for you, even if you yourself are hanging; make some gain even from your wickedness; purchase salvation by your death; enter with Jesus into Paradise, so that you may learn from what you have fallen.
St Jerome † AD 420 The Letters of St. Jerome 14.9
… Paul and Peter now reign with Christ, and it is not easy to take the place of the one or to hold the office of the other. There may come an angel to rend the veil of your temple, and to remove your candlestick out of its place.
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 13
… who has once more made heathens of many most wretched brethren of ours, terrified by his false oppositions, by saying that the repentance of the lapsed is vain, and cannot avail them for salvation, although the Scripture cries aloud and says, “Remember whence thou hast fallen, and repent, or else I will come to thee except thou repent.”
Pseudo-Cyprian Exhortation to Repentance 1
Also in the Apocalypse: “Remember whence thou hast fallen, and repent; but if not, I will come to thee quickly, and remove thy candlestick out of its place.”
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St Irenaeus of Lyons † AD 202 Against Heresies 1.26.3
… The character of these men is very plainly pointed out in the Apocalypse of John, [when they are represented] as teaching that it is a matter of indifference to practise adultery, and to eat things sacrificed to idols. Wherefore the Word has also spoken of them thus: “But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.”
Tertullian † AD 220 Appendix: Against All Heresies 1
… alike and foul, which we blush to recount, and at once pass them by. Enough it is for us that this heresy of the Nicolaitans has been condemned by the Apocalypse of the Lord with the weightiest authority attaching to a sentence, in saying “Because this thou holdest, thou hatest the doctrine of the Nicolaitans, which I too hate.”
St Hippolytus † AD 235 The Refutation of All Heresies 7.24
… (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.29.1
1. At this time the so-called sect of the Nicolaitans made its appearance and lasted for a very short time. Mention is made of it in the Apocalypse of John.
St Jerome † AD 420 The Letters of St. Jerome 14.9
9. Not all bishops are bishops indeed. You consider Peter; mark Judas as well. You notice Stephen; look also on Nicolas, sentenced in the Apocalypse by the Lord’s own lips,
St Jerome † AD 420 The Letters of St. Jerome 147.4
… Remember by what a bishop you were ordained. The holy man was mistaken in his choice; but this he might well be. For even God repented that he had anointed Saul to be king. Even among the twelve apostles Judas was found a traitor. And Nicolas of Antioch—a deacon like yourself —disseminated the Nicolaitan heresy and all manner of uncleanness.
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.10
16. But it will be urged that the bad outside are worse than those within. It is indeed a weighty question, whether Nicolaus, being already severed from the Church,
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Tertullian † AD 220 On Repentance 8
This if you doubt, unravel the meaning of “what the Spirit saith to the churches.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.17
… for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes.” Also in the same place: “He who shall overcome I will give him to eat of the tree of life, which is in the paradise of my God.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 3.3
… And how shall he be admitted to be “the tree of life” who was cast out for his transgression,
Constantine the Great † AD 337 The Oration of Constantine 14
… for from such endeavors, it is said, a victory accrues to us more valuable than many blessings.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.25
… All these are a training from God for us, and a healing for our weakness, restoring the old Adam to the place whence he fell, and conducting us to the tree of life,
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St Jerome † AD 420 The Letters of St. Jerome 84.3
… The squadrons of the two leaders must drag me in different directions, for I acknowledge both as my masters. If it is expedient to hate any men and to loath any race, I have a strange dislike to those of the circumcision. For up to the present day they persecute our Lord Jesus Christ in the synagogues of Satan.
St Jerome † AD 420 The Letters of St. Jerome 123.12
… And as the accursed Lamech made of the first Eve two separate wives, so also the heretics sever the second into several churches which, according to the apocalypse of John, ought rather to be called synagogues of the devil than congregations of Christ.
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Tertullian † AD 220 The Chaplet, or De Corona 15
Keep for God His own property untainted; He will crown it if He choose. Nay, then, He does even choose. He calls us to it. To him who conquers He says, “I will give a crown of life.”
Tertullian † AD 220 Scorpiace 12
… For indeed the Spirit had sent the injunction to the angel of the church in Smyrna: “Behold, the devil shall cast some of you into prison, that ye may be tried ten days. Be thou faithful unto death, and I will give thee a crown of life.”
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 49
… enter thou into the joy of thy Lord.” Which joy may it be ours to reach, by the grace and kindness of our Lord Jesus Christ, to whom pertain glory, honour, and adoration, with His Father, who is without beginning, and His holy, and good, and quickening Spirit, now and ever, and to the ages of the ages. Amen.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 5.2
… For there remains more than what is yet seen to be accomplished, since it is written “Praise not any man before his death;” and again, “Be thou faithful unto death, and I will give thee a crown of life.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 36
… They have confessed Him. “He that endureth to the end, the same shall be saved,” saith the Lord. They have endured and have carried the uncorrupted and unstained merits of their virtues through, even unto the end. And, again, it is written, “Be thou faithful unto death, and I will give thee a crown of life.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 10
… “And the more they afflicted them, so much the more they became greater, and waxed stronger.” And in the Apocalypse, divine protection is promised to our sufferings. “Fear nothing of these things,” it says, “which thou shalt suffer.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.17
… and God shall wipe away every tear from their eyes.” Also in the same place: “He who shall overcome I will give him to eat of the tree of life, which is in the paradise of my God.” Also in the same place: “Be thou faithful even unto death, and I will give thee a crown of life.”
St Jerome † AD 420 The Letters of St. Jerome 126.0
… For fuller information he refers his questioners to his treatise against Rufinus and also to their bishop Augustin who will, he says, explain the matter to them by word of mouth. Although it hardly appears in this letter Jerome is a decided creationist (see his Comm. on Eccles. xii. 7 ). But, though he vehemently condemns Rufinus (
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.19
19. But it is right for us to be afraid of the second death,
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.1.17
17. “But the whole wrath of the populace, and governor, and soldiers was aroused exceedingly against Sanctus, the deacon from Vienne, and Maturus, a late convert, yet a noble combatant, and against Attalus, a native of Pergamos
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Tertullian † AD 220 Scorpiace 12
… For indeed the Spirit had sent the injunction to the angel of the church in Smyrna: “Behold, the devil shall cast some of you into prison, that ye may be tried ten days. Be thou faithful unto death, and I will give thee a crown of life.” Also to the angel of the church in Pergamus (mention was made) of Antipas,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.32.6
6. He writes as follows: “They came, therefore, and took the lead of every church as witnesses
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St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, XLV 1
“And Balaam the son of Beor they slew with the sword.” For, speaking no longer by the Spirit of God, but setting up another law of fornication contrary to the law of God,
Tertullian † AD 220 The Prescription Against Heretics 33
… By thus making the mother of the elements a goddess, he has it in his power “to be in bondage” to a being which he puts on a par with God. John, however, in the Apocalypse is charged to chastise those “who eat things sacrificed to idols,” and “who commit fornication.”
Tertullian † AD 220 On Repentance 8
This if you doubt, unravel the meaning of “what the Spirit saith to the churches.” He imputes to the Ephesians “forsaken love;” reproaches the Thyatirenes with “fornication,” and “eating of things sacrificed to idols;” accuses the Sardians of “works not full;” censures the Pergamenes for teaching perverse things;
St Ambrose of Milan † AD 397 Concerning Repentance 1.10
… “Thou hast there those that hold the doctrine of Balaam, who taught Balac to put a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrines of the Nicolaitans. Repent likewise, or else I will come to thee quickly.”
St Jerome † AD 420 The Dialogue Against the Luciferians 1
24. As we have made mention of that distinguished saint, let us show also from his Apocalypse that repentance unaccompanied by baptism ought to be allowed valid in the case of heretics. It is imputed ( Rev. ii. 4 ) to the angel of Ephesus that he has forsaken his first love. In the angel of the Church of Pergamum the eating of idol-sacrifices is censured (
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St Jerome † AD 420 The Dialogue Against the Luciferians 1
… It is imputed ( Rev. ii. 4 ) to the angel of Ephesus that he has forsaken his first love. In the angel of the Church of Pergamum the eating of idol-sacrifices is censured ( Rev. ii. 14 ), and the doctrine of the Nicolaitans (
John Cassian † AD 435 The Conferences of John Cassian 18.16
… For although some maintain that this Nicholas was not the same man who was chosen for the work of the ministry by the Apostles,
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St Jerome † AD 420 The Dialogue Against the Luciferians 1
… Is there any indication of his having said, Let them be re-baptized who have been baptized in the faith of the Nicolaitans? or let hands be laid upon those of the people of Pergamum who at that time believed, having held the doctrine of Balaam? Nay, rather, “Repent therefore,”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.10
… so also, when man is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit [brought forth, i.e.,] of his works, and receives another name,
St Ambrose of Milan † AD 397 Concerning Repentance 1.10
… So hast thou also them that hold the doctrines of the Nicolaitans. Repent likewise, or else I will come to thee quickly.” Do you see that the same God Who requires repentance promises forgiveness? And then He says: “He that hath ears let him hear what the Spirit saith to the churches: To him that overcometh will I give to eat of the hidden manna.”
St Jerome † AD 420 The Letters of St. Jerome 69.7
… This is the new stone wherein the new name is written, “which no man knoweth saving he that receiveth it.”
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Tertullian † AD 220 On Modesty 19
… And I gave her bounteously a space of time, that she might enter upon repentance; nor is she willing to enter upon it on the count of fornication. Behold, I will give her into a bed, and her adulterers with herself into greatest pressure, unless they shall have repented of her works.”
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Tertullian † AD 220 On Repentance 8
This if you doubt, unravel the meaning of “what the Spirit saith to the churches.” He imputes to the Ephesians “forsaken love;” reproaches the Thyatirenes with “fornication,” and “eating of things sacrificed to idols;”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.22
… and I gave her a space to repent, and she will not repent of her forni cation. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds;”
St John Chrysostom † AD 407 Homilies on First Corinthians 27
But dost thou love enjoyment? Then, on this very account cease being drunken. For I, too, would have thee enjoy thyself, but with the real enjoyment, that which never fadeth. What then is the real enjoyment, ever blooming? Invite Christ to sup (
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… It is imputed ( Rev. ii. 4 ) to the angel of Ephesus that he has forsaken his first love. In the angel of the Church of Pergamum the eating of idol-sacrifices is censured ( Rev. ii. 14 ), and the doctrine of the Nicolaitans ( ib. 15 ). Likewise the angel of Thyatira is rebuked (
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 8
… Nor let any one of you be saddened as if he were inferior to those who before you have suffered tortures, have overcome the world and trodden it under foot, and so have come to the Lord by a glorious road. For the Lord is the “searcher out of the reins and the hearts.”
St Cyprian of Carthage † AD 258 On the Lapsed 27
… “Man seeth the outward appearance, but God seeth the heart.” The Lord Himself also forewarns and prepares us, saying, “And all the churches shall know that I am He which searcheth the reins and the heart.”
St Cyprian of Carthage † AD 258 On the Lord's Prayer 4
… for God is the hearer, not of the voice, but of the heart. Nor need He be clamorously reminded, since He sees men’s thoughts, as the Lord proves to us when He says, “Why think ye evil in your hearts?” And in another place: “And all the churches shall know that I am He that searcheth the hearts and reins.”
St Cyprian of Carthage † AD 258 On the Mortality 17
… It is one thing for the spirit to be wanting for martyrdom, and another for martyrdom to have been wanting for the spirit. Such as the Lord finds you when He calls you, such also He judges you; since He Himself bears witness, and says, “And all the churches shall know that I am the searcher of the reins and heart.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.57
… Do not I fill heaven and earth? saith the Lord.” Also in the first of Kings: “Man looketh on the face, but God on the heart.” Also in the Apocalypse: “And all the churches shall know that I am the searcher of the reins and heart; and I will give to every one of you according to his works.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.66
66. The Lord Jesus Christ, then, Who searcheth the heart and the reins
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Tertullian † AD 220 On Idolatry 2
… when He judges murder to consist even in a word of curse or of reproach, and in every impulse of anger, and in the neglect of charity toward a brother just as John teaches, that he who hates his brother is a murderer. Else, both the devil’s ingenuity in malice, and God the Lord’s in the Discipline by which He fortifies us against the devil’s depths,
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St Jerome † AD 420 The Letters of St. Jerome 15.1
… In the West the Sun of righteousness is even now rising; in the East, Lucifer, who fell from heaven, has once more set his throne above the stars. “Ye are the light of the world,” “ye are the salt of the earth,” ye are “vessels of gold and of silver.” Here are vessels of wood or of earth, which wait for the rod of iron,
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1. To the Angel of the Church at Ephesus. — "Angel," that is, Bishop, as I said in chapter 1, verse 20. Ephesus, a noble emporium and metropolis of Asia Minor, was the work of the Amazons. For Justin, in book II, and Pliny, in book V, chapter xxix, relate that it was founded by them, although Pherecydes, and from him Strabo, report that it was built by Antiochus, son of Codrus, king of the Athenians. In this city was the most celebrated temple of Diana, built by all Asia over two hundred years. Paul preached at Ephesus and there appointed Timothy as Bishop. Whence also his epistle to the Ephesians exists, written thirty-eight years before this Apocalypse. Note: This is the first epistle of Christ, which He writes to the Bishop at Ephesus, and through the Bishop to the whole Church, as is evident in chapter 1, verses 7, 11, 17, 24, where it is said: "He that hath ears to hear, let him hear what the Spirit saith to the churches." Hence morally Alcazar judges that in these seven Bishops are noted seven kinds of consciences among Bishops and other faithful of any sort. The first kind is of the wicked, who rush boldly into crimes. The second, of the lukewarm. The third, of those of proven virtue. The fourth, of those who are weak in virtue, but are protected by God and freed from temptations. The fifth, of the weary, namely those who on account of weariness somewhat fall back in the way of God. The sixth, of the timid. The seventh, of the imprudent. Whence he compares these seven Bishops to seven planets. For the Bishop of Sardis was like Mars, bold and headlong toward evil. The Laodicean like Saturn, sluggish and slow. The Smyrnaean like the Sun, of exceptional virtue, and overcoming all clouds. The Philadelphian weaker, but of more prosperous fortune, like Jupiter. The Ephesian was like Mercury, good and prudent, but weary, and hence of remiss ardor. The Pergamene like the Moon, more timid: for the moon is believed to instill fear in those over whom it rules. The Thyatiran like Venus, imprudently fervent. Therefore these seven Epistles are as it were seven decretals of Christ the Supreme Pontiff, by which the whole heavenly Canon Law, namely doctrine pertaining to morals, is comprehended in summary, by which the consciences of men are formed and advance in true sanctity. God therefore established these seven Bishops as it were seven mirrors for the faithful, so that in them each one might contemplate his own conscience and manner of life, and either correct, direct and perfect it. Symbolically and prophetically, Peter Galatinus here judges that by these seven epistles of Christ are signified seven states and vicissitudes of the Church succeeding one another in order, which he himself explains. You will ask who was this Angel, that is, Bishop, at Ephesus? Lyra responds that it is the common opinion that it was St. Timothy, to whom St. Paul wrote two epistles. However, Ribera denies this, as does Lyra himself: Because, they say, Timothy was a most holy man: but this Bishop at Ephesus is greatly rebuked by Christ. Yet Aureolus, Viegas, Alcazar, Pererius here, Magalianus in the proem to the epistle to Timothy, and Baronius assert the same thing. And this can be sufficiently inferred from Chronology; for at this time there was no other Bishop at Ephesus than St. Timothy: for St. Paul wrote an epistle to Timothy, as to the Bishop at Ephesus, in the year of Christ 57; but John wrote this in the year of Christ 97. Timothy indeed died as Bishop at Ephesus in the year of Christ 109, which was the tenth year of Trajan. For then Onesimus succeeded him in the episcopate at Ephesus, whom St. Paul commends when writing to Philemon. Whence in the same year of Christ 109, St. Ignatius writing to the Ephesians, after Timothy mentions Onesimus, as their recently appointed Bishop. Therefore those err who from the Metaphrast contend that Timothy was killed before these times under Domitian. For after these times St. Dionysius the Areopagite wrote most of his books, and inscribed them to this Timothy. To the argument of Ribera I shall respond in verse 4. THUS SAITH HE THAT HOLDETH THE SEVEN STARS. — Concerning which I spoke in chapter 1, last verse. Hence begins the epistle of Christ to the Bishop at Ephesus, and under his person to any Pastor and Prelate, indeed to any faithful one who has grown cold in the former ardor of charity. Whence in order to stir him up and inflame him, at the beginning he recalls to his memory his vocation and the sublimity of his degree, as if to say: Remember that you have been called by Christ to be a star and light of the world; take care therefore that you shine forth to the world with your splendor and fervor, remember that you are in the right hand of Christ, that Christ keeps his eye fixed upon you, that He wishes to use you as an instrument and torch to illuminate the Church and convert the Gentiles. See therefore that you do not hinder the work of Christ, see that you do not obscure the splendor of the Church, see that you are not the cause why many souls that should be saved through you perish by your lukewarmness and sloth; for Christ will demand these from you. Wherefore so act, so live, so burn, that through you all may glorify your Father who is in heaven, that you may lead the unfaithful and impious to Christ, kindle the lukewarm, and inflame the strenuous and fervent all the more. Imitate Paul saying: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire?" II Corinthians, chapter 11, verse 29.
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2. I know thy works and thy labour. — See the praises of this Bishop in Pererius, disp. 3 and 4. Morally, Christ teaches us by His example to temper the reproof of vice with the praise of virtue, lest it become too harsh; just as physicians coat pills with sugar. Hear Rupert here: "The arrangement of the discourse is to be noted, how artfully it is constructed. And before He would utter the authority of reproof, He praised those things which were to be praised; and afterwards, when He corrected and threatened, again He praised what was to be praised. Thus He coated the bitterness of reproof with the sweetness of praise, lest it should offend and terrify too much." Christ the Lord maintained the same moderation in rebuking that Samaritan woman. For first He commended her truthfulness in speaking: "Thou hast said well," He said, "that thou hast no husband," John iv, 18. Then He reproved her intemperance in living: "Thou hast had," He said, "five husbands, and he whom thou now hast is not thy husband." Finally, as if it were not enough to have commended her truthfulness once, He commends it again: "This thou hast said truly." Rupert adds: "This is great and worthy to be imitated, the teaching of the Spirit of God: to correct indeed those things which need correction; but while correcting, both before and after, to praise whatever has been well said or done by him in whom other things are corrected: so that, as far as possible, he may be kept benevolent; and the sinner's mind may not shrink back confused or terrified, unable to bear to hear." AND THOU HAST TRIED THEM WHO SAY THEY ARE APOSTLES, AND ARE NOT, — thou hast examined, tested and refuted them who falsely claim to be Apostles, when they are false apostles.
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3. And thou hast borne for my name's sake (persecutions and various tribulations), AND HAST NOT FAINTED. — In Greek οὐκ ἐκοπίασας; for κοπιᾶν signifies both to labour simply, and in the perfect act to labour so that thou faintest and succumbest in labour. It is taken in the former way in the preceding verse: "I know thy works and thy labour," in Greek κόπον; in the latter way it is taken here. Although Peter Faber, lib. II Agonist., cap. viii, probably suspects there is an error in the Greek here, and that κέκμηκας should be read instead of ἐκοπίασας. For it does not seem that the Apostle takes κόπος differently in this verse than in the preceding verse. Whence also the Aldine codex of the New Testament published in Venice in the year 1518, and that of Robert Stephanus published in Paris in the year 1546, and the Basel edition in the year 1565, and the Lyons edition in the year 1571, read thus: καὶ διὰ τὸ ὄνομά μου κεκοπίακας, καὶ οὐ κέκμηκας, that is, and for my name's sake thou hast laboured, or been wearied and fatigued, but thou hast not fainted.
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4. BUT I HAVE AGAINST THEE A FEW THINGS. The Roman and Greek texts, and the Syriac, omit "a few things," which translates: But I have against thee because of that first thing which thou hast left; or, as the Arabic: Thou hast left from thee. THOU HAST LEFT THY FIRST CHARITY. — Ambrose and Haymo think that this Bishop lost charity and was in a state of mortal sin. But who would believe this of St. Timothy? Especially since his patience, zeal and illustrious works are commended here not only in the past but also in the present? Therefore Ribera, Pererius, Alcazar and others better explain it, as if to say: "Thy first charity," that is, that first fervor of charity "thou hast left." For such is human weakness, that those who have begun to serve God with great spirit gradually relax from that effort, languish, grow weary, and become lukewarm. It appears therefore that St. Timothy, who had now been Bishop of Ephesus for 40 years (for he was Bishop in the year of Christ 57, and it was now the year of Christ 97, as I said in verse 1: therefore from the beginning of his episcopate 40 years had elapsed), had become somewhat lukewarm in preaching the word of God, in the labor of converting the Ephesians: because he saw the Jews and Gentiles, worshippers of Diana of Ephesus, stubbornly resisting him; whence partly from pusillanimity and lukewarmness, partly from human prudence, suggesting that for the sake of peace it would be necessary to act more remissly, lest excessive zeal should disturb the Christian cause more, and stir up the infidels against him and his (as once happened to St. Paul at Ephesus, the crowd crying out against him: "Great is Diana of the Ephesians," Acts xix, 34 he remembered), he remitted somewhat of his former ardor in evangelizing, and this was his venial, not mortal, sin. For Prelates often sin more through remissness, which creeps in under the appearance of prudence, than through imprudence, which appears under the guise of zeal. Yet both vices are faults, both are here reproved by Christ, the former in the Bishop of Ephesus, the latter in the Bishop of Thyatira, as Alcazar says. Admonished therefore here by Christ through St. John, Timothy corrected his remissness and resumed his first fervor of preaching, and fervently reproved the worshippers of Diana, and therefore was afflicted by them with martyrdom in the year of Christ 109, on the 24th of January, on which day his memory is recalled yearly in the sacred tables of the Church. Add that these things are said not to the Bishop alone, but also to his Church of Ephesus, as I said at the beginning of the chapter. The faithful of Ephesus are therefore here reproved for lukewarmness in their own, and through their Bishop, inasmuch as upon him as head and shepherd all the fault, blame and reproof of the subjects redounds. We commonly say: "There is no sin in a college which the Rector does not commit." Thus there is no sin in a parish and diocese which the Pastor and Bishop does not commit: so Pererius, who nevertheless does not rightly think that Timothy had no fault here; but that all which is here reproved was of the Church and the faithful. For properly and primarily the Bishop is here reproved; and the lukewarmness and fault of the faithful can scarcely exist without the lukewarmness and fault of the Bishop, as St. Chrysostom teaches, homily 38 on Matthew. Morally note: Easily does man, even the holy and perfect, grow lukewarm from his first fervor. First, because the mind is mobile, soft and inconstant. Second, because it is difficult and violent to resist so many difficulties and temptations as occur daily. Third, because grace in us is as it were in a foreign place, not a natural one; whence our nature, unless continuous force is applied, returns to itself and its natural desires. Fourth, because we have innate concupiscence, which always struggles against grace and good, against which we must fight, and as it were row against an adverse stream, nay against waves. It is a memorable saying of St. Bernard, epistle 56 to Richard, Abbot of Fontaines: "You will find it much easier," he says, "to convert many laypeople to good than to see one religious person pass on to something better. A rare bird on earth is he who, from the degree which he has perhaps once attained in Religious life, advances even a little." And of St. Bonaventure: "I have seen many who, passing from the world to Religious life, have made progress and changed their lives: I have scarcely seen any who, in religious life after their novitiate, have become more fervent and more perfect." For this reason he himself, in the Life of St. Francis, writes of him as something rare and wonderful in chapter xiv of that Life, that as he approached the end of his life, fixed to the cross by Christ through the sacred stigmata "both in flesh and in spirit, he not only burned with Seraphic love toward God, but also thirsted with Christ crucified for the multitude to be saved, and therefore he had himself and his body, now worn out by labor, carried about through cities and camps, so that he might encourage others to bear the cross." He also said to the brothers: "Let us begin, brothers, to serve our God, because up to now we have made little progress. He also burned with desire to return to the beginnings of humility, so that he might minister to lepers as from the beginning, and might recall his body, now collapsed from labor, to its former service. He proposed, with Christ as leader, to accomplish great things, and with failing limbs, strong and fervent in spirit, he hoped for triumph in a new struggle and against the enemy. For neither languor nor sloth has a place where the stimulus of love always urges on to greater things. And so great was in him the harmony of flesh with spirit, so great the readiness of obedience, that while he strove to attain to all holiness, it not only did not resist, but strove to go before." Therefore against this lukewarmness and its sources, frequently and continually, and especially at the beginning of the week, month and year, as also on the greater feasts, a man ought to rouse his languishing spirit and renew his former vows and resolutions. "Consider," says St. Bernard, epistle 91, "in Jacob's ladder all the angels either ascend or descend; no one stands still. And you therefore, if you do not make progress, you fall back, and where you begin to be unwilling to become better, you cease to be good." Whence Psalm LXXXIII it is said: "They shall go from virtue to virtue." And Proverbs IV: "The path of the just, as a shining light, goeth forward, and increaseth even to perfect day." And Canticles vi: "Who is she that cometh forth as the morning rising?" For this reason Abbot Agatho in the Lives of the Fathers, book V, chapter on discretion, gave this precept to a certain one desiring the Religious life: "As on the first day when you enter to the brothers, so keep your pilgrimage all the days of your life, nor assume confidence," that is to say, Preserve the fervor, reverence and modesty of the novitiate throughout the whole time of Religious life, and beware lest with the passage of time you become free and bold in speaking, criticizing, murmuring, idling, etc. See the sayings Philippians III, 13, and Ephesians IV, 22, and Romans XII, 2. Specifically, however, St. Chrysostom teaches, homily 1 On Lazarus, that a Bishop ought not to grow lukewarm in preaching, if few or none are converted, first by the example of fountains, which always flow, even if no one draws from them: secondly, by the example of Jeremiah, chapter xx, verse 7, who, mocked by the Jews, is nevertheless commanded by God to preach to them; thirdly, by the example of Christ, who admonished Judas, although obstinate; fourthly, because those who are good at least become better, and those who do not now convert, perhaps will convert later. Whence to Timothy himself St. Paul, epistle II, chapter IV, commands saying: "Preach the word, be instant in season, out of season; reprove, beseech, rebuke in all patience."
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5. BUT IF NOT, I WILL COME TO YOU, AND I WILL MOVE (the Syriac, I move, namely immediately and suddenly) YOUR CANDLESTICK FROM ITS PLACE, — that is to say, "The candlestick," that is the Church, I will take from you, so that you may not be its head and Bishop, and I will place it in the hand of another. For in chapter 1, at the last verse, he explained candlesticks as Churches. But these are said to be moved from their place, that is from their state, when they are transferred from one head, namely a Bishop, to another, and are placed in his hand to be governed. Thus kingdoms are said to be moved, changed, and transferred from nation to nation, when a king and emperor is changed, and is raised up from another nation: for the body is in the head just as the head is in the body; the kingdom is in the king just as the king is in the kingdom; the Church is in the Bishop just as the Bishop is in the Church. Therefore, when the head is moved and changed, the body is moved and changed; when the king is changed, the commonwealth is changed; when the Bishop is changed, the Church is changed. Thus the monarchy of the Chaldeans is said to have been changed and transferred to the Persians, when Cyrus became the monarch; of the Persians to the Greeks, when Alexander became the monarch; of the Greeks to the Romans, when Augustus became the monarch. Thus Rupertus, Hugo, and Richard of St. Victor. Whence this phrase could again be explained by hypallage in this way, that is to say, I will move your candlestick from its place, that is, I will move you from the place of your candlestick, that is, I will remove you from the Episcopate of the Church, I will take from you the dignity as well as the grace and Episcopal gifts, by which you preside over and shine forth in your Church. By a similar hypallage it is said of demons in the Apocalypse xii, 8: "Neither was their place found any more in heaven," that is to say, They themselves are no longer found in their place in heaven. Or rather "candlestick" is put by metonymy for the very lamp, or candle which is placed in the candlestick. For this is similar to a king on his throne, and a Bishop sitting in his chair. Whence in Scripture a lamp signifies a kingdom, and consequently a priesthood; for this is a kingly priesthood, and a royal priesthood. Hence in Psalm cxxxi, 17, it is said: "There will I bring forth a horn to David, I have prepared a lamp for my Christ." III Kings xi, 36: "But to his son I will give one tribe, that the lamp of David may remain." I will move therefore your candlestick, that is the lamp, that is your episcopate, "from its place," namely from you, in which it now consists: thus Delrio, Adage 112. Secondly, Haymo, Thomas Anglicus, Dionysius and Ribera judge that the candlestick is understood here differently than in chapter 1, namely for the very dignity and Episcopal grace, that is to say, I will take from you the candlestick, that is your episcopate, by which you shine forth in the Church. Thus Elias and Enoch in chapter xi, verse 4, are called "two candlesticks" in the sight of God. This exposition, although it coincides with the first in substance, is rightly impugned by Alcazar, because in these seven Bishops there is always a reference to the vision of chapter 1; therefore it was necessary to understand the candlestick here differently than in chapter 1, especially since in this very epistle an express mention is made of seven candlesticks in chapter 1, verse 1. Thirdly, Andrew of Caesarea expounds it, that is to say, The candlestick, that is the Pontifical seat at Ephesus, I will take away and transfer it to a royal city, for example Byzantium, or Constantinople. Fourthly, Ambrose and Bede expound it, that is to say, I will deprive you of the reward, which is promised to a Bishop and Rector of the Church by God for his care and labor. Fifthly, Victorinus the Martyr: "I will move," he says, "the candlestick, that is, I will scatter your people;" and Lyra: "Your obedience," he says, "I will take away your subjects;" and Andrew of Caesarea: "I will strip your people of my grace and protection, and will cast them into waves and tempests." Thus also Alcazar judges that God here threatens the Bishop with a disturbance of public peace. For the proper and fitting punishment of remission, he says, is that by the same reasoning by which someone thought he would enjoy quiet and tranquility, by remitting namely something of fervor and zeal, the same thing should result in greater sedition of citizens and disturbance of the faithful: both because God justly punishes each one in that in which he sins, and because among men sedition of soldiers is wont to arise from the remission of a leader: just as on the other hand discipline and severity much better preserve and increase peace and obedience. Thus it happens that a Prelate, while he prepares peace, brings forth unpeace, and the people are scattered, and subjects withdraw themselves from obedience to the Prelate. It is commonly said: "Where there is rigor, there is vigor; where there is severity, there is authority." The sense therefore is, that is to say, By human prudence you thought that through remission you would escape difficulties and disturbances, and would obtain peace and quiet; but I will punish you, bringing you into the very temptation which you were fleeing by a wrong way; for I will chastise your negligence with sedition and commotion of your citizens, which you would most certainly have escaped, if, not following human prudence, but my counsels, you had exercised zeal and spiritual fervor. This sense is very moral, prudent, and most useful in practice. But the first sense, as the simplest and plainest, so appears to be the most genuine. For he threatens this punishment not to the Church, but to the Bishop himself sinning. For this is what he says: "But if not, I will come to you, and I will move your candlestick." For the proper and fitting punishment of remission, he says, is that by the same reasoning by which someone thought he would enjoy quiet and tranquility, by remitting namely something of fervor and zeal, the same thing should result in greater sedition of citizens and disturbance of the faithful: both because God justly punishes each one in that in which he sins, and because among men sedition of soldiers is wont to arise from the remission of a leader: just as on the other hand discipline and severity much better preserve and increase peace and obedience. Thus it happens that a Prelate, while he prepares peace, brings forth unpeace, and the people are scattered, and subjects withdraw themselves from obedience to the Prelate. It is commonly said: "Where there is rigor, there is vigor; where there is severity, there is authority." The sense therefore is, that is to say, By human prudence you thought that through remission you would escape difficulties and disturbances, and would obtain peace and quiet; but I will punish you, bringing you into the very temptation which you were fleeing by a wrong way; for I will chastise your negligence with sedition and commotion of your citizens, which you would most certainly have escaped, if, not following human prudence, but my counsels, you had exercised zeal and spiritual fervor. This sense is very moral, prudent, and most useful in practice. But the first sense, as the simplest and plainest, so appears to be the most genuine. For he threatens this punishment not to the Church, but to the Bishop himself sinning. For this is what he says: "But if not, I will come to you, and I will move your candlestick."
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6. Thou hast hated the deeds of the Nicolaitans. — Their heresy was that it is lawful to fornicate, and to use women promiscuously, even those who are married. See St. Augustine, heresy 5, and Clement of Alexandria, book III of the Stromata, who excuse Nicholas, one of the seven first Deacons (from whom the heresy took its name and origin), but accuse those who understood his words perversely. "This man," says St. Augustine, "when he was blamed for the sake of his very beautiful wife, is said to have permitted, as it were to clear himself, that anyone who wished might have her. His deed was turned into a most shameful sect, by which the indifferent use of women is approved." From these arose the Gnostics, most filthy heretics. Yet Epiphanius accuses Nicholas of turpitude, book I, heresy 25; Philastrius, Heresy of the Nicolaitans; St. Jerome, epistle to Heliodorus, namely that when he was ordained Deacon, he had abstained from his wife, whom he had beautiful; but afterwards, overcome by concupiscence, he returned to her; and because he was censured by the Apostles on this account, he devised a foul heresy, namely that it is necessary for salvation to give oneself to lust. Nicholas is also accused by Irenaeus, Tertullian, Hilary and others, whom Baronius cites, vol. V, year of Christ 68. The heresy and filthiness of the Nicolaitans broke out again under Louis the Pious, Emperor and son of Charlemagne; because Louis did not resist it as strenuously as was fitting, hence after his death he paid the penalty in Purgatory for thirty years, after which he appeared to his son, likewise Emperor Louis, begging for his help and prayers, as Cardinal Baronius relates from the Annals of the Franciscans, vol. X, beginning in the year of Christ 874.
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7. What the Spirit saith to the Churches. — For what He says to the Bishop of Ephesus, He says to his Church, and through it to all others. "What I say to you, I say to all," Christ says to His Apostles. TO HIM THAT OVERCOMETH WILL I GIVE TO EAT OF THE TREE OF LIFE, — "To him that overcometh," namely the Nicolaitan heretics; likewise Pagans and tyrants. Again "to him that overcometh" the world, the flesh, the devil, as the Martyrs, Doctors, Virgins and Religious have overcome and do overcome. For this is a general statement, says Pererius. Secondly, properly to the matter at hand: "To him that overcometh" namely his remissness and torpor through true penance, and serious determination to resume his former works, and his former fervor of charity; for in this Christ had blamed this Bishop, and He stirs him to this by the reward proposed, namely the tree of life, as if to say: If you shake off your weariness and torpor, I will give you the tree of life, by which you may recover your former strength, and strengthen and confirm it so that henceforth weariness, age and torpor may not creep upon you. For this is what the tree of life would have done in Paradise. Thus Rupert and Alcazar. You will ask what this tree of life is, which Christ promises here? Some answer that it is Christ, who is proposed to all in the Paradise of the Church to be enjoyed: thus Victorinus and Bede; and in the Eucharist, says Rupert and Anastasius of Sinai, book I Hexaemeron, vol. I of the Library of the Holy Fathers; Paschasius, book I On the Body of Christ, chapters vii and viii, and Alcazar, who adds that Christ promises here His aid and protection through the Eucharist to those who have firmly resolved within themselves to restore their former vows and desires, and to resume their ancient zeal and striving, and not to languish in the exercise of virtues; for the Eucharist, which is the bread of life, as Christ teaches, John vi, strengthens these like the tree of life, and confirms their spiritual strength, and does not allow their former vigor to grow dull, and makes man spiritually as it were immortal, always cheerful and vigorous. For this reason, in this corruption, weakness and languor of nature, Christ gave us and left the Eucharist: nay, by the virtue of the Eucharist we shall rise to immortal life. For resurrection and immortality is the effect of the Eucharist, as it would have been the effect of the tree of life in Paradise. For this is what Christ says, John vi, 58: "He that eateth this bread shall live for ever." Furthermore, although the Eucharist provides the same thing to all who communicate worthily, yet properly, and far more abundantly, it provides it to those who approach it with this serious purpose of renewing their fervor. The reason for this is that just as the manna changed its taste according to each one's desire, Wisdom xvi, 21, so that he who wished to taste bread in the manna tasted bread, not meat; he who wished meat tasted meat, not fish; he who wished fish tasted fish, not eggs: so likewise in the Eucharist he who seeks humility receives humility; he who seeks charity, charity; he who seeks a serious purpose of renewing his fervor, obtains that which he seeks: thus Alcazar. This is what the Psalmist says, Psalm xxii, 5: "Thou hast prepared a table before me against them that trouble me." Which passage concerning the Eucharist is understood by Theodoretus and others throughout, and especially by St. Chrysostom, saying there: "Who are they that trouble you? Suggestions of the enemy, desires, pleasures of the world, honors; but when we come to the table of the Mighty One, tribulations become consolations, and from the prepared table we profit against those who trouble us." For this reason St. Ignatius exhorts Christians to frequent reception of the Eucharist, writing to the Ephesians: "Take care to gather together more frequently for the Eucharist, etc., breaking one bread, which is the medicine of immortality, the antidote of death, and life in God reconciling through Jesus Christ, a remedy purging vices, and driving away all evils." Wherefore formerly even to the times of St. Jerome, in Rome and in Spain the faithful communicated daily, as he himself testifies writing to Lucinus, epistle 28, and epistle 50. For this reason also in time of persecution in prison among the Martyrs they celebrated Mass; indeed the faithful even carried particles of the Eucharist home, so that during persecution, lest gradually from the length of time, troubles and torments, they grow lukewarm in faith, they might repair their strength by frequent reception of it, solidify their constancy, and prepare themselves with greater ardor for new struggles and torments, and even martyrdom itself. And hence, namely from frequent and daily communion, flowed that fortitude of St. Lawrence, Agnes, Vincent, Sebastian and others, mocking racks, fires and tyrants, equally as the zeal and desire of dying for Christ. Thus, to pass over others, St. Catherine of Siena repaired the strength of both body and soul by almost daily communion, and lived almost from it alone, scarcely eating bodily foods. So great indeed was her ardor toward the Eucharist, such hunger, that if any day she had not communicated, she seemed about to expire; but as soon as she had communicated, both in spirit and body she became so strong that she undertook great labors and penances, and loathed all human foods, indeed she approached the table as to a rack, to food as to torments. Secondly, more genuinely and plainly, this wood is the enjoyment of God and beatitude, and thence the consequent immortality. For this is the unfading crown of life and glory, which Christ promises to His faithful, as if to say, "To him that overcometh I will give to eat," by contemplation and enjoyment, "of the tree of life," that is of the divinity making blessed, and giving immortal glory, as the wood, that is the tree of life in paradise, was doing in an inchoate manner, which was the figure and type of this. That this is the true sense will be clearly evident cap. xxii, vers. 2, where by the tree of life he understands this beatitude and immortal glory. Concerning the tree of life I have spoken Gen. ii, 9. Thus neither does Blessed Peter Damian aptly adapt Christ's words to St. Victor the Confessor, the first of September: "He himself, he says, having obtained his name from his work, conquered before he knew how to conquer, and not any enemy whatever, but him concerning whom victory is rare and never secure," etc. Thus St. Bernard, describing the life of another St. Victor the Confessor, the 26th of February: "He fought, he says, bravely, manfully overcame, and thus at length is crowned with glory and honor. How indeed would a strong warrior, humble Victor, have remained inglorious? I marvel and am amazed that an infant still in the womb was a terror to the demons to be feared, indeed foreknown by them, and already then designated by his name: nor was it an empty name, where flight of enemies and extorted confession granted victory to the little one." And below: "Let us emulate in the man a sober life, a devoted affection; let us emulate the gentleness of spirit, chastity of body, guardianship of the mouth, purity of soul, to put a bridle on anger and a measure to the tongue, to sleep less, to pray more frequently, to remind ourselves with psalms, hymns and spiritual canticles, to join nights to days, and to occupy ourselves with divine praises." For these were the victories of St. Victor, which will likewise make us victors and crown us. Such Victors and Conquerors among the Greeks were St. Nicetas, Nicander, Nicanor, Nicetius, Nicon, who bore victory in their very name as an omen; for νίκη among the Greeks is victory, νίκα as νικητής, etc., is victor. Such was St. Niceas Martyr of Antioch, 29 August. Such was St. Nicander Martyr of Melitene under Diocletian, 7 November. Such was Nicanor Martyr in Egypt under Maximinus, 5 April. Such was St. Nicephorus Martyr in Egypt under the Emperor Numerianus, 25 February. Such was St. Nicetas Martyr in Lycia, 24 July. Such was St. Nicetas the Goth Martyr under Athanaric, 15 September. Such was St. Nicetius, bishop of Vienne, 5 May. Such was St. Nicostratus the tribune with his soldiers, Martyr of Caesarea, 21 May. Such was St. Nicomedes Martyr of Rome, 15 September. Such was St. Nicon Martyr of Antioch, 28 September. Many others with these cognomens are such, and equal in the palm, whom one may see in the Martyrology index in Baronius. And especially Sts. Victor and Corona, illustrious Martyrs, 22 May, of whom a Christian Poet sings thus elegantly: How well the Crown fits with the holy Victor! How justly his Crown is given to the Victor! Such finally was St. Ursula, who merited not one, but eleven thousand crowns, because she brought so many virgins to the jeweled crowns of virginity and martyrdom; of whom the same Poet speaks excellently: Ursula, for weaving crowns for you and yours, I would believe the angelic hands grew stiff. To these must be added Sts. Digna and Emerita, virgins and martyrs, 24 September, of whom the same Poet: How well their names suit their deeds! to bear the palm is Emerita's part; the other was Digna.
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8. And to the Angel of the Church of Smyrna write. — This is the second epistle of Christ to the Bishop of Smyrna, and under his person to any Bishops and Christians of proven and perfect virtue: thus Alcazar. Moreover Smyrna is a city of Ionia in Asia, concerning which Strabo, book XIV: "When the Lydians," he says, "had destroyed Smyrna, for about four hundred years it remained inhabited in the manner of a village; afterwards Antigonus restored it, then Lysimachus, and now it is the most beautiful of all: its part is situated on a mountain, the greater part in the plain. It also has a library and Homer, namely a square portico with a temple of Homer and a statue. For these people especially claim this Poet for themselves: whence also a certain bronze coin among them is called Homer. The walls of the city are washed by the river Melas: as for the rest of the structure, it also has a closed harbor." Thus far Strabo. Smyrna is also called by the Greeks myrrh. Smyrna therefore is the same as myrrh, namely of passion and tribulation, on account of whose patience its Angel is praised here. You will ask: who was this Angel, that is the Bishop, of Smyrna? I answer: It is very probable that it was St. Polycarp. For he lived at this time of proven virtue, and was ordained Bishop of Smyrna by St. John, as St. Jerome reports. Thus think Aureolus, Ribera, Pererius, Alcazar and Lyra, who says this is the common opinion. The chronology and the reckoning of time favor it. For St. Polycarp was killed and died a martyr in the year of Christ 169, having already served Christ, as he himself asserted when dying to the proconsul, for 86 years. He was therefore converted to Christ in the year of Christ 83. Wherefore in this year of Christ 97, in which John wrote this, he had already been a Christian for fourteen years: he could therefore already be a Bishop; indeed it is suggested that he was, because he was consecrated by St. John; and St. John, after writing the Apocalypse, returning from exile, being now very old, betook himself to nearby Ephesus, and there wrote his Gospel, and shortly after died there. Whence it does not appear that he was in Smyrna after these times, so as to create a Bishop there. Add that these persecutions and hatreds of the Jews, which St. John here recounts, agree very well with St. Polycarp and his time, when many became Martyrs, as Eusebius relates, book IV of his History, chapter xv. Moreover how solid and perfect in sanctity St. Polycarp was, so that these praises of Christ rightly belong to him, is evident both from the epistle of the Smyrnaeans, which they wrote circularly about him and his martyrdom, which is found in Eusebius in the place cited; and from the epistle of St. Polycarp himself to the Philippians, which is found in vol. III of the Library of the Holy Fathers, in which he candidly and holily instructs women, widows, young men, Deacons, and others according to their degree and state toward the perfection of Christian life, and finally among other things says: "Let us be imitators of his (Christ's) patience, and if we have suffered for his name, let us glorify him: for he set this judgment concerning himself, and we believe it. I beseech you all to persist in the word of justice and patience, which you have seen with your own eyes, not only in those most blessed ones, namely Ignatius, Zozimus and Rufus; but in others who are from among you; and trusting in Paul and in the other Apostles, because all these did not run in vain, but in faith and justice, and to their due place with the Lord, with whom they also suffered, they went; because they did not love this world, but him who died for them and for us, and was raised by the Lord. When you are able to do good, do not fail." And below: "And God and the Father of our Lord Jesus Christ, he himself the eternal pontiff, the Son of God, Christ Jesus, build you up in faith and truth, and in all gentleness, and without anger, in patience and longsuffering and tolerance, and chastity, and give you a lot and portion among his Saints, and us with you, and with all who are under heaven, who shall believe in the Lord Jesus Christ." Behold a heavenly breast, exhaling heavenly aromas of virtues. THUS SAITH THE FIRST AND THE LAST, WHO WAS DEAD, AND IS ALIVE. — See concerning these things what I said in chapter i, verse 18. He refreshes this in St. Polycarp, as if to say: I know you are troubled, driven toward death and martyrdom; but be steadfast, behold me as a mirror: lo, I was slain, and I rose again, so also you shall be slain, and with me shall rise in great glory.
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9. I know thy tribulation (which thou sufferest from persecutors, the unbelievers), AND THY POVERTY. — Some understand the poverty of spirit, of which it is said Matt. v: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Secondly, others understand the want and scarcity of temporal things and human supports. For formerly Bishops were poor: for as yet bishoprics were not endowed. Thirdly and best, by poverty understand that to which they were reduced by the stripping away and loss of their possessions. For that the faithful then suffered this is evident from St. Paul, Heb. x, 34: "You took joyfully the plundering of your goods." For this poverty is joined with tribulation, that is persecution; therefore it pertains to that: thus Richard, Primasius, Aretas, Rupertus, Ticonius, Bede and others. BUT THOU ART RICH — in God, in confidence in God, in His protection and providence. Again, "thou art rich" in grace and spiritual goods. Thus St. James, cap. ii, vers. 5, says: "Rich in faith;" Eccles. xliv, 6: "Men rich in virtue;" and I Tim. vi, 18: "Rich in good works." Add: "He is rich to whom nothing is lacking," who is αὐτάρκης, and content with his poverty, nay even joyful in it. Truly Seneca, epist. 2: "It is an honourable thing," he says, "joyful poverty. But that is not poverty, if it be joyful: for he to whom poverty agrees well is rich; not he who has little, but he who desires more, is poor." And epist. 17: "If thou wishest to have peace of mind, thou must either be poor or live like the poor." And epist. 16, he praises that saying of Epicurus: "If thou livest according to nature, thou shalt never be poor; if according to opinion, thou shalt never be rich: nature desires little, opinion desires much." And epist. 18: "No one is worthy of God except he who has despised riches, whose possession I do not forbid thee, but I wish to make it so that thou mayest possess them fearlessly." See the sayings I Tim. vi, 6. Finally thou art poor on earth, but rich in heaven: for there thou hast many treasures laid up. Beautifully St. Augustine, and from him Bede, on that passage II Cor. cap. viii, Christ became poor for us: "All therefore," he says, "good faithful are rich; let no one despise himself, poor in a cell, rich in conscience sleeps more securely on earth than he who is rich in gold in purple." And St. Jerome to Heliodorus: "He is abundantly rich, who is poor with Christ." And to Pammachius: "The disciple of Christ ought to accomplish more than the philosopher of the world, a creature of glory and of popular favour, and a slave sold to rumours;" as Crates and others, who cast their riches into the sea, that they might philosophize more freely. For a Christian philosopher, that is a Religious, "let Christ be all things, so that he who has given up all things for Christ may find one in place of all, and may be able to proclaim with free voice: The Lord is my portion." Thus St. Hilarion, says the same Jerome, "inflamed with the confidence of a poor conscience rejoiced in this, that he had nothing of the world, and that he was thought a beggar by his neighbours." Truly and pathetically St. Jerome concludes the history of St. Paul the first Hermit, poor and half-naked, living and dying in the bare desert, thus: "It pleases me at the end of this little work to question those who know not their own patrimony, who clothe their houses with marble, who sew together estates with a single thread of villas: what ever was lacking to this naked old man? You drink from gems, he satisfied himself with the hollow of nature's hands. You weave gold into your tunics, he did not even have the vilest garment of your slave. But on the contrary to that poor man paradise lies open, to you greedy ones hell shall receive. He kept the garment of Christ, naked though he was, yet you clothed in silks have lost the garment of Christ. Paul covered with the vilest dust lies awaiting resurrection in glory: you are pressed down by elaborate stone sepulchres, to be burned with your riches. Spare, I beseech you, yourselves: spare at least the riches which you have loved. Why do you also wrap your dead in gilded garments? Why does ambition not cease amid mourning and tears? Do the corpses of the rich not know how to rot except in silk? I beseech you, whoever reads these things, that you remember Jerome the sinner; to whom if the Lord gave the choice, he would much rather choose the tunic of Paul with his merits, than the purple of kings with their punishments." St. Augustine felt and urged the same thing, lib. I De Civitate, cap. v: "Give," he says, "temporal things, receive eternal; give earth, receive heaven." THOU ART BLASPHEMED BY THOSE WHO SAY THEY ARE JEWS, AND ARE NOT. — Blasphemy is the same as evil-speaking, that is, infamy, reviling, reproach; but by ecclesiastical usage it is taken for insult hurled at God or the Saints: yet sometimes in Scripture it is taken generally in its proper signification, so that to blaspheme is the same as to defame, to revile, to calumniate. Thus Paul says to Titus III, 2: "Admonish them, etc., to speak evil of no man." And 1 Cor. iv, 13: "Being reviled, we bless." Thus Goliath is said to have blasphemed Israel, 1 Paralip. xx, 7. Thus God says He heard "the reproach of Moab, and the blasphemies of the children of Ammon, who reproached my people," Ezech. v, 15. And Isaiah li, 7: "Fear not, saith He, the reproach of men, and be not afraid of their revilings." Commonly, however, it is taken for insult against God or the Saints. Thus the Emperor Justinian in the Authentic Constitutions 77, says: "Famines, earthquakes and pestilences are sent by an angry God on account of blasphemies, and these are to be rooted out by the ultimate punishment." Whence St. Louis, king of France, ordained that the tongue of a blasphemer should be burned with a hot iron. It is taken in both ways here. The sense therefore is, as if to say, "Thou art blasphemed," that is, thou art assailed with injury, and thou art not considered and called faithful and pious, but as an enemy of the law and Judaism, as a follower of Christ, impious and accursed by the Jews, who falsely claim to be the true worshippers of God and His religion. For these are not true Jews, that is, those who confess and worship God, as Judah was, from whom they are called Jews, and as were their other fathers, because these persecute Christ. For, as the Apostle says, Rom. ii, 28: "For he is not a Jew, who is so outwardly; but he is a Jew, who is so inwardly." This one, namely, is a true Jew, and a worshipper and confessor of God, "whose praise is not of men, but of God." For the first persecution of Christians was stirred up by the Jews, and through the Jews, who incited the Gentiles against Christians. Whence so often in the Acts of the Apostles the Jews are read to have persecuted Paul. Most excellently does St. Augustine say in his Sentences, no. 32: "All," saith he, "who wish to live piously in Christ, must necessarily suffer reproaches from the impious and unlike, and be despised as foolish and mad, because they lose present goods, and promise themselves invisible things that will profit them. But this contempt and mockery will be turned back upon the impious, when both their abundance shall pass into want, and their pride into confusion."
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10. THE DEVIL SHALL CAST SOME OF YOU INTO PRISON. — Among these was Germanicus the Martyr, who was cast to wild beasts and savage animals, indeed he even cast himself willingly; Pionius, who was pierced with nails; Polycarp, who was delivered to fire; and many others, concerning whom the Church of Smyrna wrote a circular epistle most worthy of reading, which is found in Eusebius, book IV of the History, chapter xv, in which, describing the constancy of the Martyrs in enduring torments, they say among other things: "Those standing by marveled at them, lacerated by scourges even to the innermost veins and arteries, so that the more secret inner parts of their bodies, their viscera and members, were laid bare to view; then also seashells and certain sharp obelisks were placed beneath the Martyrs, and every kind of punishment and torment was inflicted upon them, and finally they saw them delivered to beasts to be devoured." THAT YOU MAY BE TRIED, — that is, you may be tested by various afflictions and torments. Truly St. Gregory says, homily 9 on Ezekiel: "Abel," he says, "cannot come to be, whom the malice of Cain does not exercise." And St. Augustine, on Psalm liv: "Do not think," he says, "that the wicked are in this world for nothing, and that God does nothing good through them: every wicked person either lives so that he may be corrected; or lives so that through him the good may be exercised." AND YOU SHALL HAVE TRIBULATION TEN DAYS. — "Ten," that is, all the days of life. "For there is no place for joy where the whole life of man is temptation:" thus Primasius, Bede and Rupert. For the number ten in the Decalogue and elsewhere signifies universality, and is taken for all things. Secondly, Andrew of Caesarea, Arethas and Alcazar: "Ten," that is, a few, "days." For in a similar manner ten is taken for few in Numbers xi, 19, although elsewhere, on account of the context, ten is taken for many. Thirdly, Bede, Haymo, Lyra and Joachim think that here are signified the ten persecutions of Christians stirred up by the Roman Emperors, which are numbered from Nero down to Diocletian. Fourthly, Lyra, as if to say "Ten days," that is, you shall have perfect tribulation: for the number ten is a symbol of perfection. Fifthly, the same Lyra: "Ten days," that is, he says, ten years. Sixthly, St. Ambrose: "Ten days," because, he says, although this tribulation lasts for many days and months, nevertheless it will be most severe for ten days. Seventhly and best, Pererius and Ribera: "Ten," that is, many, "days." Thus Job says chapter xix, verse 3: "Behold ten times," that is, often, "you confound me." Numbers xiv, 22: "They have tempted me now ten," that is, many, "times." I Kings chapter i, verse viii: "Am I not better to you than ten," that is, many, "sons?" and likewise elsewhere. BE FAITHFUL UNTO DEATH, AND I WILL GIVE YOU THE CROWN OF LIFE. — Eternal happiness is called a crown. First, because it is given to those contending and conquering. For it alludes to boxers, athletes and others wrestling in the stadium or arena, for example the Olympic, as I said on I Corinthians chapter ix, verse 25. Thus Augustine, book I of On Christian Combat. In the type of which God willed the Hebrews armed in ranks and formations to proceed into the promised land. Whence in Canticles vii, this crown and glory of the Church and the faithful is compared to the palm. "Your stature," it says, "is likened to a palm tree;" and this for three reasons, Bede says in the same place. First, because the palm the more it is pressed, the more it rises up: thus also the athlete of Christ. Secondly, because the palm is rough below, beautiful above, and sweet in its fruits: thus also the fighter of Christ. Thirdly, because the palm is the ornament of the victorious hand. Secondly, because the crown being round signifies perfection and the totality of all goods and joys, lacking beginning and end like a circle and a crown. Thirdly, because it is most precious like a crown adorned with gems, according to that in Psalm xx: "You have set upon his head a crown of precious stone." Vieges in his second Commentary enumerates twelve gems of this crown from Holy Scripture. I have spoken beautifully of this crown on Isaiah chapter lxi, verse 10, and chapter lxii, verse 3. Furthermore it is called the crown of life, so that it may be signified that the Saints, who laid down their life for Christ, and were slain, have not lost life, but exchanged it for a better one; for it most aptly corresponds to death endured for Christ, the reward of true life: thus Richard of St. Victor and Abbot Joachim, whose words these are: "The crown of life is promised, because those who give their life to God, with the triumph of precious death arrive at true life; for in order that they might preserve it in the kingdom, they lost it in exile, according to that in John xii: He that loves his life shall lose it; and he that hates his life in this world, keeps it unto life eternal." Secondly, "of life," because their glory and joy will always live, and they themselves will always flourish and bloom eternally, never growing old, never failing, never becoming weary. Whence this life and glory is called by St. Peter, in his first epistle, chapter v, "unfading;" and by St. Paul, I Corinthians ix, 25, "incorruptible." Thirdly, because life includes delights, glory, wisdom and every good: for this flows forth from this life. Christ therefore sets before the eyes of His own this immense and eternal vital crown, so that, constantly gazing upon it, they may generously and steadfastly overcome all hardships and adversities, and remain faithful to Him in His love even unto death and the cross. Among others, St. Agatha, virgin and martyr, was illustrious in this regard, who, tempted in wondrous ways, eager for the crown, remained faithful to Christ her spouse even unto death. She was most noble, most wealthy, most honorable and most beautiful, so that the Prefect Quintianus, captivated by love of her, acted not so much as a judge as a lover; but in vain. Wherefore he delivered her to Aphrodisia, that she might bend her by her seductions: and when she, like a Siren, sang to Agatha night and day of pleasures and delights, the Saint, as if deaf, fixed her whole mind upon Christ. But when she did not cease her solicitation, Agatha finally answered: "Your voice and your tongue I receive not as yours, but as the instrument and tongue of the evil demon who suggests these things to you. But know that you waste your time and effort, and sing to the deaf. For I am so fixed and established in the love of my Lord Jesus Christ, and so constant in the vow of virginity which I have made to Him, that by His grace I am fully confident that the sun will sooner lose its rays, fire its heat, snow its whiteness, than I will change my will and purpose. Let Quintianus prepare lions, kindle the pyre, stretch the rack, open the gates of hell, if he can, and stir up against me all the power and torments of demons, I will gladly and joyfully receive all things, that I may die a Christian and a virgin. I fear no violence of Quintianus, because I know that I am dear and precious to God, to whom I have consecrated my body and soul." Wherefore Aphrodisia, reporting these words and deeds to the Prefect, said: "It is easier to soften stones or to turn iron into lead than to move Agatha's mind from the love of Christ and chastity. For I and my daughters have for thirty whole days, night and day, continually assailed her mind, now with flattery, now with threats, now with terror, now with promises; but she remains unmoved as adamant. For all things that are under heaven she values not more than the dust of the earth which she treads under her feet, nay, day and night she thinks of nothing else, dreams of nothing else, than to die for Christ." Quintianus therefore summoning Agatha, employed all arts, all devices, to bend her. To whom the Saint said: "Outside of Christ I desire or wish for neither life, nor salvation, nor anything else. There is no hope, O Quintianus, that your cruelty will overcome me. For I know there is not a doe, however panting and thirsting, that desires clear water as I desire and thirst for your torments, that through them I may be united to Christ and embrace Him. Therefore, if you please, tighten the iron upon me, behold my neck; if scourges, behold my shoulders; if fire, behold my whole body, torture it as you will. Burn, cut, bind, tighten, break, tear, pierce, slay: the more cruelly you rage against me, the greater benefit you confer upon me, the more grateful and glorious shall I be to my sweet spouse. Why do you delay? Why do you hesitate? Bring forth the scourges, swords, crosses, racks, fires, lions. To my thirsting soul every hour of delay is too long." She spoke and made good her words. For she generously, almost playfully, endured the torture and cutting of her breasts, the scraping, fires, burning plates and other dire torments, and dying a martyr, she flew to heaven. Such a leader was this woman of such a deed. In like manner Christ set before St. Vitalis the Martyr this crown of life, concerning whom St. Ambrose, who found his and St. Agricola's relics at Bologna, writes thus in epistle 55: "St. Vitalis (so called, as if by contempt of this life, he might procure for himself another life which is eternal) when he was urged by persecutors to deny Christ, and he confessed more steadfastly, was so tortured with every kind of torment that there was no place in his body without a wound. Wherefore he poured forth this prayer to the Lord, saying: Lord Jesus Christ, my Savior and my God, command that my spirit be received, for now I desire to receive the crown which your holy angel showed me. And, having completed his prayer, he gave up the ghost."
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11. HE THAT OVERCOMETH SHALL NOT BE HURT BY THE SECOND DEATH, — that is, by sin, which separates the soul from its life, that is, from the grace of God: thus Rupertus and Albert the Great. Secondly and properly, the first death is that by which the body dies in this life, of which I spoke a little before: "Be thou faithful unto death." The second death is that by which soul and body always die in hell, where the pains are greater than in bodily death; and yet they are never dead. That this is so is evident from chapter xx and xxi, where it is said: "Their portion shall be in the pool burning with fire and brimstone, which is the second death." Thus Victorinus, Andreas, Bede, Lyran and Haymo, who nevertheless think the first death is called not the death of the body, but of the soul through sin. Therefore Christ says the same thing here as in Matthew x, 28: "Fear ye not them that kill the body, and are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell." Therefore the first death is of the body, the second death is of hell. Hence the sting of death is efficacious for combat and victory; wherefore Xenophon used it, when he was inciting the Greeks to fight bravely against the Persians: "He who wishes to see his own," he says, "let him show himself diligent; he who is held by the desire of living, let him strive to conquer: for to the victor are proposed the slaughter and spoils of enemies, to the vanquished death." Thus he himself relates it in book III of the Expeditions.
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AND TO THE ANGEL OF PERGAMOS WRITE. — Pergamos, or Pergamum, was a most famous city of Asia or the Troad, through which the river Silenus flows, from which Claudius Galen, the prince of physicians, was descended. This same city is called Troy. Whence Virgil, book II of the Aeneid: "Troy burning, and seeing Pergama fallen." P. Scipio, a most noble man, died at Pergamos, as witness Cicero, oration for Flaccus. Hence Lavinia Pergama in Italy, of which Silius, book XIII. Now the Phrygian was building Lavinia Pergama as victor, And was fixing Trojan arms in the Laurentian grove. Thus he calls Lavinium, a town in Latium founded by Aeneas. Attalus was king of Pergamos, who, being given that kingdom by the Roman people, since he had no children, made the Roman people his heir. Moreover, membranes were found at Pergamos, says Varro, which were thence called Pergamene, which they formerly used instead of papyrus and paper. This is the third epistle of Christ to the Bishop of Pergamos, and under his person to the faithful otherwise praiseworthy, but in this respect reprehensible, in that they shrink from spiritual combat, says Alcazar. You will ask: Who was the Angel, that is the Bishop, of Pergamos? Aureolus and Lyran answer that it was St. Carpus. For it is established that he was a Bishop, and crowned with martyrdom at Pergamos under the emperor Antoninus, as is evident from Eusebius, book IV of the History, xv. But Eusebius there only asserts that Carpus was killed at Pergamos, not that he was Bishop there. Again the Roman Martyrology on April 13 calls St. Carpus a Martyr, Bishop of Thyatira, not of Pergamos. Therefore who this Bishop was is not clear. Thus Pererius, Alcazar and others. THIS SAITH HE THAT HATH THE SHARP SWORD, — that is the sword, of which I spoke chapter i, verse 16. By this symbol he signifies, first, that one must fear not Caesar the persecutor, but Christ, who by his sword can cut asunder and destroy soul and body. Secondly, that the Bishop ought to imitate Christ, so that he may boldly and courageously brandish the sword of the word of God against the Nicolaites, verse 18, and other heretics, and wage fierce war against them: thus Joachim, Alcazar and others. Pannonius notes that in this sword of Christ there is regard and allusion to the angel, who with sword drawn stood against Balaam, and wished to kill him, Numbers xxii, 23; whence he adds: "Thou hast them that hold the doctrine of Balaam."
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13. I KNOW WHERE THOU DWELLEST, WHERE THE THRONE (in Greek θρόνος) OF SATAN IS. — Namely, where Satan rules partly through the gentiles, partly through the Nicolaitans. "Pergamum," says Aretas, "was devoted to idolatry above the rest of Asia." Whence there was great persecution of Christians in it, as is evident from the martyrdom of Antipas, of which follows, and from Eusebius in the place cited. And this was the cause of fear and faint-heartedness in the Bishop of Pergamum, so that he did not dare to oppose the Nicolaitans, concerning which he is reproved by Christ in verse 15. AND IN THOSE DAYS (there was and shone forth) ANTIPAS MY FAITHFUL WITNESS, WHO WAS KILLED AMONG YOU. — He praises the constancy in faith of the Bishop of Pergamum, as if to say: Thou, O Bishop, didst not even waver in faith and constancy at this cruel spectacle and martyrdom of Antipas; but rather thou didst become stronger and more solid. Antipas, while Domitian was raging against Christians, Bishop of Pergamum, publicly preached Christ, and forced demons to confess that they were put to flight by him through the name of Christ invoked. Hence he was seized by the Prefect of the city, and dragged to the temple of Diana, and cast into a brazen bull glowing with much fire, praising and giving thanks to God that He had deemed him worthy of this contest and the crown of martyrdom, he flew to heaven as a Martyr in the year of Christ 93, the tenth of Domitian: when also St. John was seized in Asia, and led to Rome, and cast into boiling oil, and having escaped safe and unharmed, was relegated to exile: thus Aretas, Metaphrastes, Baronius and Pererius. See the martyrdom of Antipas in Surius, on the 11th of April. Moreover the brazen bull in which Antipas was burned, was transferred from Pergamum to Constantinople, and placed in the temple of the Apostles, says Baronius from Cedrenus, in the year of Christ 330.
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14. THOU HAST THERE THOSE HOLDING THE DOCTRINE OF BALAAM. — Note: Balaam, a soothsayer, was called by Balac, king of Moab, to curse the Hebrews coming from Egypt into Chanaan through the border of Moabitis; when, God forbidding it, he could not do so, but rather was forced to bless them, he suggested to King Balac that he send beautiful Moabite maidens to the camp of the Hebrews, who would invite them to fornication, on the price and condition that the Hebrews would first eat things sacrificed to idols, that is, meats sacrificed to idols, and would venerate Chamos and their other idols. Balaam did this with the counsel that he might turn the Hebrews from God to lust and to idols; and thus the Hebrews in turn, abandoned by their God who was offended and angry, could be cursed by themselves, and conquered by Balac. And thence came that plague of the Hebrews worshipping Beelphegor, Num. xxv, 3. See the things said there. Moreover that Balaam gave this counsel is clearly evident from Num. xxxi, 16. Therefore he compares the Nicolaitans to Balaam, because like him they taught that it is lawful to indulge the belly and lust, to eat sumptuously anything whatsoever, even if it were things sacrificed to idols, forbidden by the Apostolic law, Acts xv, so that this gluttony was a foment of luxury: therefore these banquets arranged for luxury were as it were things sacrificed to idols of theirs "whose god was their belly:" thus Alcazar. For otherwise in histories we do not read that the Nicolaitans expressly taught that it is lawful to eat things sacrificed to idols.
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Symbolically and tropologically, Blessed Peter Damian says the heresy of the Nicolaitans is the concubinage of priests, against which in his age, that is in the year of the Lord 980, he himself fought most fiercely. Hear him in epistle 6 to Nicholas II, Roman Pontiff: "Art thou not afraid, O unhappy Bishop (he addresses a concubinary priest by apostrophe, not the chaste Pontiff Nicholas), because while thou rushest into the abyss of lust, thou hast incurred the heresy of the Nicolaitans? For Nicholas, one of those whom the Apostle Peter had consecrated as Deacons, taught that clerics of any order ought to be bound by the bonds of matrimony. What therefore he taught in words, thou, sitting in the seat of pestilence, invites to much worse by example. Concerning which crime, namely, the divine voice says to the Angel of the Church of Ephesus: Thou hast hated the deeds of the Nicolaitans, which I also hate." Hence in that age this concubinage of priests was called the heresy of the Nicolaitans.
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16. Similarly (as I have commanded and prescribed penance to the Bishop of Ephesus in verse 5: thus Ambrosius and Primasius. Wherefore some wrongly think there is a defect here, and that in the Greek for ἃ μισῶ, that is, which I hate, there has crept in ὁμοίως, that is, similarly) DO PENANCE,—cast off fear, take courage, and boldly contend against the Nicolaites, and root them out with all your might. If not (that is, if not, otherwise), I WILL COME TO THEE QUICKLY,—by chastising thee and them. Again "quickly," because all power and prelacy is a brief life. We see this in Rome among the Cardinals and Supreme Pontiffs. Blessed Peter Damianus, asked by Pope Alexander II why none of the Pontiffs has attained the years of St. Peter, indeed most of them scarcely preside over the Church for four or five years, answers in epistle 17 to the same: "For this reason the order of heavenly judgment disposes it thus, that it may strike fear of death into the human race; and may plainly show in the very principate of glory how contemptible is the glory of temporal life: so that while the chief of men dies in so narrow a span of time, each one, struck with trembling, may be provoked to the custody of awaiting his own death; and the tree of the human race, while it considers how easily its top and summit has fallen, shaken by the blast of fear, may tremble in all its little branches everywhere." For the Pope is as it were the sun of the world, whose eclipse when all see, they are struck down. AND I WILL FIGHT AGAINST THEM WITH THE SWORD OF MY MOUTH,—by command, that is, by sentence and decree of efficacious vengeance, as if to say, I will bring upon them a sentence of death, and this in fact through angels and other ministers of mine I will inflict upon them, and I will slay and kill them with death both present and eternal. Otherwise Alcazar: for he himself understands by this sword the word of God, which God preaching through the lowest people to the Nicolaites was about to convert them. Christ had accused, he says, the Bishop of cowardice, in that armed with the sword of the word of God, he did not dare nevertheless to contend with the Nicolaites: to which no more fitting threat and punishment could be added than that God would raise up some from the lowest people who would contend with the Nicolaites, overcome them, and subject them to the truth: as if God were transferring this expedition and crown to others, and leaving the Bishop covered with shame and confusion. For this shame would be to him a great punishment. And this is what is said in chapter III, verse 11, to the Bishop of Philadelphia: "Hold that which thou hast, that no one take thy crown." But this explanation seems partly foreign, partly mystical.
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17. TO HIM THAT OVERCOMETH, — both the deeds of the Nicolaitans and the foul pleasures of the flesh, but rather his own cowardice, which I Christ in thee, O Bishop of Pergamos, reprove. For in these epistles of Christ "he that overcometh" is called the Bishop who performs in deed that which Christ commands him in them, and in that matter both overcomes himself and generously surpasses and transcends the difficulties occurring in the matter itself: thus Alcazar. I WILL GIVE HIM HIDDEN MANNA. — This manna denotes remarkable sweetness and delights; but what and of what kind? First, this manna is the Eucharist, says Ticonius, Bede, Rupertus, Aretas: for manna on account of its taste and other causes which I have recounted in Exodus chapter xvi, and which Viegas recounts here, section 4, was a type of the Eucharist, in which Christ is hidden. Bede and Rupertus note that "to him that overcometh," namely gluttony and lusts, is to be referred to chastity and purity of mind and body, to which the Nicolaitans were opposed: for they assert this to be a necessary disposition for holy communion. Secondly, Richard of St. Victor holds this manna to be the mysteries of divinity and eternal happiness. For these, says Pererius, are denoted by three most desired goods; for manna denotes the ineffable sweetness of happiness: the stone, its riches and value: the name, the brightness of fame and glory. Thirdly, Primasius and Ambrose understand Christ, who was hidden, first in the law, secondly in the flesh, thirdly in the Eucharist. Hence it is said in Isaiah xlv, 13: "Verily thou art a hidden God." Fourthly, St. Bernard, in the book On Conversion to Clerics, chapter xxi: This manna, he says, is the sweetness which is perceived in the contemplation of heavenly things. "The sweetness," he says, "of the Lord; unless thou hast tasted it, thou shalt not see: taste and see that the Lord is sweet. Hidden manna it is; a new name it is, which no one hath but he that receiveth it: not learning teacheth it, but unction; nor knowledge comprehendeth it, but conscience." Fifthly and most rightly, this manna is spiritual consolations, which as it were a fitting reward are given by God to him that overcometh both the delights, temptations and lusts of the flesh, and his own fear and cowardice, such as was that of the Bishop of Pergamos. For he appropriately stirs him up, proposing to him in the war which against the Nicolaitans by Christ's command he was to undertake, that there would not be that horror and those difficulties so bitter which he himself apprehended and feared; because God would not only be present to him, but would also infuse such serenity of mind, such consolation and abundance of spiritual joys, that even in the midst of enemies and dangers he would exult: such as already experience the Apostolic men who dwell among the Indians, Dutch and English, especially when they celebrate and receive the Holy Eucharist. For this truly and properly is hidden manna, which is not seen outwardly, but is felt and tasted inwardly in the faithful soul devoted to God. Whence St. Paul says in Colossians iii, 3: "Your life is hidden with Christ in God." Furthermore these consolations are called manna, because they are wonderful and great, so that those who receive them marvel and are amazed, and say man hu, what is this? "How great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee!" Psalm xxx, 20. For this consolation is a certain foretaste of eternal beatitude, in which this manna will be most perfect. Note: Those who desire this manna must overcome their concupiscences, as well as fears and passions; for it is promised to the victor. Whence the temptation preceding is wont to be a sign of the consolation that follows. For to those proved by temptation, heavenly consolation is promised, and the promised consolation is given. Experience confirms that no one overcomes heroically any temptation, weakness, pusillanimity, contempt, without soon feeling a wonderful pleasure of mind and joy, which far surpasses the contrary sadness, as well as the delights of concupiscence. Let each one experience this in himself, and he will feel it to be so. Thus St. Bernard, in the preface to the psalm "Who dwelleth," recounting the mortifications of his religious, their fastings, vigils, labors, sweats, temptations, adds: "What therefore is the remedy? that labor be retained, and yet this labor be sweetened by divine sweetness. For if your tribulation aboundeth for him, your consolation also shall abound by him, that in him the soul may delight, which in these things refused to be comforted. For in him even tribulation itself can be found to be a great consolation. Is it not certain that what you endure is above human strength, beyond nature, contrary to custom? Another therefore bears these things: he without doubt, who according to the Apostle bears all things by the word of his power." And to the Clergy, chapter xxx: "The sufferings," he says, "of this time are not worthy to be compared to the past guilt, which is remitted: not to the present consolation, which is infused: not to the future glory, which is promised. Finally, there is no bitterness so great, which the prophetic flour does not sweeten, which the wisdom of the tree of life does not make savory." This manna was tasted by the royal Psalmist, when transcending the riches and delights of the kingdom and cleaving to God, inscribing his psalms to the Victor, he sang Psalm xxxiv: "My soul shall be joyful in the Lord, and shall be delighted in his salvation; all my bones shall say: O Lord, who is like to thee?" And Psalm xxxv: "They shall be inebriated with the plenty of thy house, and thou shalt make them drink of the torrent of thy pleasure." And Psalm lxxxiii: "My heart and my flesh have rejoiced in the living God." And St. Paul saying: "We glory in tribulations; if God be for us, who is against us? who shall separate us from the charity of Christ? tribulation, etc. I am sure that neither death, nor life," etc. Rom. chapter viii. And St. James chapter i, verse 2: "All joy, my brethren, count it when you shall fall into divers temptations." Do you wish for Confessors? Abbot John, according to Cassian, Collation XIX, IV, overcoming all worldly things and ascending in mind to heaven, was wont to be so filled with interior sweetness, that he did not even remember whether he had eaten the day before. St. Ephrem, disdaining all earthly delights, was so eager for joy, that his heart seemed ready to burst. Wherefore he exclaimed: "Depart from me, O Lord, for a little while, for the weakness of this vessel cannot bear it." St. Bernard, victor over gluttony and all enticements, was so absorbed in heavenly joys, that riding along a lake the whole day, he never saw it; and dwelling a whole year in one cell, he still did not know whether that cell had a vault. Our St. Father Ignatius was so abundantly supplied with sweet tears, that he almost lost his eyes: and indeed he would have lost them, had he not, by the advice of physicians and the urging of his companions, obtained from God the power to either release or restrain them at will. St. Xavier, fixed on heaven, was so filled with divine consolations, that he exclaimed: "It is enough, O Lord, it is enough." Walking on foot in Japan, he was so absorbed in God, that often turning aside from the way, he would strike against thorns, bushes and stones, and not notice: wherefore his feet and shins were always flowing with blood, yet he did not even feel it. St. Catherine of Siena, victress over all sensible things: "So much," she says, "joy possesses my mind, that I greatly wonder that the soul can endure in the body;" and she added: "So great a burning do I feel in my soul, that material fire seems to me to be cold rather than burning. From this burning there arises in my soul a certain renewal of purity and humility, so that I seem to myself to have returned to the age of four or five years; and so great a fraternal love is kindled in me from this, that I not only willingly, but also gladly wish to undergo death for any neighbor whatsoever." From this she received from God the gift of apathy and constancy, so that whatever happened to her, she remained altogether unmoved. Do you wish for Martyrs? St. Adelard was sent into exile by the Emperor Louis because he had rebuked him more freely concerning his sins, and he rejoiced so greatly and congratulated himself that he reckoned exile to be paradise, and said that he recovered therein his former liberty in Christ. Thus his Life, which Paschasius Radbertus, Abbot of Corbie, wrote. St. Tiburtius the Martyr, walking upon glowing coals with bare feet: "To me," he said, "these coals appear as roses; for the creature obeys the command of the Creator." St. Clement, Bishop and Martyr of Ancyra, endured a difficult, long, and continuous martyrdom for twenty years, with such constancy and joy that he said he was receiving a great benefit from the Prefect and tyrant, as much as an honor, because through his cruelty he became a sharer in the passion of Christ, as much as in the crown of the Holy Martyrs. Theodorus the Martyr, under Maximian, was most severely burned; when his ribs were laid bare, he exulted so greatly that he sang: "I will bless the Lord at all times, his praise shall be always in my mouth," as we read in the office of the Church, November 9. St. Andrew, being led to the cross, seeing it from afar, with such internal joy of mind he greeted it thus: "O good cross, which have received beauty from the limbs of the Lord, long desired, eagerly loved, continuously sought, and at length prepared for my willing soul, receive me from men, and restore me to my Master, that through you he may receive me, who through you redeemed me." St. Sisinnius the Deacon, condemned by Maximian to carry stones and sand in the construction of the baths of Diocletian, in this long and harsh martyrdom was so moved in spirit that he not only bore his own weight and task, but also continuously took upon his shoulders the burden of the aged and infirm Saturninus, and meanwhile constantly sang hymns and praises to God. Wherefore Maximian, raging, ordered him and Saturninus to be stretched on the rack and torn most cruelly with scourges, and burned with torches; but in these torments the voice of both was no other than: "Glory be to you, Christ, who deign to make us sharers in your passion." Thus the Life of St. Saturninus, November 29. AND I WILL GIVE HIM A WHITE STONE (Arabic, clear, true, absolute, in which there is no falsehood or obscurity), AND IN THE STONE A NEW NAME WRITTEN, WHICH NO MAN KNOWETH, BUT HE THAT RECEIVETH IT. — First, Victorinus: A white stone, he says, is a white gem, namely the adoption of man as a son of God, in which is written a new name, that is, the name of Christian. Second, Bede: A white stone, he says, is the body made white in baptism, but afterwards shining with the glory of resurrection. The new name is the name of the Son of God. Third, Arethas: A white stone is the clarity of the name. Fourth, Haymo and St. Jerome, epistle 143 to Damasus, which begins Seventy: A white stone, they say, is called a carbuncle, because in darkness it shines like a burning coal: this is the Word made flesh, or Christ himself. But a carbuncle is properly called in Greek ἄνθραξ, but this is ψῆφος. Fifth, Ambrose: A stone, he says, which is a small stone, and called from treading, is the Gospel of Christ in which his name is written, namely that from which John began, saying: "In the beginning was the Word." A white stone therefore is the pure and white doctrine of Christ. Sixth, Rupert and Hugh: A white stone, they say, will be the glory of bodies in heaven. By the hardness of the stone, says Cardinal Hugh, is signified the dowry of impassibility, by whiteness clarity, by the new name complete obedience and subjection of the body to the soul, which now is not, from which will be born agility and subtlety. Again, the new name, says Hugh, will be Jesuani, or Jesuits, that is, the saved, by which all in heaven will be called. Seventh, Ansbertus: This stone is charity, which has whiteness because it is a garment; and fire, because it is love. Eighth, Hugh again: A white stone is Christ in the Eucharist, concerning which Viegas has much here, section 6. Ninth, Pererius: "A white stone," he says, "denotes an incomparable abundance of riches, that is, a multitude of precious things." Tenth, Alcazar understands by the white stone a most perfect degree and of the highest value with God, to which the Bishop of Pergamum will attain if he fights vigorously with the enemies for the Gospel. This degree is the highest imitation of Christ, and the greatest grace with Him, by which he can easily overcome any difficulty, saying with St. Paul: "I can do all things in Him who strengtheneth me." For Christ devoted Himself entirely to the glory of God, and for it even unto death fought against all His enemies; whoever imitates Christ in this remains at the highest summit of heroic and Christian virtues, and is given by Christ a precious stone of his imitation, that is, a carbuncle, by which supremely rich and joyful, and with all fear driven away, he will remain courageous and glorious, as it were a Seraph. For Alcazar thinks that there is an allusion here to the vision of the Seraphim in Isaiah vi, and that the stone, both promised here to the Bishop of Pergamum and that placed upon Isaiah's lips, was a carbuncle, which would inflame each with the love of God, and as it were make him a Seraph. Now, because this gem, he says, is given to the imitator of Christ, so that he may be made powerful and strong by the virtue of Christ to accomplish all things through the imitation of Christ, hence consequently a new name written in it is the name of Jesus, by which he to whom this gem is given is to be called; by which it signifies that with the virtue and name of Christ Jesus one can undertake and accomplish great deeds, so that he performs them as with a king's ring and seal, who is very dear to the king, and has great influence with him, and to whom the king commands by royal authority to use those things which he wishes; whence he adds: "Which no man knoweth, but he that receiveth it." For many speak much and greatly of the imitation of Christ speculatively; but no one feels and experiences its force except he who receives this gem, which inflames all, enriches all and renders all omnipotent. Thus Alcazar piously and learnedly, except that he transforms this stone into a carbuncle, nay into a diamond. For he himself thinks, note 6, that some carbuncles are white and adamantine, namely those in which a certain most liquid fire appears, a fire, I say, not in red colour, but in white and liquid. Certainly these are not ψῆφις, that is, a stone; for a stone is properly called a small stone, mixed with earth: so called, because it is trodden upon without trouble by its smallness, says Servius on that passage of Virgil, Georgic II: "Thin as clay, and a stone in thorny fields." Moreover, "a new name" is, so that he be and be called a son and heir of God. This stone while still living received St. Francis, when he received in his ecstasy the revelation of his predestination; whence, restored to himself, he exclaimed: "Praised be my Lord God, to Him be glory and honour without end." Nay, and he spent the next eight days in such a manner that he could neither speak of any other thing, nor recite the canonical Hours, but had only this in his mouth and always repeated it: "Praised be the Lord." Eleventh and most excellently, the white stone is the sentence of happiness which Christ will pronounce upon the conquerors, and happiness itself eternal, by which God will gift the conquerors. For the white stone was to the ancients a symbol, first, of a festive thing and happiness. Whence a happy day is said to be "marked with a snowy stone." Second, of acquittal in judgment, just as condemnation was marked with a black stone. Whence Ovid, book XV of the Metamorphoses, at the beginning: "It was the custom of the ancients with white and black stones to condemn the guilty, to acquit them of guilt. And: The black stone is cast into the cruel urn. And Pliny in his Panegyric to Trajan: "Every year," he says, "you permit the gods themselves as judges to cast a stone concerning you, whether you are worthy of safety." Third, of victory, says Sixtus Senensis, book II, in the word stone. For athletes in the contest and conquering were given a white stone, says Aretas. "Stone" is sometimes taken for difficulties which must be overcome. Whence Pliny, book II, chapter xix: "All," he says, "whom I have known on both sides put down the stones:" stones, that is, difficulties and reasons. Whence to him conquering these stones a white stone is aptly given. Fourth, in assemblies, and in casting votes for the creation of magistrates, to him for whom they voted, a white stone marked with his name was given. All these things befit the elect and the Blessed; for John speaks to those recently converted from paganism. Whence he alludes to their stones in casting votes, and these the Greek ψῆφος properly signifies. Some add that debts and payments are reckoned by stones, and therefore by them here are signified rewards corresponding equally to the merits of the conquerors. Whence the Syriac and Arabic for "stone" render "account" or "reckoning." But the "white" here indicates that the matter is of a judicial stone, not a computational one. From this concerning the game of chess, or draughts, Ovid, in the book to Piso: "The game is varied in a more clever manner with the board laid open, and battles are waged with a glass warrior, so that now the snowy piece binds the black, and the black binds the white. The same elsewhere: "Whether the piece shall go under the image of robbery, make your glass warrior perish from the enemy." Finally, St. Bernard in the Declamations, toward the end, by "a new name" takes metonymically a new thing, a new and unheard-of gift. Wherefore this is the hundredfold promised by Christ to those renouncing the world and following Him, Matt. xix, 29, namely to be joy in the Holy Spirit and an abundance of heavenly goods and consolations, concerning which Psalm. xxx: "How great is the multitude of Thy sweetness, O Lord, which Thou hast hidden for them that fear Thee!" "This hundredfold therefore," says St. Bernard, "is the adoption of sons, freedom and the firstfruits of the Spirit, the delights of charity, the glory of conscience, the kingdom of God which is within us, not assuredly food or drink, but justice, and peace, and joy in the Holy Spirit; joy indeed, not only in the hope of glory, but also in tribulations. This is the fire which Christ wished to be kindled vehemently. This is the virtue from on high, which made Andrew embrace the cross, Lawrence laugh at the executioner, Stephen bend his knees in prayer for those stoning him. This is that peace which Christ left to His own, when He gave also His own. For it is both a gift and peace to the elect of God, peace assuredly of the present, and a gift of the future. That surpasses all sense, but also to this whatever pleases under the sun, whatever is coveted in the world, cannot be compared. This is the grace of devotion, and the unction teaching concerning all things, which the experienced knows, the inexperienced is ignorant of: because no one knows, except he who receives it."
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18. AND TO THE ANGEL OF THE CHURCH OF THYATIRA WRITE. — Thyatira is the last city of the Mysians, a colony of the Macedonians, to the south of Pergamum, and was also under its jurisdiction. It was formerly called Thyatira, because God answered those about to found a city in Mysia, "I will found it there, where a stag struck and running shall appear," διὰ τὸ θύειν καὶ τροχάζειν τὸν ἔλαφον. Thus some. But Strabo, lib. XIII, Pliny, lib. V, cap. ix, and others in various places, relate that it was first named by Seleucus, son of Nicator, θυγάτηρ ("daughter"), on account of the joyful news of a daughter born to him, whence the name Thyatirae. Of this city was Lydia the purple-seller, whom St. Paul converted to Christ, Acts cap. xvi, vers. 14. Thyatira therefore in Greek signifies "daughter," which aptly befits that wicked Jezebel, who is here reproved. Others interpret Thyatira as if it signified the odor or sacrifice of labor or contrition. But from what has been said, it is clear that this is not its original etymology. This is the fourth epistle of Christ to the Angel, that is the Bishop, of Thyatira, and under his name to the faithful fervent in God's service, but deceived through imprudence, says Alcazar. For the Bishop here was zealous and diligent, but was deceived through imprudence, thinking that if he connived with Jezebel, by this means he would bring her to amendment, not considering with what danger to the faithful this would occur, and how slight, or rather nonexistent, would be the hope of converting her. You will ask: Who was this Bishop? Aureolus thinks it was St. Irenaeus, who, a disciple of Polycarp and an excellent doctor and martyr, was first Bishop of Thyatira, afterwards of Lyons. You will say: Irenaeus was later than St. John. Aureolus replies that John writes to a Bishop not present, but future. Whence also Epiphanius, haeres. 51, thinks that when John wrote these things, there was no Church of Thyatira, but John foresaw it would exist many years later. But John, as is evident from his words, addresses the Bishop of Thyatira as present, as also the other Bishops of other Churches. Add: none of the ancients handed down that Blessed Irenaeus was Bishop of Thyatira, but only of Lyons. Finally, Irenaeus lived after a hundred years; for John writes these things in the year of Christ 97. But Irenaeus the martyr died in the year of Christ 204. It is more probable that someone would assert this angel was Blessed Carpus; for it is evident from what is said in vers. 12 that he preached at Thyatira and was Bishop there at this time. The same is asserted by the Roman Martyrology on April 13, on which day the illustrious martyrdom of St. Carpus is to be seen in Lipomanus and Surius. Whence it is also evident that the Church of Thyatira existed at that time. THUS SAITH THE SON OF GOD, WHO HATH EYES LIKE TO A FLAME OF FIRE, AND HIS FEET LIKE TO FINE BRASS. — First, Christ has eyes of fire, because, says Richard of St. Victor, He sees most acutely the crimes and lusts of Jezebel: let those fornicating with her know that they are seen by Christ in secret, and are to be refined in the furnace of hell like fine brass. Second, that the Bishop may imitate Christ, and foresee these crimes, and in correcting them have fortitude and zeal, like fine brass. Third, Rupert says: Christ, he says, ascended into heaven, and thence as it were with flaming eyes looked down upon the earth, and sent the Holy Spirit, who made the Apostles flaming and strong like fine brass. Fourth, Joachim: The Bishop, he says, ought to have a contemplative life in his eyes, an active life in his feet. Again, the Bishop ought to have eyes, that he may see what is being done; and feet, that is, careful and serious execution of those things which he has foreseen to be corrected or done. By the eyes is tacitly reproved the imprudence of the Bishop of Thyatira, in that he did not foresee the hypocrisy and crimes of Jezebel, into which she was enticing many, nor reprove them. Alcazar adds that Jezebel is the Jews, and those Judaizing. Therefore, he says, this Bishop is warned, that leaving the obstinate Jews, in whom he loses his labor, he transfer himself to the conversion of the Gentiles; and that on account of the eminent danger to himself and the faithful from the Jews, let Thyatira depart, and scattered through neighboring towns, let them preach the faith of Christ to the Gentiles. But what this Jezebel was, I shall now discuss.
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You permit the woman Jezabel. — Jezabel was the daughter of the king of Tyre, the wife of Ahab, who brought Baal and the Baalites from Tyre into Judaea, and persecuted Elias and other worshippers of God. You ask: Who was this Jezabel? Some think she was the wife of the Bishop of Thyatira. Whence the Greek Regia and Aretas read, "you permit the woman, or your wife;" but the "your" some do not read everywhere, and this opinion is new and improbable. Secondly, Epiphanius, Heresies 51, refers this to the women of Montanus, namely Priscilla, Maximilla and Quintilla, who taught that Montanus was the Paraclete. But these simulated chastity, and therefore condemned second marriages. But this Jezabel taught to fornicate. Thirdly, Aretas: Jezabel, he says, are called the Nicolaitans, on account of their lusts and impieties. Whence Ticonius, Primasius and Rupertus: Jezabel, they say, are effeminate heretics, and servants of lust. Fourthly, Alcazar understands by Jezabel the Synagogue, that is, the Jews who pursued the Apostles and Christians with inexpiable hatred (just as Jezabel pursued Elias and the worshippers of God), and drove them either to death or to their own heresy, striving that at least Christians would observe the law of Moses, and thus mix Judaism with Christianity, whereby they seduced many. And therefore this Bishop is reproved here, because he connived with them, falsely and vainly hoping for their conversion. For this exposition is aptly suited by that verse 24: "I will not lay upon you any other burden." For the Apostles use the same words abrogating the use of legal things, saying, Acts xv, 28: "It seemed good to the Holy Ghost and to us, to lay upon you no further burden." And so he thinks that by Jezabel the Synagogue is signified here, just as by Babylon, cap. xvii, Rome the pagan is signified. Both, he says, attacked the Church of Christ, but both were conquered by her and submitted their necks to her. Thus he drags everything to his preconceived purpose. Jezabel therefore according to him were the Judaizers, whom Paul often persecutes, and calls false apostles. But according to this exposition, both Jezabel, and her fornication, and her idolothyta, etc., must be explained mystically: whence he himself by the eating of idolothyta, understands excessive familiarity of Christians with Jews; by fornication, illicit observance of legal things. For this was a certain spiritual fornication; for it was an illicit association with a harlot, namely with the Judaizing Synagogue: which are all mystical things. Fifthly and best, according to the letter, this Jezabel was some noble and powerful heretical woman, who, falsely claiming to be a prophetess, propagated the sect of the Nicolaitans, teaching that it is lawful to fornicate and to eat idolothyta (for this was the heresy of the Nicolaitans, as we heard verse 15), just as Jezabel propagated the worship of Baal. Thus Bede, Rupertus, Primasius, Pererius. Thus St. Jerome, in his letter to Ctesiphon, notes that all heresies have been propagated through women. I cited his words II Timothy, III, 6. Now Ambrose, Pererius and Viegas understand fornication here not as carnal, but as spiritual, namely heresy or idolatry. But more simply Ribera and others take fornication properly. Note: "to fornicate and to eat of idolothyta" is to be referred to "to teach." He rightly warns this Bishop of imprudence, in that he tolerated Jezabel: for what is more powerful for propagating carnal heresy than a woman, and one that is noble and powerful? The serpent through Eve destroyed Adam, and all his posterity. Woman therefore is an instrument of the devil, a torch of strife, an incentive to lust. But this woman was a lynx, because she was alluring, because she was noble, because she was a prophetess, a threefold incentive of Venus and likewise of heresy. Aristippus, seeing a small but beautiful woman: "Small indeed and beautiful," he said, "but a great evil." Democritus, being asked why, though he was great, he had taken a small wife: "I," he said, "in choosing evil, chose what was smallest." The same thing was said by Blessed Thomas More. Socrates, recounting his three evils, namely grammar, poverty and his wife, said "he had escaped the first two, but the pernicious wife not at all. Just as no one feels in what part the shoe pinches, except he who wears it: so no one knows the nature of a woman, except he who has taken a wife," says Plutarch in the Morals. "A woman is nothing more pestilential," says Homer. "Do not trust a woman, not even a dead one," says Menander. "He who does not quarrel is unmarried," says St. Jerome, that is to say, Woman is quarrelsome, and therefore marriage is quarrelsome. It is commonly said: Fire, sea, woman, three evils. Three Hebrew youths disputed in the court of the Persian king about what was strongest: the first said it was "wine"; the second, "the king"; the third, namely Zorobabel, said "women are stronger, but truth is the strongest of all," and he received the prize and reward from King Darius, book III of Esdras, chapter iv. Hugo of St. Victor, in the book On Vices to be Avoided and Shunned: "In a honeycomb," he says, "there are two things, honey and wax: in the face of a harlot there are likewise two things, namely beauty and grace," that is, "beauty of face and of speech. Wax kindles fire, honey provides sweetness: thus the beauty of the harlot inflames the flesh with the fire of lust, and by the blandishment of seductive speech subverts the mind. Honey drips from wax, when the harlot softens her words and makes them sweet." EATING OF THINGS SACRIFICED TO IDOLS. — Note: It is permissible in itself to eat things sacrificed to idols; but it was not permissible, first, on account of scandal; second, on account of the precept of the Apostles, Acts xv; third, and what John especially inveighs against here, there was danger of idolatry; for the Gentiles could easily have relapsed into their idols through these things. See what is said in I Corinthians viii, at the beginning.
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22. "Behold I will cast her into a bed," — that is into hell, says Rupertus, Bede, Richard of St. Victor; for there Jezabel, that is the heretics, will not rest, but will be tormented. Concerning which Isaiah, chapter xiv, says: "The worm shall be spread under thee, and worms shall be thy covering." Secondly, Ansbert and Primasius: A bed, they say, is security and impunity in sinning, in which the sinner, resting as if in the softest bed, from one crime rushes into another, and finally into damnation. This impunity therefore is a sign of reprobation: just as conversely it is a sign of election, if someone's sins are chastised here by God, as St. Gregory teaches, book VII of the Morals, chapter vii. For as it is said in the Apocalypse, chapter iii: "Such as I love, I rebuke and chastise." Thirdly, Alcazar: This, he says, threat of the bed denotes most grievous illnesses, that is the tempests of wars and the storms of destruction, to be stirred up against the Jews by the Romans, because they rejected Christ and his Gospel. Fourthly and most rightly, Aretas and Pannonius: "I will cast her into a bed," that is, they say, I will strike her with disease and sickness, so that she who now rests in the bed of her pleasures and sins, may lie down in the bed of sickness, and from there pass to the bed of Gehenna, in which the damned lie.
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23. I WILL KILL WITH DEATH, — that is with death. It is a Hebraism: for the Hebrews use bet, that is "in," when they signify an instrument, manner and reason; thus they say: "He smote them in the mouth of the sword," that is with the mouth, namely the edge, of the sword. AND ALL THE CHURCHES SHALL KNOW THAT I AM HE THAT SEARCHEST THE REINS AND HEARTS, — that is the most hidden secrets of the heart of Jezabel, and her most secret thoughts; for the reins are the symbol of these. For harlots and hypocrites feigning themselves prophetesses, and heretics, such as this Jezabel was, with wonderful art and cunning conceal their counsels, so that under the appearance of piety and honesty they may entice and deceive the unwary minds of the faithful. Hence the divinity of Christ is evident; for God alone is the knower of hearts, that is he who searches the reins and hearts.
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BUT TO YOU I SAY, AND TO THE REST. — "And" means "that is." Whence the Greek does not have the "and"; for John here turns his discourse from Jezabel and her followers to others, the true worshippers of God, who were in Thyatira. Otherwise Alcazar: Christ, he says, here extends his admonition to all other Christians. For Thyatira is the same as "illuminated," according to the testimony of St. Jerome; but all who are in the Church of Christ are in the mystical Thyatira, that is, in a city illuminated by God. But this exposition is mystical, not literal. 24. WHOSOEVER HAVE NOT (do not receive, do not hold) THIS DOCTRINE — Of Jezabel and the Nicolaitans, that it is lawful to fornicate and to eat things sacrificed to idols. WHO HAVE NOT KNOWN (that is, have not approved, says Bede, Rupertus, Primasius, Richard) THE DEPTHS OF SATAN. — This depth is pride, says Rupertus, by which Satan said of old, in Isaiah xiv: "I will ascend above the height of the clouds, I will be like the Most High," and even now says, namely when he wishes sacrifices to be offered to himself in idols by the Thyatirans, who eat things sacrificed to idols in honor of the idols. Thus Rupertus, Haymo, Bede, Primasius. But, for "depths" in Greek it is βάθος, that is, profundity. Thus we often call "high" what is deep, as when we say: The well is high, that is, deep. Whence secondly, others thus expound: "Who have not known the profundities of Satan," that is, who have not made a covenant with hell, namely who are not confederated with Satan. Thirdly, Gagneius: The depth of Satan, he says, is an immense sea of crimes; because when the impious man has descended into the deep of sins, he despises, and always rushes deeper. Fourthly, the profundities of Satan are deep frauds, says Andrew of Caesarea, the deceits and cunning of Satan, which the just do not know, that is, do not approve, concerning which St. Gregory, homily 12 on Ezekiel. Fifthly, Ambrose: The depth of Satan is the law of Moses carnally received and observed together with the Gospel; for this deeply submerges and involves those who observe it in Judaism. Whence it follows: "I will not lay upon you any other burden," as if to say, I will not burden you with the observance of the Mosaic law, except for a few things which the Apostles commanded you, that you abstain from fornication, and from things strangled, and from blood, and from things sacrificed to idols. To this Alcazar adds, saying: When he says: "Whoever has not this doctrine of Jezabel," he notes the cautious and prudent; but when he says: "Whoever have not known the depths of Satan, as they say," he notes the imprudent deceived by Jezabel, that is, by the Judaizers; for these, when they were convicted of error, excused themselves saying they had not known the depths, that is, the high frauds and cunning of Satan, by which, transforming himself into an angel of light, through Jezabel, that is, through the Jews, he had deceived them, so that they would mix the legal observances with the Gospel. Sixthly and better, Lyran: They have not known the depth of Satan, that is, have not approved the heresy of Ebion and Cerinthus, who proudly resisted Christ, denying his divinity and eternity. Seventhly and best, these words: "The depths of Satan as they say," are to be referred to the heretical Thyatirans, followers of the Nicolaitans and Jezabel; for heretics are accustomed to call their doctrine the highest, the deepest, and comprehensible to no others except themselves and their disciples, as Vincent of Lérins teaches in his golden little book against heresies, St. Gregory, book V of the Morals, chapter xviii. Whence he adds: "As they say," that is, as heretics are accustomed to speak and boast, namely that their dogmas are the depth of God, which in reality is of Satan, as John here interprets. Thus Ribera. Yet add with Lyran, that here the heresy of Ebion and Cerinthus is touched upon, who wished to mix circumcision and the legal observances with the Gospel. This heresy therefore Jezabel and the Nicolaitans appear to have taught among many others. For the following things insinuate this; for he adds: "I will not lay upon you any other burden." Thus Valentinus (whom perhaps St. John here touches upon, foreseeing in the spirit that he would soon be a heresiarch) fabricated thirty aeons and gods, which were truly portents of names and crimes rather than of deities: among which he placed first βῦθος (which is the same as that which St. John here calls βάθος, that is, profundities), that is, the deep. For from Bythos and Sige (that is, silence) he said were born νοῦς (that is, mind) and truth, which produced the Word and life: from these then he said were born man and the Church. Thus Tertullian relates it, in the book Against Valentinus, chapter vii. I WILL NOT PUT UPON YOU ANY OTHER BURDEN. — "Burden," that is, a heavy yoke to the Gentiles accustomed to fornication and the liberty of the flesh in paganism, was after their conversion to Christ to abstain from it, and to restrain their own concupiscence. Again, it was a heavy burden to them to abstain from things offered to idols, since they were constantly conversing among idolaters, whose foods were often nothing other than things offered to idols. Knowing this, Jezabel urged the Thyatirans to cast off this burden so hard, and likewise the yoke and law of Christ. Hence John meets this with these words, as if to say: I confess indeed to you that this is some burden, but formerly the idols, or your gods, and their priests imposed more upon you: the Jews also, and those who Judaize, impose more upon theirs. Therefore the Apostles, in Acts xv, forbidding fornication and things offered to idols, imposed indeed some burden, but far less than that of the Gentiles and Jews, upon you. Wherefore keep this lesser burden, lest you be weighed down by a greater one. For I promise and decree to you: "I will not put upon you any other burden; yet (only) that which you have (namely this decree of the Apostles), keep until I come," to judgment, when rewarding you for your patience and obedience, I shall free and unburden you from all burden whatsoever. For St. John plainly alludes to Acts xv, 28, where the Apostles against Cerinthus define, saying: "It seemed good to the Holy Ghost and to us, to lay no further burden upon you than these necessary things; that you abstain yourselves from things offered to idols, and from blood, and from things strangled, and from fornication." Where for "burden," in Greek is the same word βάρος, which our author here translates as "burden." He therefore tacitly censures the heresy of Cerinthus then raging, as if to say: I do not wish to impose upon you the unbearable burden of the old law, as Cerinthus wishes; but I impose upon you only three precepts, which the Apostles sanctioned, Acts xv. Thus Victorinus, Ambrose, Primasius, Rupert, Bede, Haymo, Joachim, Lyra, Ansbert, Hugh and Pannonius. Otherwise Ticonius expounds it, as if to say: "I will not put upon you any other burden," that is, other tribulations, because you have spurned the errors and filthiness of Jezabel. For thus Isaiah, Nahum and other Prophets call the "burden" of Babylon, Edom, Nineveh, etc., the burden of punishments and afflictions impending by God's decree and as it were pressing upon the Babylonians, Edomites, Ninevites and other nations.
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26. HE THAT SHALL OVERCOME, AND SHALL KEEP MY WORKS UNTO THE END, I WILL GIVE HIM POWER OVER THE NATIONS, AND HE SHALL RULE THEM WITH A ROD OF IRON. — First, Bede, Primasius and Ansbertus hold that here is promised to the Church and its Prelates the conversion and subjection of the Gentiles, which was promised by God the Father to Christ, Psalm II: "I will give," He says, "thee the Gentiles for thy inheritance, and the uttermost parts of the earth for thy possession." Whence Alcazar thus expounds it, as if to say: "He that shall overcome, and shall keep," in Greek ὁ τηρῶν, that is, he who shall have observed my works (namely of Christ) "unto the end," so that he may continually direct his eyes and mind upon the works wrought by Christ, and upon His perseverance, so that he may imitate Him in both respects: "I will give him power over the nations," that is, great force and efficacy in the conversion and sanctification of the Gentiles. Whence he presently calls the same thing a rod of iron, saying: "And he shall rule them with a rod of iron." For that phrase "unto the end" can be understood not only of the end of life, but also of the end and perfection of individual works, as it is to press forward and bring to completion any difficult matter once undertaken. Alcazar proceeds, and says that Evangelical perfection is shadowed forth under the appearance of the hardest dominion and rod of iron; because it commands to restrain desires, to mortify the flesh with fastings and hairclothes, to die for Christ, etc.: and so this rod of iron is seen chiefly in the Religious life. Finally, that the rod of iron is a symbol of the best government, which God's providence uses, and marks seven of its attributes, namely strength, beneficence, equity, wisdom, patience, threatening and punishment, which Alcazar pursues at length, notes 7 and 8. Where he shows that the rod of iron if applied to a magnet receives from it a twofold force, namely first, of judging the people of the world and all the regions of the earth; secondly, of attracting other iron. And so this rod of iron, or nautical needle, is a symbol of wisdom and governance, especially because a magnet properly furnished with iron on all sides attracts a weight a hundredfold greater, for example, if a naked magnet without iron attracts an ounce of iron, furnished with iron and as it were armed it will attract a hundred ounces, as he himself professes to have experienced: for thus a Rector ought to have the force of attracting all his subjects to himself, so that he may govern them rightly. For there are three duties of a Rector and Bishop: first, to allure infidels and the weak to Christ; second, to direct the good; third, to chastise the wicked. This is represented by the Bishop's foot, or their Pastoral rod, which is curved upward, as it were a hook attracting, in the middle straight, at the bottom like a doubled point, which three things a Poet expressed in verse: The curved part draws, the straight part rules, the lowest part pricks. Let the Rector therefore prick the hard and difficult, but also anoint them. Second, Richard, Anselm and St. Thomas understand by the rod of iron the severity of laws and discipline in the observance of laws to be exacted from all, and in punishing those who transgress against them. From which it comes to pass that some, being chastised, are restrained and converted, others resisting, are finally condemned to the last punishment. Hence our Viegas holds that here is promised to those who shall overcome, that is, who shall have strenuously resisted Jezabel and other heretics and impious men, a higher degree of dignity, so that being established in it they may rule others with a rod of iron, that is, inflexible and most just, and break the rebels. Whence these Doctors gather that the care of governing ought to be committed to none but him who has overcome, that is, to a man upright, just, strong, magnanimous, unconquered, who yields to no troubles, murmurings, threats, dangers. Again from this they gather that he who overcomes vices in himself will easily overcome and root out the same in another; so that, if thou overcome pride in thyself thou wilt easily overcome the same in another: whence it comes to pass that such as truly overcome often convert the Gentiles to Christ and to imitation of themselves by their mortification and sanctity. Whence St. Hilary, St. Augustine, Theodoret, Bede and Euthymius in Psalm II, that passage of Psalm II: "Thou shalt break them with a rod of iron;" thus expound it, as if to say: Thou shalt destroy idolatry, lust and other vices from the souls of the Gentiles, and shalt reform them, so that they become other and new men, holy, chaste and true Christians. Just as Jeremiah, chapter xviii, broke a vessel made and fashioned from soft clay, and reformed another from it. But these are mystical things.
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Thirdly, therefore, St. John speaks here truly and properly concerning the day of judgment, in which the holy victors, and those keeping God's commandments even unto the end of life, shall be made judges of the world by God, and shall condemn the impious nations with Christ, so that they may be broken, that is, irreparably cast down into eternal death and hell. For this is what is signified by "he that keepeth unto the end my works (the precepts given by me, and confirmed by my example)." And: "He shall rule them with a rod of iron, and as the vessel of a potter they shall be broken." For it alludes to Psalm II, 9, as is evident to one comparing the words on both sides, where for "he shall rule them," the Hebrew is not תרעם tirem, that is "thou shalt feed them"; but תרועם teroem, that is "thou shalt crush them," and, as St. Jerome translates it, "thou shalt break them," namely the unbelievers and those rebellious to thee. Thou shalt break them, I say, both in this life, as thou didst break Diocletian, Maximian, Maxentius, Licinius and others, through Constantine, Theodosius and others, and thou shalt break all of them on the day of judgment, when by thy sentence thou shalt drive them as it were by lightning into the depths of hell. Thus Victorinus, Andreas, Aretas, Lyra, Ribera and others. This is what Christ promised to his own, Matt. xix, 28, and Luke xxii, 30: "In the regeneration when the Son of man shall sit in the seat of his majesty, you also shall sit upon twelve seats judging the twelve tribes of Israel"; and Wisdom III, 8: "The just shall judge nations, and shall have dominion over peoples"; and Malachi iv, 3: "You shall tread down the wicked"; and Psalm cxlix, 6: "Sharp swords in their hands, to execute vengeance upon the nations." Note that the kingdoms and power of the world are like a potter's vessel, because it is earthly, and quickly breaks and shatters when struck by something harder, according to that saying: "Fortune is glass; when it shines, it breaks." But the kingdom of Christ and of God is eternal, and breaks and subdues all things hostile to it. Whence St. Athanasius notes that the rod of iron is the power of Christ, or of the cross of Christ, whose material is wooden, but whose force and virtue is iron.
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28. I WILL GIVE HIM THE MORNING STAR. — This morning star is Venus, or Lucifer. Now Lucifer here is the devil, says Andrew of Caesarea, concerning whom it is said in Isaiah xiv: "How art thou fallen from heaven, O Lucifer, who didst rise in the morning?" For God gives this to the Saints to tread upon, as it is said in Romans, last chapter: "The God of peace will crush Satan under your feet." Secondly, this star, or Lucifer, is that which, as St. Peter says, cap. i, epistle II, rises in our hearts, namely it is the heavenly light sent by God into the soul. Thus the same Andrew of Caesarea. Thirdly, Lucifer here is John the Baptist and Elias, of whom the former, the latter the second advent of Christ, will precede as it were as Lucifer, that is to say: I will make him a companion and sharer in the glory of Elias and John the Baptist; I will make him as it were another John, another Elias. Thus the same Andrew of Caesarea. Fourthly, Joachim: The morning star, he says, is faith and the gift of knowledge, by which we foreknow those things which we shall see in heaven; and, as Gagneius, it is clear understanding of divine things, especially of Holy Scripture: hence the star led the Magi to Christ. Fifthly, this star is justifying grace, says Richard of St. Victor, and Maldonatus in his Manuscript Notes: ἀστέρα πρωϊνόν, that is the morning star, he calls a certain principal angel, such as Lucifer is among the other stars, who may guard him; or, that is to say: I will give him in heaven a most illustrious place. Thus we read in the Lives of the Saints, that to illustrious Saints, such as St. Frances of Rome, advancing strenuously in heroic virtues, more illustrious angels have been given for their protection. This is more truly the case in Prelates and princes, who often have for the protection both of themselves and of their Church or commonwealth not an angel, but an archangel, or another from a higher order. Whence he used to say that he had not a Doctoral angel, but an Episcopal one. Sixthly, this star is the guardian angel, says Dionysius the Carthusian. Seventhly, Ribera understands by the star an invisible, and sometimes visible appearance of Christ, by which he consoles his Saints when departing from life. Eighthly, Alcazar: Christ, he says, is called the morning star, that is Lucifer, because in the very fiercest persecutions he consoles his own with the most certain hope of the rising sun, that is of prosperity soon to follow. For he alludes to Ecclesiasticus cap. l, vers. 6, where concerning Simon the just and illustrious high priest (who was a type of Christ) it is said: "As the morning star in the midst of a cloud," as if to say: Just as Simon refreshed the people covered and afflicted by a cloud of calamity, as it were a star, and gave them as it were Lucifer a certain hope of the sun, that is of prosperity, about to rise: so also will Christ do for his own placed in affliction and persecution, and he will be to them as it were Lucifer, the herald of impending happiness. Ninthly, Lyra: This star, he says, is the glorified body, shining by the gift of brightness as it were a star. Tenthly and most truly: The morning star is Christ, who says cap. xxii, vers. 16: "I am the bright and morning star;" concerning whom it is said in Numbers cap. xxiv: "A star shall rise out of Jacob." For Christ promises to the victors himself, and the vision of his glory. Christ is called the morning star, that is Lucifer: first, because in this life he dispelled the darkness of infidelity, and in the future he will dispel the darkness of mortality; secondly, because just as Lucifer gives the end of night and the beginning of day: so Christ brought the end of sin and ignorance, the beginning of faith and salvation; thirdly, it is morning, "because when he offered himself to us as an example of resurrection, he indicated what light should follow," says St. Gregory, XXIX Moral., cap. xxx, in those words of Job xxxviii: "Wilt thou bring forth Lucifer in his time?" And Bede: "Christ," he says, "is the morning star, because the night of the age having passed, he promises and reveals to the Saints the light of eternal life." And Rupertus: "For the labor by which the Bishop labors in this life as it were in night, watching over the care of the souls committed to him, I will manifest myself to him, I who am the bright and morning star." And Haymo: "Christ," he says, "is the morning star, that is Lucifer, who in the resurrection, the darkness of mortality having been driven away, will appear as it were Lucifer, and will show the perfect day of eternity." Thus also Pererius, Viegas and Ribera. Again, more fully and clearly: The morning star is the light of glory and the clear vision of God, which the victorious soul obtains through the grace of Christ after death; this is called a star on account of the brightness of contemplation. "Lord," says the Psalmist, "in Thy light we shall see light." It is called morning, first, because it will shine forth after the night of this life and age; secondly, on account of the beginning of blessedness, which will be completed in the resurrection of bodies, when this morning star will be changed as it were into the noonday sun, namely when the soul will diffuse its glory into the body. Both this sense, namely concerning Christ and concerning the glory of the blessed soul, is held by Richard of St. Victor, Primasius, and Arethas. It alludes to that passage in Daniel xii, 3: "They that are learned shall shine as the brightness of the firmament; and they that instruct many to justice, as stars for all eternity:" see the remarks there. For Christ wishes to teach this Bishop the true faith, and to overcome Jezabel and heretics, and to him as a teacher He promises this star. Philip, king of the Macedonians, when he was a boy, used to shoot at stars leaping down in the night with arrows, from which the prophet Diognetus conjectured that he would rule over many, as Ptolemy Hephaestus relates, and from him Nicholas Caussin, book IV of Parables of History, chapter lvi. Thus do the great-souled hunt for stars, who, lifting their minds above the earth and earthly things, aspire to the dwelling place of blessed minds, and therefore enter upon a celestial and heroic life: Few whom just Jupiter loved, or burning virtue raised to the aether. Ptolemy, author of the Almagest, a noble Astrologer in the time of the Emperor Antoninus, placed this epitaph for his tomb upon himself: Although I know myself mortal by fate created, Yet as a seeker of the paths of the goddess of stars in the world, I stand far from the earth on my feet, and next to the Thunderer I sit divine, and am nourished with ambrosia. What then should the holy Bishops and Doctors say, whose conversation while they lived was in heaven, who now translated to heaven, members of God's household, citizens of the Saints, behold stars not from afar, as Ptolemy, but from near at hand, tread them under foot and possess them? Finally, I have enumerated ten analogies of the star and the holy man in Genesis i, at the end of the work of the fourth day, in the third edition. Note: The "crown of life," which Christ promises to the angel of Smyrna in verse 10; the same He promises to the angel of Ephesus in verse 7, and calls it the "tree of life;"; the same He promises to the angel of Pergamum, and calls it a "white stone," verse 17; the same again He promises here to the angel of Thyatira, and calls it the "morning star;"; the same, in chapter III, He promises to the angel of Sardis, and calls it the "book of life," verse 5; and to the angel of Philadelphia, verse 12, calling it a "pillar in the temple of God;"; and to the angel of Laodicea, verse 21, calling it "a seat upon His throne." Where note: This glory changes its names, so as to suggest the various gifts and excellences which it includes, and which the names themselves signify: for He will give it to each one appropriately and proportionately to his struggle and victory. For the Ephesian, because worn by age he had departed from his first fervor, if he resume it, this glory is promised under the name of the tree of life, which restores strength failing with age and restores it to its former vigor. But to the Smyrnaean, because his virtue was proven and perfect, this glory is given and called a crown, which is a circle full and surrounded and enclosed on all sides with gems, roses, lilies, etc. To the Pergamene it was necessary to struggle against timidity: hence, if he conquer, the same glory is promised to him under the name of a white stone. For a stone, because it is solid, and whiteness, because it dispels darkness, are rightly opposed to timidity, which wavers and casts darkness upon the mind. To the Thyatirene it was necessary to struggle against imprudence: hence, if he conquer it, the same glory is promised under the name of a bright star illuminating all things. The Sardian was spiritually dead: hence, if he rise to the life of grace, the book of life is promised to him. The Philadelphian was weak and of little virtue: hence, if he overcome these things, a pillar in heaven is promised to him. The Laodicean was sluggish and slothful: hence, if he arise and labor strenuously, a seat upon the throne of Christ is promised to him. Thus Alcazar in his manner at length, which I have set forth briefly or concisely.
Machine translation from the Latin, not reviewed.
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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 …
… he had been summoned by him (II Tim. 1:4; 4:8, 21), he returned to Ephesus, remaining there perhaps even after the coming of St. John; if he died there a martyr under the emperor Nerva and the proconsul Peregrinus (97 A.D.), perhaps the expressions of Apoc. 2:1-7 concern him indirectly. …
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… Jesus also comes to a single person (Apoc. 2:16; 2:5; 3:3). All 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 …
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NICOLAITES. - A libertine-Gnostic sect, mentioned in Rev. 2:6 and 16 ("false apostles": v. 2), which infested the Asian communities of Ephesus (where it was praiseworthily combated) and of Pergamum. …
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The whole teaching of the Old and New Testaments echoes it (Apoc. 2:7; Prov. 3:18; 11:30; etc.; Wis. 2:23 ff.; Io. 8:44; Rom. 5:12, 14; I Cor. 15:21 ff., etc.). …
PARADISE. - In the New Testament, P. is the place of beatitude in heaven, the glorious and radiant seat of God, where the just will enjoy eternal happiness (Lk. 23:43; II Cor. 12:4; Apoc. 2:7); there they will share, as a reward, in the divine "joy" and "kingdom" (Mt. 25:21, 23, 34; II Tim. 4:8).
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Domitian, Titus Flavius (Imperator Caesar Domitianus Augustus), Roman Emperor
… In this same work, moreover, there is no lack of allusions to the persecution and to the martyrs of Asia Minor, among whom Antipas is expressly named (v. Apoc. 2, 8-13; 6, 9 ff.; 7, 13 ff.; 12, 11 ff.). …
2:9
… Anti-Messianism indeed becomes a sad Jewish characteristic (Act. 4:24-32; I Thess. 2:14-16; 4th Gospel; Apoc. 2:9; 3:9). The Gospels do not mention an individual A. Jesus foretells many pseudo-Christs (cf. Deut. 18:20) and pseudo-prophets (Mt. 24:11, 25; Mc. 13:22; Io. 5:43 b), whose doctrines …
Hell is common to the angels and to reprobate men, since reprobate men are cast into the fire "prepared for the devil and his angels" (Mt. 25, 41). Similarly to that of men, the penalty of the d. is eternal and cannot meet with any attenuation, as Apoc. 2, 9-10 expressly affirms and as the Second Council of Constantinople (553), confirmed by Pope Vigilius, defined (cf. Denz-U, no. 211).
… induces men to lie to God (Act. 5:3); his method is falsehood (Io. 8:44) and to seduce he "transfigures himself into an angel of light" (II Cor. 11:14). Against his seductions (II Cor. 2:11) and violence, against the "synagogues" of the followers of S. (Apoc. 2:9-13; 3:9), against the apostates who return to S. (I Tim. 5:15), the Christian must resist, fight with the weapons of the spirit (I Pt. 5:9; Iac. 4:7; Eph. 6:10-17). Christ has defeated …
… These and other Gnostics were organized in strictly secret groups (Tertullian, Adv. Valentin., 1); such "synagogues of Satan" (Rev. 2, 9; 3, 9), perpetuated, explain the rapid spread, in the Middle Ages, of the disciplined and highly secret Cathar-Albigensian movement (v.). …
2:10
… their good works (2 Pt. 1:5-6). According to St. John, God searches reins and hearts and will give to each according to his works (Apoc. 2:23) and the reward to his servants (ibid. 11:18). "Be faithful unto death and I will give you the crown of life" (ibid. 2:10). Death for those who die in the Lord is rest from their labors; their good works follow after them (ibid. 13).
Perseverance is all the more worthy of praise the more long-lasting the endurance of difficulties is. Sacred Scripture exhorts to perseverance, joining it to patience as a condition for attaining the reward (cf. Eccli. 5, 12; Mt. 10, 22; 24, 13; Lk. 21, 19; Heb. 3, 6; 10, 36; Jas. 5, 11; Rev. 2, 10), and condemns those who, having begun a good work, turn back (Lk. 9, 62). But as a supernatural virtue, which disposes the soul to continue in good worthy of divine reward, it requires …
2:12
… To the imperial power, there divinized, is opposed the power of Christ; to the ius gladii of the representative of Rome, who persecuted the Church, the two-edged sword of Christ (ibid. 2, 12). That P. could be considered as « throne of Satan » and the place where Satan dwells (ibid. 2, 13) is explained by the varied idolatrous manifestations that took place in the many …
2:13
ANTIPAS, Saint, Martyr. - He suffered martyrdom at Pergamum, probably under Domitian, certainly at a date earlier than the Apocalypse of St. John, since the letter to the angel of Pergamum recalls his martyrdom: "Antipas testis meus fidelis, qui occisus est apud vos, ubi satanas habitat" (Rev. 2:13). It is not proven that he was a bishop. …
… To the imperial power, there divinized, is opposed the power of Christ; to the ius gladii of the representative of Rome, who persecuted the Church, the two-edged sword of Christ (ibid. 2, 12). That P. could be considered as « throne of Satan » and the place where Satan dwells (ibid. 2, 13) is explained by the varied idolatrous manifestations that took place in the many temples scattered on the slopes of the Acropolis and in the lower city.
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. …
2:14
He was the protagonist of an episode described at length in Num. 22-24, and to which allusion is made in Deut. 23:4-5; Josh. 13:22; 24:9-10; Mic. 6:5; 2 Pet. 2:15; Jude 11; Rev. 2:14.
BALAC. - Moabite king, son of Zippor, at the time when the Hebrews were about to take possession of Palestine (Num. 22-24; mentioned in Judg. 11:25; Mic. 6:5; Rev. 2:14).
Already Ex. 34:15 forbade eating the flesh immolated to idols, so as not to incur the "impurity" (zānāh) of idolatry (cf. Apoc. 2:14, 20); a supposed relationship was established between the idol and the one who ate idolothytes (cf. Ex. 23:32). For IV Macc. 4:26 and 5:2, the use of idolothytes is practically an abjuring of religion. …
… They must, it seems, be identified with the "supporters of the doctrine of Balaam" (ibid. 2:14) at Pergamum, and with those "seduced by Jezebel the prophetess" (ibid. 2:20) at Thyatira who practiced fornication and the use of idol-offerings. …
… Iud., XIV, 10, 22); but the ethnic-Christian element must soon have become prevalent, as can also be inferred from the characteristics of those Nicolaitans (v.), who are a scandal for the community, comparable to that stirred up by Balaam to the harm of Israel: idolatry and fornication (Rev. 2, 14 ff.).
2:16
… Jesus also comes to a single person (Apoc. 2:16; 2:5; 3:3). All 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 …
2:20
The name of the impious queen became a symbol of the seductive woman and instigator to idolatry and evil arts (cf. Rev. 2:20, the "woman of Thyatira").
… They must, it seems, be identified with the "supporters of the doctrine of Balaam" (ibid. 2:14) at Pergamum, and with those "seduced by Jezebel the prophetess" (ibid. 2:20) at Thyatira who practiced fornication and the use of idol-offerings. …
2:23
… fulfilled their ministry will receive at the appearing of the Prince of pastors; the same reward awaits all the faithful for their good works (2 Pt. 1:5-6). According to St. John, God searches reins and hearts and will give to each according to his works (Apoc. 2:23) and the reward to his servants (ibid. 11:18). "Be faithful unto death and I will give you the crown of life" (ibid. 2:10). Death for those who die in the Lord is rest from their labors; …
2:24
… Mt. 13:19, 39); his intent is to "blind the minds of those who do not believe, so that they cannot be enlightened by the gospel of the glory of Christ" (II Cor. 4:41), by means of the captious "wisdom of this world" (I Cor. 2:6) and the "depths of S." (Apoc. 2:24). "The tempter" (ὁ παρᾶς ἄννε: I Thess. 3:5; I Cor. 7:5; cf. Mt. 4:1-3) induces men to lie to God (Act. 5:3); his method is falsehood (Io. 8:44) and to seduce he "transfigures himself …
2:27
… But from the apostolic age onward, we live in the "end of times" (I Cor. 10:11), and Jesus' victorious campaign against his enemy is in progress (Io. 16:33; Apoc. 2:27; Eph. 1:21-22); the parousia of Jesus will mark the decisive clash, the epilogue of eternal triumph, after the final convulsion of the monster.
2:28
… star that rises in the hearts" with the faith that prepares for the parousia (II Pt. 1:19); Jesus is "the bright morning star" (Apoc. 22:16: ὁ ἀστήρ ὁ λαμπρός ὁ προινός), and he will give to the victor "the morning star" (τὸν ἀστήρς τὸν προινός; Apoc. 2:28), that is, his glory. …
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.