On the Apocalypse of Blessed John, Vision I-I, 20. Dubia Continued

He does not name the person of the Father as he does of the Son, when he says, "From Jesus Christ ¹," and of the Holy Spirit, when he says, "And from the seven spirits," etc.

Response. The Gloss says: "He passes over the person of the Father, because none of the heretics understood badly concerning God the creator. He sets down the person of the Son and of the Holy Spirit, concerning whom all heresies arise in the Churches." On the contrary: Certain persons said that the Father had suffered; and Arius said that the Father was greater than the Son. Response. As the Gloss says, concerning God the creator no one understood badly according to that notion which is unbegottenness, whence no one denied that he is creator; but many understood badly about him in another way.

Dub. 11.

Eleventh, on that phrase: "firstborn of the dead ²." On the contrary: Many were dead and born before him; therefore he cannot be called firstborn of the dead.

Response. When the first man was formed from the slime of the earth, he was born as if from the womb of his mother, that is, of the earth, and can be called firstborn of men, but not of the dead, since there were no dead. But after he died, he and his sons returned as if into the womb of the mother. But the Lord, coming in the flesh, died by the same law and was buried in the womb of his mother, that is, of the earth; but because he was the first who rose to live forever, he first opened the womb of the mother, and therefore he ought by reason to be called firstborn of the dead.

And if it is objected: Many rose with the Lord; therefore he cannot be called firstborn of the dead. Response: According to Augustine, they rose to die again; but the Lord was not to die again; and therefore he alone is called firstborn of the dead. According to Ambrose, he rose first in dignity, not in time.

But against this is I Corinthians XV, 20: Christ rose from the dead, the firstfruits of those sleeping. The Gloss says: in time and dignity. Response. In sustaining Ambrose, it must be said that the Gloss speaks of the general resurrection, with respect to which Christ's resurrection is prior in time. Or, if it speaks generally of every resurrection, it must be said that those did not rise on the day of preparation, but on the Lord's day, yet after the resurrection of the Lord, so that God may be as holding primacy in all things ³.

Dub. 12.

Twelfth, On that phrase: "And he placed his right hand upon me ⁴," it is asked: Why is it not said here what he did to him by placing his right hand upon him?

Response. As it is said concerning Daniel, that when he was prostrate the Lord raised him by the right hand of the Angel ⁵, so it is believed that he did to John; but nevertheless John does not express this here, lest we think that the Church, whose figure John bore, had been removed from the imitation of Christ's sufferings.

Chapter II.

John is ordered to write various things to the churches of Ephesus, Smyrna, Pergamum, and Thyatira; praising those who had not admitted the doctrine of the Nicolaitans, but recalling others to repentance by threats, also detesting the lukewarm, and promising a reward to the one who conquers.

1. To the angel of the church of Ephesus write: These things says he who holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands: 2. I know your works, and your labor, and your patience, and that you cannot endure the wicked; and you have tested those who say that they are apostles, and are not, and you have found them liars: 3. And you have patience, and have endured on account of my name, and have not failed. 4. But I have against you that you have left your first charity. 5. Therefore remember whence you have fallen, and do penance, and do the first works. But if not, I come to you, and I will move your lampstand from its place, unless you do penance. 6. But this you have, that you hate the deeds of the Nicolaitans, which I also hate. 7. He who has an ear, let him hear what the Spirit says to the churches: To the one who conquers I will give to eat from the tree of life, which is in the paradise of my God. 8. And to the angel of the church of Smyrna write: These things says the first and the last, who was dead and lives: 9. I know your tribulation and your poverty, but you are rich; and you are blasphemed by those who say that they are Jews and are not, but are a synagogue of Satan. 10. Fear none of those things which you are about to suffer. Behold, the devil is about to send some of you into prison, so that you may be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. 11. He who has an ear, let him hear what the Spirit says to the churches: He who conquers will not be harmed by the second death. 12. And to the angel of the church of Pergamum write: These things says he who has the rhomphaea sharp on both sides: 13. I know where you dwell, where the seat of Satan is, and you hold my name and have not denied my faith. And in those days Antipas, my faithful witness, who was killed among you, where Satan dwells. 14. But I have a few things against you, because you have there those holding the doctrine of Balaam, who taught Balak to cast a scandal before the sons of Israel, to eat and to fornicate ⁶. 15. So also you have those holding the doctrine of the Nicolaitans. 16. Likewise do penance; if not, I will come to you quickly and will fight with them with the sword of my mouth. 17. He who has an ear, let him hear what the Spirit says to the churches: To the one who conquers I will give the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows except the one who receives it. 18. And to the angel of the church of Thyatira write: These things says the Son of God, who has eyes like a flame of fire, and his feet like aurichalcum: 19. I know your works, and your faith, and your charity, and your ministry, and your patience, and your last works more than the first. 20. But I have a few things against you, because you permit the woman Jezabel, who says that she is a prophetess, to teach and to seduce my servants, to fornicate and to eat of idol-offerings. 21. And I gave her time to do penance, and she does not wish to repent of her fornication. 22. Behold, I will send her into a bed, and those who commit adultery with her will be in the greatest tribulation, unless they do penance from their works. 23. And I will kill her sons in death, and all the churches will know that I am the one searching reins and hearts ⁷; and I will give to each one of you according to his works. But to you I say, 24. And to the rest of you who are at Thyatira: Whoever do not have this doctrine and who have not known the depths of Satan, as they say, I will not send another weight upon you. 25. Nevertheless, hold that which you have until I come. 26. And he who conquers and keeps my works until the end, I will give him power over the nations. 27. And he will rule them with an iron rod, and they will be broken like a potter's vessel, 28. As I also received from my Father; and I will give him the morning star. 29. He who has an ear, let him hear what the Spirit says to the churches.

Commentary on Chapter II of the Apocalypse.

"To the Angel of the Church of Ephesus write."

Above he set down the explanation of the vision; here the Angel teaches what John ought to write to the Churches.

And this part is divided into seven parts according to the number of the seven Epistles which he wrote to the seven Bishops, of which four are contained in this second chapter, and three in the third.

And according to this, this chapter is divided into four parts. In the first he writes to the Bishop of Ephesus. In the second, to the Bishop of Smyrna, there, verse 8: "And to the Angel of Smyrna." In the third, to the Bishop of Pergamum, there, verse 12: "And to the Angel of Pergamum." In the fourth, to the Bishop of Thyatira, there, verse 18: "And to the Angel of Thyatira."

The first Epistle is divided into three parts: into the exordium, "To the Angel of Ephesus"; and the narration, there, verse 2: "I know your works"; and the conclusion, there, verse 7: "He who has an ear, let him hear, etc."

In the exordium he says two things: first, to whom he writes; second, by whose authority he does this: "He who holds the seven stars."

Therefore he says: "To the Angel." Continue: Write not only the things which have been said before, but also the things which follow, and first namely, "To the Angel," that is, to the Prelate, "of the Church of Ephesus write," as to a metropolitan who in dignity presides over the others, so that, once he is corrected, he may be material of correction for others.

A Prelate is called an Angel for many causes.

Note: A Prelate is called an Angel because of innocence of heart and chastity of body. Concerning this, Matthew XXII, 30: They neither marry nor are given in marriage, but will be like the Angels of God in heaven. Likewise, because of contemplation of God. Matthew XVIII, 10: Their Angels in heaven always see the face of the Father. Likewise, because of solicitous guarding of the flock committed to him. Psalm XC, 11: He has commanded his Angels concerning you, that they guard, etc. As a sign of this, a pastoral staff is given to a Bishop, with which he ought to prick the negligent through rebuke, draw sinners through gentle preaching, and rule all through the display of good example. Likewise, because of the announcing of God's commandments. Malachi II, 7: The lips of the priest will keep knowledge, and they will seek the law from his mouth, because he is the Angel of the Lord of hosts, that is, a messenger.

"These things says he who holds the seven stars in his right hand, who walks in the midst of the seven golden lampstands."

Here he describes the one by whose authority he writes. And this from two things. First from mercy, when he says: "who holds the seven stars." Second, from justice, when he says: "who walks."

The right hand.

Therefore he says: "These things says he who holds the seven stars," that is, the seven Prelates of the Churches, "in his right hand," namely by mercifully protecting them lest sin reign inwardly. The Gloss says: "Although they have sinned, he still does not abandon them." Or, "in his right hand," that is, in the better goods, namely spiritual ones.

Seven lampstands.

"Who walks in the midst of the seven golden lampstands," that is, the seven Churches, or the whole Church generally, which is signified through the seven lampstands. In their midst he walks like a householder visiting and considering the life of each one.

Seven stars.

And note: Through the "seven stars," whose light is inextinguishable, the elect in the Church are signified, who are held by the right hand of God lest they fall into sins, that is, by the grace of God which is signified through the right hand. Psalm CXXXVIII, 10: Your right hand will hold me. The Gloss says: "Lest I fall, but may persevere, your grace will hold me."

Through the "lampstand," whose light is easily extinguished, the weak are signified, whom sometimes on account of their fault he deserts, and passes over to his elect; and therefore, because he does not remain in them, he is not said to hold them in his right hand, but to walk in their midst, although sometimes he is in them.

Or, through the "seven stars and lampstands," the elect are signified whom Christ holds in his right hand through predestination; nevertheless he "walks" in their midst through the distribution of gifts. Or, he "walks" by exposing them to temptations for testing; but he stands and walks: he stands through the eternity of deity, but walks through the manner of life of humanity, giving an example of humanity for imitation.

"I know your works, and your labor, and your patience, and that you cannot endure the wicked; and you have tested those who say that they are Apostles and are not, and you have found them liars; And you have patience, and have endured on account of my name, and have not failed."

Once the exordium has been set down, here the narration is set down. And five things are touched on. First, the commendation of the Bishop himself. Second, the rebuke of the same, there, verse 4: "But I have against you." Third, a salutary admonition, there, verse 5: "Remember." Fourth, the threat, in the same place, "But if not, I come." Fifth, lest he despair, consolation is set down, there, verse 6: "But this you have, etc."

In the first part he is commended from three things. First, from the working of good. Second, from detestation of evil, there, "And that you cannot." Third, from tolerance of the scourge, there, verse 3: "And you have patience, etc."

Continue: "These things says ... he who walks in the midst of the lampstands," the things which follow: "I know," that is, I approve and choose. II Timothy II, 19: The Lord knows those who are his.

"Your works," spiritual ones. Or, "I know," that is, I make you know. To know is taken thus, Genesis XXII, 12: Now I know that you fear God, that is, I made you know.

Threefold labor.

"Your works," that is, the reward of your works; "and your labor," that is, the affliction of the body. Note: Labor is threefold: of the heart, namely sorrow for sins. Psalm VI, 7: I have labored in my groaning. Of the mouth, that is, instruction of the mouth. Psalm LXVIII, 4: I have labored crying. Of work, that is, affliction of the body. Psalm LXXII, 5: They are not in the labor of men, etc. Concerning these three what is said in Wisdom III, 15 can be explained: Glorious is the fruit of good labors.

"And your patience," by which you tolerate evils and love those bringing evils upon you. I Corinthians XIII, 4: Charity is patient by tolerating punishments; it is kind by loving those bringing them. Or, "your patience," by which you await without murmuring the delayed reward, because Mark XI, 24 says: Whatever things you ask praying, believe that you will receive them, and they will happen for you.

"Because you cannot endure the wicked," namely in your diocese and your fellowship without expelling them, according to that saying of Exodus XXII, 18: You shall not allow evildoers to live.

"And you have tested them," that is, you have proved their faith and doctrine, according to that saying of the first epistle of John IV, 1: Do not believe every spirit, but test the spirits.

"Who say that they are Apostles," that is, sent by Christ, "and are not," according to that saying of Jeremiah XXIII, 21: I did not send the prophets, and they ran. "And you have found them liars," namely in life and doctrine.

"And you have patience," namely in the evils which they inflict both by themselves and through others. Ecclesiasticus II, 4: In your humility have patience, etc. "And you have endured," namely not overcome by the evils inflicted, nor cast down.

Or, "you have endured," that is, held upward, not depressed, "on account of my name," as not on account of desire for temporal profit, nor on account of vain praise of men, but on account of my name, namely to be invoked over you. Jeremiah XIV, 9: Your name has been invoked over us. Likewise, to be confirmed in you. Matthew VI, 9: Hallowed be your name. Likewise, to be honored by you. Luke VI, 22: Blessed will you be when men hate you ... and reproach you, and cast out your name as evil, on account of the Son of Man.

Or, "on account of my name," namely to be glorified and exalted. Or, "on account of my name" effectively, that is, because the power of the name helps you, and you could not otherwise endure, because Proverbs XVIII, 10 says: The name of the Lord is the strongest tower; the just runs to it and will be exalted.

"And you have not failed," that is, you have not succumbed, laid low by tribulations.

Twofold failure.

But on the contrary: Immediately there is added, verse 4: "But I have against you that you have left your first charity;" therefore he failed. I respond. Failure is twofold. One is a fall into sin; with this failure he did not fail. Another is withdrawal from the fervor of charity; and concerning this he speaks immediately below. For he did not have as much fervor of charity in attacking heretics as he had in the beginning.

"But I have against you that you have left your first charity."

Once the commendation has been set down, here the rebuke is set down; and, as Haymo says, he does not rebuke him by reason of himself, but by reason of the wicked who were subject to him. Hence Haymo says: "Above he spoke to the holy; but now he speaks to the reprobate."

Continue thus: I have commended the good things which are in you, but now I rebuke the evil things. Hence he says: "But I have against you," that is, against your wicked subjects who are with you, a few things namely worthy of rebuke. For the sins of subjects are imputed to Prelates when they neglect to correct them.

"That your charity," that is, given to you for your usefulness, "you have left the first," that is, your subjects have left the charity which they previously had through your negligence. Hence on account of the sins of subjects a Prelate is frequently punished. Hence the Gloss here says: "Heli was a good priest, and nevertheless condemned, because he was unwilling to correct his sons."

The manner of correcting.

It is otherwise explained concerning the Bishop thus: "But I have against you," a few things namely to be rebuked. Note the order: first he commended; now he rebukes. In this he gives us an example that, if we wish to correct someone, we ought first to recall his good things.

"That your first charity," namely the fervor of your first charity with which you were fervent against the wicked by persecuting them, "you have left" by growing sluggish; whence he was not applying himself to preaching. Thus some now become lukewarm at the end who were fervent in the beginning, like the statue of Nebuchadnezzar, which had a golden head, a silver breast, and part of the feet was iron, part clay ⁸. Concerning these, Galatians III, 3: Are you so foolish that, although you began with the spirit, now you are completed by the flesh? etc.

"Therefore remember whence you have fallen; and do penance, and do the first works."

Here he invites him to penance through recollection of past goods from which he had declined.

Hence he says: "Remember." Continue: You have done such things, and therefore "remember whence you have fallen," that is, from what grace you have been separated; and then it is read in the person of the subjects. Ecclesiasticus II, 16: Woe to those who have abandoned the straight ways and have turned aside into crooked ways.

Or thus in the person of the Bishop: "Therefore remember whence you have fallen," that is, from what state or dignity you have fallen, that is, have disposed yourself to falling through a little negligence. For it is not to be believed that he fell from grace whom Blessed John so highly commended, but from a certain state of fervor in which he had previously been.

But on the contrary: "Whence you have fallen." The Interlinear says: "No one falls thus from the fellowship of the faithful except by sinning mortally;" therefore he sinned mortally. I respond. "Whence you have fallen," that is, you have exposed yourself to falling; for venial sin disposes to mortal. But whether this is so or not, the memory of past sins is very useful for rising again. Ecclesiasticus XI, 27: In the day of evils, that is, in the state of sin, do not be forgetful of good things, that is, of God's grace and mercy.

"And do penance," namely either for the fact that you have abandoned me, or concerning the remission of your charity. Matthew III, 2: Do penance, etc. And he says, "Do," not merely propose, not merely undertake, not merely promise, but do, because Luke III, 8 says: Bring forth fruits worthy of penance.

"And the first works," that is, works like the first, "do," namely so that you may recover the first grace. As if he were saying: Live as before. And this is an argument that penance restores, and that one rises in as great a grace as that from which he fell.

"But if not, I come to you, and I will move your lampstand from its place, unless you do penance."

Here he sets down threats.

With the effort of fervor nevertheless saved.

Hence he says: "But if not," unless through penance you return to the state of first charity, "I come to you," that is, to punish you in soul and body, in death or judgment.

Or thus: "I come to you," that is, I will make you feel the presence of my wrath, you who do not feel the clemency of the one calling because of hardness of heart. Romans II, 4: Do you not know that the kindness of God leads you to penance?

"Quickly." He says this so that swiftness and unexpectedness may strike fear. I Thessalonians V, 3: When they shall say: Peace and security, then sudden, etc. ⁹

"And I will move your lampstand from its place," that is, you from your place, because the same thing is understood through the Angel and through the lampstand. Or thus: "I come to you, etc." Haymo says: "Unless you do penance, I will move you from the fellowship of the faithful." Psalm LI, 7: God will destroy you unto the end, will pluck you out, and will remove you, etc.

A question occurs.

Here it is asked: Why does he not say, I will cast you out, as he says, I will move? I respond. As Haymo says, although someone sins, nevertheless if he has done perfect penance, he does not lose his former dignity or rank. Hence although Peter sinned, nevertheless he did not lose the Apostolic rank ¹⁰.

Likewise, since here he speaks of the wicked one, and this one does not have a place, because he is not in grace, how does he say: "I will move you, etc."? Response. To move is placed for not establishing. Hence the sense is: I will move your lampstand, that is, I will not establish you in grace. Or, "I will move your lampstand," that is, I will take away from you the Church committed to you, you who are its place in which it ought as it were to be preserved. Or, "I will move your lampstand," that is, I will take away grace and virtues, that is, I will permit you to fall, "unless you do penance," namely for your negligence and sins.

"But this you have, that you hate the deeds of the Nicolaitans, which I also hate."

Here, lest he despair, he sets down consolation and shows the ease of conversion if he should wish it.

Nicholas the heretic.

Continue: The things which have been said against you are true; but nevertheless, lest you despair, "this" good thing "you have, that you hate the deeds of the Nicolaitans." Note: As Augustine says in the book On Heresies, that Nicholas is said to have been one of the seven deacons who were ordained by the Apostles ¹¹. But while the others remained, he withdrew from their society, doctrine, and faith. When he was blamed because he was excessively jealous of his very beautiful wife, in order to excuse himself from this suspicion, he responded: "I do not care what she does; whoever wishes, let him use her." Whence she also passed into common use, and many imitated this deed. And, as it is said, on account of this he preached that wives and all women were to be shared, and that this world was not made by God but by certain principalities, and that it was lawful to eat from idol-offerings.

Origin of the Manichaeans.

"Which I also hate," namely their deeds. As if he were saying: You have hated the vices, not nature; I hate those deeds, but love nature.

Note: Nicholas, who is interpreted a foolish people, signifies the Gentiles who were unwilling to believe in Christ the true wisdom. I Corinthians I, 23: We preach Christ crucified, to Jews indeed, etc. Likewise, heretics and Jews, concerning whom the Psalmist says, Psalm XCIII, 8: Understand, foolish ones among the people. Likewise, the avaricious, who place their love in earthly things. Luke XII, 16: The field of a certain rich man brought forth abundant fruits, etc.

"He who has an ear, let him hear what the Spirit says to the Churches: To the one who conquers I will give to eat of the tree of life, which is in the paradise of my God."

Above he set down the exordium and narration of the Epistle; here he sets down the conclusion, in which he generally invites all to perseverance. And two things are said. First, we are invited to hear. Second, the saying of the Spirit itself is set down: "To the one who conquers I will give."

Continue thus: You can be converted if you wish; but what I say to you, I say to all. Matthew XIII, 9: He who has ears for hearing, namely with which he hears outwardly, let him hear.

"Let him hear," that is, understand inwardly with the mind, "what the Spirit says to the Churches," that is, the whole Trinity. John IV, 24: God is Spirit. For when the Son teaches the Church, the Father and the Holy Spirit speak in him, because the works of the Trinity are inseparable.

Or it is said "Spirit" to designate that this vision is spiritual and not bodily. Or this is said to designate that it is not he himself who speaks, but the Holy Spirit who speaks in him. Matthew X, 20: For it is not you who speak, but the Spirit of your Father, etc.

And when he says "to the Churches," he intimates that he speaks not only to one, but to all Churches.

"To the one who conquers," namely of the Church, or of any person whatsoever, "I will give to eat" freely: I will not sell, because I am a liberal giver; I will not merely repay, because I reward beyond the merit of man; "to eat from the tree of life," that is, I will satisfy him with the delightful vision of Christ, God and man, who is the wisdom of God the Father and the tree of life. Proverbs III, 18: It is a tree of life to those who shall have apprehended it; and he who shall have held it is blessed. This tree of life is eaten by beholding. Psalm LXVII, 4: Let the just feast and exult in the sight of God.

"Which is in the paradise of my God," that is, in eternal life, or in the Church triumphant. And when he says "of my God," he notes that he speaks according to the humanity which he assumed for us.

The tree of life.

Note: "To the one who conquers" the world, which is conquered by faith. I John V, 4: This is the victory which conquers the world, our faith. Likewise, the flesh, which is conquered by works of discipline. Ecclesiasticus XXXI, 7: The vigil of honesty will waste the flesh. Likewise, the devil, who is conquered by humility. Psalm CXXXV, 23 and 24: In our humility he was mindful of us ... and redeemed us from our enemies.

"I will give," because he himself was the preparer. Psalm LXVII, 11: In your sweetness, O God, you have prepared for the poor. Likewise, the administrator. Luke XII, 37: Passing by, he will minister to them.

"To eat of the tree of life." This tree is Christ, who was a tree cut down in death, leafy in resurrection. Job XIV, 7: A tree has hope; if it is cut down, namely in death, it grows green again, in resurrection, and its branches sprout. This is uncreated wisdom, which made itself a tree, that is, man, so that it might be the material of that fire concerning which Luke XII, 49 says: I came to send fire upon the earth, etc. Likewise, a tree planted beside the courses of waters, that is, beside the flowing of our mortality, which will give its fruit in its time ¹², that is, the satiety of the blessed vision. John XVII, 3: This is eternal life: That they may know you, etc.

"Which is in the paradise of my God," that is, in the Church triumphant openly, as has been said. Likewise, in the Church militant under sacrament, as a tree under bark. Hence Bernard says: "O glorious and lovable one, you have the bridegroom on earth under sacrament, who dwells in heaven without veil. Here as a sweet prelude and delightful betrothal; there the nuptial banquet and blessed conjunction, when from faith to hope, from hope to reality, from table to table, from sabbath to sabbath, the transformation will be made: your own Jesus himself, who is sweet in face, sweet in work, sweet in name."

"And to the Angel of the Church of Smyrna write: These things says the first and the last, who was dead and lives."

Once the first Epistle has been set down, the second is set down here. And it is divided into three parts like the preceding one, namely into exordium, narration, and conclusion. And the first is touched on there, "And to the Angel." The second, there, verse 9: "I know your tribulation." The third, there, verse 11: "He who has an ear, etc."

In the exordium two things are said. First, to whom he ought to write. Second, by whose authority, in the same place: "These things says the first and the last." And there he is described from the divine nature, secondly from the human nature, in the same place: "Who was dead."

And with regard to the divine he touches on two things: one by which he is shown to be creator, when he says, "first." Another by which he is shown to be rewarder, when it is said, "last." With regard to the human nature he touches on two things. One by which he is shown to be redeemer, when he says, "dead." The second, by which he is shown to be conqueror over death, when he says, "and lives."

Smyrna.

Therefore he says: "And to the Angel," that is, to the Bishop, "of the Church of Smyrna write," supply, these things which follow. And note that, as through Ephesus the state of the Church in the time of the Apostles is signified, so through Smyrna the Church in the time of the Martyrs is signified. For Smyrna is interpreted song, or as it were myrrh, which suits the Martyrs well, who sang in their heart to the Lord a song of gladness, and yet were in myrrh, that is, in the bitterness of bodily punishment. And it is well said as it were myrrh, because through gladness of mind they overcame affliction of body. Note: Literally in that city there was made a great slaughter of the disciples of John. But this song was the confession of faith among torments. Isaiah XXVII, 2 and 3: The vineyard of pure wine will sing to him: I am the Lord who guard it.

"These things says the first," from whom are all things, and before whom there is no one. Colossians I, 16 and 17: All things were created through him and in him, and he is before all. And through this the heresy of Arius is excluded, who said that Christ was a pure creature.

"And the last," that is, after whom there is no one, and to whom all things are ordered; "who was dead," so that he might redeem us from death. Hosea XIII, 14: From death I will redeem them.

"And lives," so that he might give us hope of rising again, because I Corinthians XV, 20 says: Christ rose from the dead, the firstfruits of those sleeping.

Note: Through these two things the error of Manichaeus is excluded, who said that Christ neither truly died nor truly rose again.

Or thus: "These things says the first," from whom are all things, "who was dead" temporally, "and lives" eternally. Honor is owed to the first, because he created; fear to the last, because he will judge; love to the dead one, because he gave life; hope to the living one, because he will raise up. John XIV, 19: Because I live, and you will live.

Three things are required for martyrdom.

Note: Here three things are touched on in order which are required in martyrdom: cause, punishment, conscience. Cause, there, "first and last," that is, it must be endured for God, who is both the beginning and end of all things. Punishment, there, "And he was dead." Conscience, there, when he says: "And lives." Hence one who wishes to endure martyrdom must suffer for Christ and live the life of grace, in order that bodily suffering may profit us.

"I know your tribulation and your poverty, but you are rich; and you are blasphemed by those who say they are Jews and are not, but are a synagogue of Satan."

Once the exordium has been set down, here the narration of the Epistle is set down, in which this Bishop is commended. And four things are said. First, he sets down commendation. Second, he predicts to him a future persecution, there, verse 10: "None of these things." Third, he invites to perseverance of faith, in the same place: "Be faithful." Fourth, he promises retribution, in the same place: "I will give you a crown."

In the first part he commends the Bishop from three things. First, from tribulation of the flesh. Second, from poverty of things: "And poverty." Third, from disparagement and detraction: "And you are blasphemed." The first is against concupiscence of the flesh, the second against concupiscence of the eyes, the third against pride of life.

Therefore he says: "I know," that is, I approve and choose, "your tribulation," not one, but manifold. Psalm XXX, 20: Many are the tribulations of the just. Or, "your tribulation," which belongs to you from corrupt nature. Job XIV, 1: Man born of woman, living a short time, is filled with many miseries. Jerome says: "Whatever punishment we suffer, let us believe this has arisen from our sins." Or, "your tribulation," which belongs to you because the father corrects the son whom he loves ¹³. Or, "your tribulation," for the killing of martyrs which is in your Church. Concerning these, Jeremiah XXV, 33: And there will be slain of the Lord, that is, for the Lord, on that day, from one end of the earth to the other: they will not be lamented, etc.

"And poverty," with regard to the injuries of sufferings. Hebrews X, 34: You received the plundering of your goods with joy. Hence he adds: "your," that is, inflicted upon you and voluntarily received by you. Or, "your poverty," that is, made by your will, because you spent your riches on the poor. Or, "your poverty," that is, of spirit and will. Matthew V, 3: Blessed are the poor in spirit.

Note that he says: "I know, etc." In this he intimates that it is good to serve such a Lord, who does not give to oblivion the services of his servants.

"But you are rich" in spiritual goods, although poor in temporal things; "rich" in heaven, although poor in the world; "rich" in conscience, although poor in money; "rich" in faith, poor in temporal substance. Christ loves and chooses such persons. James II, 5: Has not God chosen the poor in this world, rich in faith, etc.? Tobit IV, 23: Do not fear, my son. We indeed lead a poor life, etc.

"And you are blasphemed, etc."

"And," supply, although you are such, "you are blasphemed," that is, cheapened and reproached, "by those who say that they are Jews," that is, sons of Abraham literally. Note that they stirred up the Gentiles to the persecution of Christians. Hence, Acts XVII, 5, they stirred up the city of Thessalonica against Paul; they likewise did this also in Beroea, as is read in the same place, verse 13; likewise, in Ephesus ¹⁴.

"And are not," namely true sons of Abraham, because they do not do his works. John VIII, 39: If you are sons of Abraham, do the works of Abraham.

Synagogue of Satan.

"But they are a synagogue of Satan," that is, opposing the good. Ecclesiasticus XXI, 10: The gathered synagogue of sinners is tow, and their consummation is a flame of fire.

Or thus: "Those who say they are Jews," that is, confessing Christ, "and are not," but rather usurp the name; and therefore their tribulation is stronger, because it is inflicted by familiars. The Gloss here says: "No plague is more effective for harming than a familiar enemy, or a domestic foe." "But they are a synagogue of Satan," that is, of the devil, who is contrary to God; and therefore they are more difficult to conquer, the more numerous they are.

"Fear none of these things which you are about to suffer. Behold, the devil is about to send some of you into prison, so that you may be tested, and you will have tribulation for ten days."

Above he set down the Bishop's commendation; here he predicts to him future tribulation. And first, he exhorts him not to have fear. Second, he shows the devil to be the author of that tribulation, there, "Behold, the devil is about to send." Third, he shows the bitterness of the tribulation, there, "into prison." Fourth, the end, there, "so that you may be tested." Fifth, its duration, there, "for ten days."

Therefore he says: "None of these things." As if he were saying: If you are blasphemed, although you are good, nevertheless you should "fear none of these things which you are about to suffer." Or, "none of these things," namely poverty of things, tribulation of body, blasphemy of name or fame, temptation of heart, "should you fear." Matthew X, 28: Do not fear those who kill the body, etc. Acts XX, 24: I fear nothing, nor do I make my soul more precious than myself.

"Behold, about to send." As if they were asking: Whence shall we have tribulation? And God responds: "Behold," that is, in a short time, or as if at hand, or in the present time, "the devil is about to send," namely through himself and his members: through himself, by suggesting; and through his members, by executing, "some of you into prison," that is, into diverse tribulations. Haymo says: "By the name of prison is understood every tribulation of sufferings which the Saints endured from the devil."

"So that you may be tested," that is, so that through temptation you may be proved, as gold is proved by fire. Ecclesiasticus XXVII, 6: The furnace tests the potter's vessels, and the temptation of tribulation tests just men. Or, "so that you may be tested," that is, cleansed from the rust of sins. Proverbs XXV, 4: Remove the rust from silver, etc.

"And you will have tribulation," namely temptation and persecution.

Ten days.

"For ten days," that is, for the whole time of the present life, in which the life of man ought to be exercised in the ten commandments. Or, "ten days," that is, the time which flowed under the ten Roman rulers, who are signified by the beast which had ten horns ¹⁵. Augustine in book XVIII of The City of God says: "The first from Nero, the second from Domitian, the third from Trajan, the fourth from Antoninus, the fifth from Severus, the sixth from Maximian, the seventh from Decius, the eighth from Valerian, the ninth from Aurelian, the tenth from Diocletian." Likewise, in the time of the ten Popes who were after Clement. Or, "for ten days," that is, for many days, the finite for the infinite. Job XIX, 3: Behold, ten times you confound me. Or, he says "ten days" on account of the ten tribulations of the Church: of which one was under the Jews; the second under the Gentiles; the third under open heretics; the fourth under hidden and concealed ones; the fifth under false Christians, yet appearing good; the sixth under openly wicked Christians; the seventh under Antichrist; the three others under the world, the flesh, and the devil. Or, "ten days," that is, for the whole time of this life, in which through seven days the Church fights against three vices, namely avarice for riches, vain glory for dignities, desire for pleasures; and thus Haymo explains here.

And note that he says "you will have," not you will have in the singular, although he speaks to one, in which he intimates that he speaks generally to all who are in tribulation.

"Be faithful until death, and I will give you the crown of life."

Above he predicted future persecution; here he exhorts to perseverance in good, setting down consolation with this. As if he were saying: Thus you will have persecution; but nevertheless whatever happens, preserve perseverance in the end.

Hence he says: "Be faithful," that is, persevere in faith, or in the fidelity which you promised to God in baptism. I Corinthians XVI, 13: Watch, stand in faith, act manfully, etc.

"Until death," inclusively. As if he were saying: And until death do not desert the faith. Ecclesiasticus IV, 33: Fight for justice until death.

"Be faithful," as a wife to her husband, so that you adhere to no one other than God; as a servant to a master, so that you guard his goods well. Luke XII, 42: Who do you think is a faithful steward? As a friend to a friend, so that you love at all times. Ecclesiasticus VI, 15: There is no comparison to a faithful friend.

Crown of life.

"And I will give you the crown of life," that is, unending life, which is signified in a crown that is circular, and a circle has neither beginning nor end. Or, "the crown of life," namely, royal; for kings are accustomed to be crowned. This crown will be God himself, or the vision of him. Isaiah XXVIII, 5: On that day the Lord of hosts will be a crown of glory and a garland of exultation, etc.

"He who has an ear, let him hear what the Spirit says to the Churches: He who conquers will not be harmed by the second death."

Once the exordium and narration of the Epistle have been set down, here the conclusion is set down, in which he generally invites all to the reward.

Hence he says: "He who has an ear" of the heart, that is, understanding, "let him hear," that is, understand "what the Spirit says to the Churches," as before. Note: The Church is threefold: of the wicked. Psalm XXV, 5: I have hated the Church of the malignant. Likewise, of the just, concerning which, Matthew XVI, 18: Upon this rock I will build my Church. Likewise, of the good. Psalm CXLIX, 1: His praise is in the Church of the Saints. To the first he speaks by accusing and threatening. John XVI, 8: He will accuse the world concerning sin, etc. To the second he speaks by consoling and instructing. Psalm LXXXIV, 9: I will hear what the Lord God speaks in me, etc. To the third he speaks as a man is accustomed to speak to his friend, revealing all his secrets to him. John XV, 15: But I have called you friends, etc.

And he says: "Let him hear what the Spirit says," not what the devil says, Genesis III, 4: You shall by no means die. Not what the world says, Wisdom II, 8: Let us crown ourselves with roses before they wither. Not what the flesh says, Isaiah XXII, 13: Let us eat and drink, for tomorrow we shall die.

First death, second.

"He who conquers," namely the world, the pressure of tribulations, the attack of persecutors, or the flesh, the world, and the devil, "will not be harmed by the second death." The first death of the soul is in sins; the second is in punishments. The first is in the separation of soul and body; the second in eternal damnation. Note

that sin is called death, Wisdom I, 12: Do not be zealous for death in the error of your life. And rightly: because as bodily death harms in four ways, so does sin. The death of the body separates the soul from the body itself; so sin separates it from God. Likewise, that death separates one from friends and parents; so sin separates one from the Angels and all the Saints. Likewise, that death makes one leave behind the riches of the world; so sin makes one leave behind spiritual riches. Likewise, that death deprives one of bodily sight; so sin deprives one of spiritual sight. Likewise, the death of the soul, that is, sin, is likened to the death of the body in many things: because first the body is disordered, then it is weakened, afterward it dies, afterward it is carried out, afterward it is buried, then it is covered with a stone. So the soul first is disordered through an evil affection, is weakened through harmful delight, dies through consent, is carried out through the work, is buried through custom, is covered with a stone through hardness.

"And to the Angel of the Church of Pergamum write: These things says he who has the rhomphaea sharp on both sides."

This is the third Epistle, and the third principal part of this chapter.

And it is divided as the others into three parts, namely, into the exordium; and the narration, there, verse 13: "I know where you dwell"; and the conclusion, there, verse 17: "He who has an ear."

In the exordium he does two things. First, he touches upon the one to whom he writes. Second, by whose authority he does this, there, "Who has the rhomphaea."

Therefore he says: "And to the Angel." Continue: Thus you have written to the Churches spoken of above. "And to the Angel," that is, to the Bishop, "of the Church of Pergamum write," namely as to the others. Note: Through this Church is signified the state of the Church in the time of the heretics. For Pergamum is interpreted division of horns, and that Church itself distinguished by judging between the virtue of the faithful and the perfidy of heretics: so that the horns of sinners might be broken and the horns of the just one might be exalted ¹⁶. It also fits this Church that he says "rhomphaea," because, when about to speak of division, he sets down the instrument of dividing.

"These things says he who has the rhomphaea," that is, judicial power, or the sentence of judgment, "sharp on both sides," that is, cutting in soul and body. Or, because it cuts nobles and low-born, prelates and subjects, laymen and clerics, and so concerning others. Or, "on both sides," because he will render punishment to the evil and glory to the good. Matthew XXV, 34, 41: Depart from me, accursed.... Come, blessed ones. Above, I, 16: From his mouth a sword sharp on both sides went out. Or, "sharp on both sides," on account of the sin of omission and of commission. Jeremiah II, 13: They have abandoned me, the fountain of living water: behold omission; and they have dug for themselves cisterns, broken cisterns: behold commission. Or, "sharp on both sides," that is, punishing sinners of both times, namely, before grace and under grace.

Or, "Who has the rhomphaea sharp on both sides," that is, the word of God, or the divine speech, concerning which, Hebrews IV, 12: The word of God is living and effective, and more piercing than every two-edged sword. And it is called a rhomphaea sharp on both sides. On both, on account of the Old and New Testament: because, as Haymo says, the one cuts away sins of work, the other cuts away sins of thought. Concerning the first, Exodus XX, 13 and 14: You shall not kill. You shall not commit adultery. In the New Testament it is said, Matthew V, 22 and 28: Everyone who is angry with his brother, etc. Everyone who shall see a woman to desire her. Note: Isidore, Etymologies 18: "Rhomphaea is the same as framea, which is an iron sword. But framea is so called because it is iron, and therefore every sword is a framea."

"I know where you dwell, where the seat of Satan is, and you hold my name, and you have not denied my faith. And in those days Antipas, my faithful witness, who was killed among you, where Satan dwells."

Here the narration begins. And four things are said there. First, he puts before them the consolation of praise. Second, he shows the rigor of rebuke, there, verse 14: "But I have against you." Third, the admonition of correction, there, verse 16: "Likewise do penance." Fourth, the fear of threat, in the same place: "If not."

In the first he commends him from three things. First, from perseverance of faith among unbelievers. Second, because he held Christ's name against those disputing, there, "And you hold my name." Third, because he did not deny the faith on account of persecutions, there, "And you did not deny."

Therefore he says, commending him from perseverance of faith: "I know," that is, I approve, "where you dwell," namely remaining as a light in the midst of a wicked and perverse nation ¹⁷. "Where the seat of Satan is," that is, the congregation of the wicked, who oppose you and every good. In these the devil sits. Job XL, 16: He sleeps under the shadow, that is, in the greedy who seek the shadow of temporal things; in the secret of the reed, that is, in the proud who seek the emptiness of vain glory; and in moist places, that is, in the lustful who love the delight of the flesh, who are like a washed sow in the wallowing place of mud ¹⁸.

"And you hold my name," by resisting heretics who dispute and blaspheme my name. Or, "You hold my name," from which you are called a Christian; you defend it. Acts IV, 12: There is no other name under heaven given to men, in which we must be saved. This name must be held by believing with the heart, confessing with the mouth, living and conducting oneself by work.

"And you have not denied my faith," namely, on account of any tribulation whatsoever you did not deny with the mouth my faith which you held in the heart: because, the Apostle says, Romans X, 10: With the heart one believes unto justice, etc.

"And in those days Antipas my faithful witness, etc."

"And in those days." As if he said: Even in those days in which Antipas was killed for the faith, you did not deny the faith; and in this this man is commended, because when he saw others being killed, he did not deny the faith. Hence he says: "In those days," supply, Antipas was my faithful witness, that is, made a martyr for my faith. For martyr in Greek is witness in Latin.

"Who was killed among you": therefore by his example you ought to be encouraged to die for the faith. Nor is it a wonder if he was killed among you, "where Satan dwells," namely as in his members.

And he says: "Who was killed among you," although not by you, but by those in whom Satan dwells, that is, by such persons in whom he rests as in his own house. Luke XI, 24: I will return into my house. Note: Bernard says: "Certain persons say that this martyr suffered at Pergamum; others understand the Lord Jesus, who even now is killed by unbelievers as far as it lies in them." Haymo says that he was a certain martyr in the Church of Pergamum. Note: Antipas is interpreted giving passage, and signifies martyrdom, through which passage is made to the kingdom of heaven. Or, it signifies martyrs who were giving their own death to their killers, through which they were passing from the world to heaven, etc.

"But I have a few things against you: because you have there those holding the doctrine of Balaam, who taught Balak to cast scandal before the sons of Israel, to eat and to fornicate. So also you have those holding the doctrine of the Nicolaitans. Likewise do penance."

Above he set down commendation; here he sets down rebuke and argues against him, because he was not correcting the carnal also.

Continue thus: You are very commendable in the things said before, but nevertheless blameworthy in other things. Hence he says: "But I have a few things against you." The Gloss says, if you are corrected; otherwise they are many. And he determines what those things are:

"Because you have there," that is, in your episcopate, "those holding the doctrine of Balaam," whom you spare and do not expel; "who," namely Balaam, "taught Balak to cast scandal before the sons of Israel ¹⁹." And he adds what scandal: "to eat" of the sacrifices of idols, that is, idol-offerings; in this the sin of gluttony is accused, "and to fornicate," namely in veneration of the idol; in this the sin of lust is accused. And these two are fittingly joined, because Jerome says: "The belly heated with wine quickly foams out into lust." And note that, Numbers XXIV, 14 and following, one does not read expressly about the counsel of Balaam, but it was made plain through the subsequent effect. For seeing the Jews ready for lust, he counseled Balak to bring beautiful women and to place them before the sons of Israel. Captivated by their beauty, they would rush into their embraces and, seduced by flatteries, would eat of the sacrifices of Beelphegor. Thus there were certain persons in the Church of Pergamum who taught men to fornicate and to eat of the sacrifices of idols.

"So also you have those holding the doctrine of the Nicolaitans."

Nicholas also was preaching this. "So you have," that is, similarly, "you also have those holding the doctrine of the Nicolaitans," who were teaching that it was lawful for all women to be common. And in the fact that he says "holding," obstinacy in their sin is noted.

Here it is asked: Why is the sin of gluttony and lust called scandal more than other sins? Response. Because those sins are especially well known, and therefore especially effective for an evil example.

"Likewise do penance."

"Likewise," that is, as I said to the Bishop of Ephesus, so I say to you. Or, "Likewise," that is, from the like through the contrary. As if he were saying: As you sinned by eating and fornicating, so by the contrary, "do penance," that is, as concerning the deeds of the doctrine of Balaam, so concerning the deeds of the doctrine of the Nicolaitans. Or, "Likewise," that is, so that the punishment may be like the fault. Or, "Likewise," so that you do penance for negligence of correction, and they for the fault. Haymo: "For he who teaches wicked things and he who, while silent, permits them, are bound by equal guilt."

"If not, I will come to you quickly and will fight with them with the sword of my mouth."

Here the terror of the threat is set down, and the sense is: "If not" you do this, "I will come to you quickly," that is, I will make you quickly feel the coming of my wrath. Isaiah XVI, 3: Swiftly rendering what is just. Or thus: "I will come to you," that is, against you, "quickly," that is, in death, or unexpectedly. But on the contrary: Ecclesiasticus V, 4: The Most High is a patient rewarder. Response. Quickly is said by reason of the brevity of the present life. Or, "quickly," that is, suddenly. Hence that is said to happen quickly which is not foreseen. Luke XI, 46: The lord of that servant will come on a day when he does not hope and at an hour when he does not know, and he will divide him and will place his portion with the unbelievers.

"And I will fight with them," that is, against them, "with the sword of my mouth," that is, with judicial sentence; and I will prove that those fornicators have sinned.

And note that he says: "I will come to you," acquisitively; "and I will fight with them," associatively, to signify that the fault of the Prelate is greater than that of the subjects, and similarly a greater punishment ought to be inflicted; just as conversely the glory of good Prelates is greater. Likewise he says, "I will come to you" and "I will fight with them," to designate that both the subjects and the Prelate were culpable: for through his negligence they had fallen into sins. Hence the sense is as if it were said: I will come to you and fight with you. Or, "I will come to you all, and I will fight with you all." Thus another translation says.

And he says: "With the sword of my mouth," that is, the sentence which now is in the mouth for threatening, but on the day of judgment will be in the hand for killing; and therefore now we can escape, then not. For this reason it is said, Job XIX, 29: Flee from the face of the sword, for the sword is the avenger of iniquities.

"He who has an ear, let him hear what the Spirit says to the Churches: To the one who conquers I will give the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows except the one who receives it."

"He who has an ear, etc." This is the third principal part, in which he sets down the conclusion of the Epistle; and it is explained as before. But this particle or clause is frequently set down so that the attention of the hearers may be stirred up.

"To the one who conquers," namely these tribulations, or the desires of the flesh and the temptations of demons, supply, not merely to the one fighting; because II Timothy II, 5 says: He will not be crowned unless he has lawfully contended.

"I will give," namely freely, "hidden manna," that is, Christ, who is the bread of Angels; and therefore he was made man so that man might eat the bread of Angels. This manna is now hidden for those walking by faith; but then it will be manifest for those walking by sight. Isaiah XLV, 15: Truly you are a hidden God, the God of Israel, the Savior. Or, "manna," that is, eternal sweetness. Psalm XXX, 20: How great is the multitude of your sweetness, etc. Or, the "hidden manna" is called the Holy Spirit, concerning whose sweetness the Psalmist says, Psalm LXVII, 11: You prepared in your sweetness for the poor man, O God. Note: Christ is called "manna" on account of sweet refreshment, and this according to both natures. Concerning this Augustine says that the bodily eye will be refreshed in the humanity of Christ, but the spiritual eye in the deity; and thus he will enter and find pastures ²⁰. "Hidden," because Christ was hidden in the figures of the law through signification, in human flesh on account of our redemption, in the sacrament of the altar for our consolation.

"And I will give him a white stone," that is, eternal contemplation.

Or thus: "To the one who conquers I will give hidden manna," that is, the glory of the soul, which is called manna, because as manna tasted to each one as he wished, so eternal glory offers all delights to each one. "And I will give him a white stone," that is, the glory of the body, which is called a little stone diminutively with respect to the glory of the soul. Or, because that glory is now reckoned small by worldly persons. Through the white stone the glory of the body is rightly signified: by reason of whiteness clarity is signified, by reason of solidity impassibility, by reason of smallness subtlety, by reason of roundness agility.

"And on the stone a new name written," that is, in the body a new obedience of the flesh to the spirit, which now does not exist: because the flesh lusts against the spirit ²¹. Or, "On the stone," that is, in the body, "a new name written," that is, the name of son, not of servant, which is the old name. John XV, 15: I will not now call you servants.... But I have called you friends.

Or thus: "I will give him a stone," that is, Christ, who is signified by a stone: because a stone is a precious stone which is also called carbuncle, and it is so called from coal, because it takes a likeness from it; for when placed in darkness it shines. Thus Christ shone in the darkness of the world, when the Word was made flesh and dwelt among us ²². He is well called white because, as Haymo says: "Without any darkening of sin he appeared pure among men and by the light of his divinity illuminated the darkness of our mortality." Hence the bride, Song of Songs V, 10: My beloved is white and ruddy: white on account of innocence, ruddy on account of the Passion.

"And on the stone," that is, in Christ, "a new name written," that is, the Christian name, "which no one knows except the one who receives it." On the contrary: Many have known this name who are not Christians. Response. Knowledge is twofold: speculative and experiential. The objection is made about the first; here he speaks about the second.

Or thus: "Which no one knows," namely perfectly in this life, "except the one who receives it," namely in the fatherland.

Or otherwise: Through manna and through the stone the word of God is signified, which is called manna on account of the usefulness of refreshment, and a stone on account of the solidity of truth, white on account of the luminosity of instruction. Or, through hidden manna eternal life is signified, but through the stone charity, which is like a fiery stone, by which God and neighbor are loved; but it is white because by it the very blackness of sins is covered.

"And on the stone," that is, in such charity, "a new name written," that is, the name of son and of friend, or of disciple. John XIII, 35: In this all will know that you are my disciples, if you have love for one another.

"Which no one knows," that is, the power of this name, "except the one who receives it," that is, until he shall have received it.

"And to the Angel of the Church of Thyatira write."

This is the fourth part of the chapter, and the fourth Epistle of John.

And it contains three things as the preceding one does: the exordium, which is there, "And to the Angel"; the narration, which is there, verse 19: "I know your works"; and the conclusion, which is there, verse 26: "And he who conquers."

In the exordium two things are touched upon. First, to whom he writes. Second, by whose authority, there, "These things says the Son of God."

Therefore he says: "And to the Angel," that is, to the Bishop, "of the Church of Thyatira write." Note: Through this Church is signified the state of the universal Church in the time of Confessors and Doctors, who illuminated the Church by merits, doctrines, and examples; for Thyatira is interpreted illuminated. Likewise, according to Bernard, it is interpreted living victim, because those who have been illuminated and illuminate others ought to be a living victim through mortification of the flesh. Romans XII, 1: I beseech you through the mercy of God that you present your bodies as a living victim, etc.

"These things says the Son of God, who has eyes like a flame of fire, and his feet like aurichalcum."

Here he describes him by whose authority he writes, and this from two things. First, from excellent knowledge. Second, from eternal happiness, there, "And the feet, etc."

Hence he says: "These things says the Son of God." Note: He who above was said to be like the Son of man is here called Son of God, so that thus it may be shown that one and the same is Son of God and Son of man.

"Who has eyes," that is, the gifts of the Holy Spirit, "like a flame of fire," namely for illuminating the intellect and kindling the affection. For some gifts are for illuminating, some for inflaming; for this reason it is said, Daniel X, 6: And his eyes were as a burning lamp.

Or thus: "Who has eyes, etc.," that is, clear and penetrating, so that he sees all things. Hebrews IV, 13: All things are naked and open to his eyes. But John says this so that he might terrify those who were at Thyatira, because God sees their sins, who will judge them. Or thus: "Who has eyes, etc.," that is, who illuminates the intellect, kindles the affection, and consumes every evil. Or thus: "Who has eyes, etc.," that is, Prelates and Doctors, such as Augustine and Jerome, etc.

"Like a flame of fire," that is, shining with knowledge, seeking heavenly things, laying waste earthly hearts. Obadiah, verse 18: The house of Jacob will be fire, and the house of Joseph a flame, that is, Prelates; and the house of Esau stubble, that is, sinners. Zechariah XII, 6: I will set the leaders of Judah like a furnace of fire among wood and like a torch of fire in hay, and they will devour all peoples on the right and on the left, that is, sinners and heretics.

"And his feet," that is, the Preachers of Christ carrying him through the world by preaching. Isaiah LII, 7: How beautiful upon the mountains are the feet of the one announcing and preaching peace!

"Like aurichalcum." Note: As Gilbert says, aurichalcum is made when bronze is placed in fire, and when certain medicines have been applied the color of gold is induced; and it signifies Preachers, who are bronze through sonorous preaching; they are placed in fire through tribulation, that is, by the medicine of patience they are converted into the purest gold of proven life.

Or, "his feet" are called the faithful who will be at the end of the world, who will be purged by the fire of persecution. And note that Thyatira is interpreted illuminated, and with respect to this he writes to it on the part of the one who has eyes like a flame of fire. Likewise, it is interpreted living victim, and with respect to this he writes to it on the part of the one who has feet like aurichalcum. For a living victim offers to God mortification of the flesh through the fire of penance, carrying Christ in the heart through faith and in the body through imitation. Note that earlier he had said that the feet were in a burning furnace, which he does not say here, but only that they are like aurichalcum, to signify that the Saints of the first time, or Preachers, had the fervor of charity; now their charity has grown cold. Matthew XXIV, 12: The charity of many will grow cold.

"I know your works, and your faith, and your charity, and your ministry, and your patience, and your last works more than the first."

Once the exordium has been set down, the narration is set down, in which four things are touched upon. First, he commends the Bishop. Second, he rebukes him, there, verse 20: "But I have a few things against you." Third, he threatens the evil, there, verse 22: "Behold, I will send her, etc." Fourth, he consoles the good, there, verse 23: "But to you I say."

In the first part he first commends him in works, secondly in virtues, there, "And your faith and your charity."

Therefore he says: "I know," that is, I have approved and chosen, your good "works"; and not only works, but "also your faith," in the intellect by which you believe in God, without which no one can please God ²³; "and your charity," in the affection, "and ministry," in effect.

Or thus: "I know your works," namely those which you do well, "and faith," by which you direct yourself in things to be done, "and your charity," which is the form of faith, "and ministry," in alms; for thus he was giving large alms, which is the office of Prelates. For whatever they spend on superfluities, they steal from the poor and seize by robbery. Isaiah III, 14: The plunder of the poor is in your house. Or, "ministry" of preaching, or of teaching in making books in which those who come later may be taught, as Jerome and Augustine and those of this kind. II Timothy IV, 5: Fulfill your ministry.

"And your patience." Here he commends him from hope, insofar as he has patience in tribulation and perseverance in work: "and your works." Hence he says: "And your patience," which you have in tolerating adversities; concerning this, Luke XXI, 19: In your patience you will possess your souls.

"And your last works," supply, I know, "more than the first." He does not say better, because he was permitting Jezabel to teach.

It is read otherwise thus, so that he speaks to the universal Church and commends her from works, saying: "I know your works," in which idleness is condemned. Ecclesiasticus XXXIII, 29: For idleness has taught much evil.

"And faith," in which the remission of sins is obtained; in this the sect of heretics is condemned. Acts XV, 9: Purifying their hearts by faith. Or, "faith," that is, fidelity against traitors.

"And your charity," against the greedy. I John III, 17: Whoever has the substance of this world, etc.

"And ministry," against those who dominate. Matthew XX, 28: The Son of man did not come to be ministered to, but to minister.

"And your patience," against the angry. Proverbs XIV, 29: He who is impatient exalts his foolishness.

"And your works more than the first," against the lazy. Proverbs XIX, 15: Laziness sends in sleep, and a loose soul will hunger.

Otherwise: "I know your works," namely those which you do by provoking others to working well, "and faith," that is, your fidelity, by faithfully dispensing the talent entrusted to you, "and your charity," by exposing your own soul for your subjects, "and your patience," by sustaining adversities, "and your last works more than the first," by making progress in virtues. Proverbs IV, 18: The path of the just proceeds like a shining light and grows, etc.

"But I have a few things against you, because you permit the woman Jezabel, who says that she is a prophetess, to teach and to seduce my servants, to fornicate and to eat of idol-offerings."

Here he argues against him. And first, because he permits a woman to teach in the Church. Second, because he permits her to seduce the servants of God, there, "And to seduce my servants." Third, he expresses that seduction, there, "To fornicate and to eat of idol-offerings." Fourth, he expresses that she must be separated from the communion of the Church, there, verse 21: "And I gave her time, etc."

Therefore he says: Thus he is commendable on account of the things said before, "but" nevertheless "I have a few things against you."

It is asked: If he had charity, how was he leaving the sins of neighbors uncorrected? Response. Haymo says: "No reason permits that one whom the Lord follows with such great praise to be marked with this vice; but from the body of the elect he turns the speech to the part of the reprobate, which is understood in Doctors who by their negligence allow fornication and idolatry to exist in the Church of God under the Christian name."

"Because you permit." The Gloss says: "Not excommunicating the woman."

"Jezabel, who says that she is a prophetess, to teach and to seduce my servants, to fornicate and to eat of idol-offerings." Note: Jezabel was the wife of king Achab, as is said in IV Kings IX, 22, who was at once an idolater and a fornicator. Likewise, she was a persecutor of the servants of God; and it is certain that she was not living then when this revelation was made. Why then does he say Jezabel? Response. Haymo says: "Those who were in that Church, who were imitating her evil works: therefore in them that very mother of fornications was called by name." Therefore the sense is: Because you permit together Jezabel, that is, idolaters and fornicators, to teach and to fornicate, etc. Others say that literally in that Church there was a certain woman called by this name, who was the wife of the Bishop; and another translation hints at this, which says thus: "I have many things against you: that you allow your wife Jezabel, who says that she is a prophetess," because she was the Bishop's wife; or prophetess, that is, one seeing hidden and secret things, so that she might be believed more readily. Through her the heresy of Muhammad was introduced, as that Jezabel introduced Baal among the sons of Israel; and as she ordered the prophets of the Lord to be killed, so that law orders that one who preaches against it be killed.

"To teach." This is contrary to that which is said, I Corinthians XIV, 34: Let women be silent in the Churches. I Timothy II, 12: I do not permit a woman to teach.

"And to seduce," that is, to lead apart from the way of truth, or from the way of faith and morals, "my servants," supply, in this that she teaches.

"To fornicate," literally with women carnally, or with demons spiritually through idolatry, and other sins. But fornication is fourfold. The first is in the soul. Matthew V, 28: He who shall see a woman to desire her, etc. The second is in the act itself. I Corinthians VI, 18: He who fornicates sins against his own body. The third is in the worship of idols, which are adored as God. Jeremiah III, 8 and 9: She went away, and she herself also fornicated: ... and she committed adultery with stone and wood. The fourth is in earthly love. Ephesians V, 5: Greed, which is the service of idols. Three kinds now reign in the Church, although there is not the fourth, because it does not adore idols.

"And to eat of idol-offerings," that is, of things immolated and offered to idols in veneration of them, and with scandal of the weak brother; otherwise it is not forbidden to the knowledgeable, who know that an idol is nothing ²⁴.

"And I gave her time to do penance, and she does not wish to repent of her fornication."

Here he shows that she must be separated from the Church, since after being long awaited she did not wish to do penance.

Continue: Such is that woman whom you permit to teach in the Church; and although she is such, "I gave her time to do penance," namely for her sins; in this is shown the excellence of the mercy of God, who wishes no one to perish. Ezekiel XXXIII, 11: I do not wish the death of the impious man, but, etc. And it is an argument that the time given to us is for doing penance. For if time is the measure of motion, we ought always to be in the motion of penance. Ecclesiasticus IV, 23: Son, preserve time and avoid evil. But in the future it will be the time of the Lord. Psalm LXXIV, 3: When I shall receive the time, etc.

"And she does not wish to repent of her fornication," literally, or of the fourfold fornication spoken of before; in this the aggravation of the fault is noted. Job XXIV, 23: God gave him a place of penance, and he abuses it unto pride. And he says: "She does not wish"; he does not say, she cannot, because it is not impotence, but the will, that is culpable.

"Behold, I will send her into a bed, and those who commit adultery with her will be in the greatest tribulation, unless they do penance from their works. And I will kill her sons in death."

This is the third part, in which he threatens the evil.

And two things are said. First, the punishments which the Lord is going to inflict upon the evil are set down. Second, the faith of the Church is commended, which shows God as punisher of all evils, there, verse 23: "And all the Churches will know."

In the first part three things are said. First, he threatens them with boldness in sinning and security. Second, he threatens them with temporal tribulation, there, "And those who commit adultery with her." Third, with eternal death, there, verse 23: "And I will kill her sons."

Therefore he says: "Behold, I will send her," permissively, "into a bed," that is, the security of sinning. Concerning this, I Kings XIX, 15: Bring him to me in the bed, so that he may be killed. Or, "Into a bed," namely of infirmity and affliction. Job XXXIII, 19: He also rebukes through pain on the little bed. Or, "Into a bed" of shamelessness, namely permissively. Romans XIII, 13: Not in bedchambers and shamelessness. Amos VI, 4: You who sleep on ivory beds and are wanton on your couches, etc.

"And those who commit adultery with her," who are conformed to her through works, "will be in the greatest tribulation," namely of temporal punishment, or in the greatest tribulation after death. Great is the punishment in the separation of soul from body, greater in the soul placed in hell, greatest when man is punished in both. Romans II, 9: Tribulation and anguish upon every soul of man working evil. Likewise, punishment is great in this world, greater in purgatory, greatest in hell. Likewise, that infernal punishment is great because of the diversity of punishments, greater because of bitterness, greatest because of eternity. Jeremiah XXX, 12: Your fracture is incurable; your wound is very bad.

"Unless they do penance from their works," that is, concerning past sins. Ecclesiasticus II, 22: If we do not do penance, we will fall into the hands of the Lord and not into the hands of men.

"And I will kill her sons in death."

"And her sons," that is, her imitators, "I will kill in death," namely eternal death. Or, "in death," that is, when they will die. The Gloss says: Because death is continued to death.

"And her sons, etc." On the contrary: Ezekiel XVIII, 20: The son will not bear the iniquity of the father. Response. Here he does not speak of natural sons, but of imitators; hence: "And her sons," the Gloss says: all followers.

"And all the Churches will know that I am the one searching the reins and hearts; and I will give to each one of you according to his works."

Here he commends the faith of the Church, because even now it believes things not seen. As if he were saying: "I will kill her sons in death," and then they "will know" the punishment inflicted upon the evil. Or, "they will know," namely in reality what they now believe by faith, "all the Churches," that is, the Saints who are from the congregation of the Church, "that I am the one searching the reins and hearts," that is, thoughts and desires, namely for punishing or rewarding. Psalm VII, 10: God searching hearts and reins. And he says: "Searching," that is, subtly examining and looking upon, and subtly rewarding.

"And I will give to each one of you according to his works," namely to the just the reward of his labor, to the unjust the punishment of eternal damnation. Jeremiah XVII, 10: I give to each one according to his way.

"Searching reins and hearts." On the contrary: Job X, 5 and 6: Are your days like the days of man, and your years like human times, that you seek my iniquity and search out my sin? Response. In searching there are two things: inquiry concerning an unknown thing so that it may be known, or concerning a thing less known so that it may be known better, and in this way God does not search. Likewise there is subtle knowledge by which a thing is most certainly seen; in this way God searches.

"But to you I say, And to the rest who are at Thyatira: Whoever do not have this doctrine, and who have not known the depths of Satan, as they say, I will not send another burden upon you. Nevertheless, hold that which you have until I come."

This is the fourth part, in which he consoles the good.

And first he makes them commendable because they did not have the doctrine of this woman. Second, because they did not approve the depth of Satan, there, verse 24: "Who have not known the depths of Satan." Third, he says that they should hold only the Gospel, there, "As they say."

Continue: Thus I will do to the evil: "but" in place of yet, "to you others," namely from the evil, that is, who are unlike them. Or thus: Thus I will do to the evil: "but to you I say," singularly, "to the rest," that is, to you who are unlike the rest, "who are at Thyatira," persevering in faith.

Then he changes the person: "Whoever do not have this doctrine," namely that there is no salvation without the law, and that it is lawful to eat of idol-offerings and to fornicate, "who have known," that is, have approved, "the depths of Satan," that is, the pride which he suggests, or his deep cunning. "As they say," namely certain Jews say that I am going to send, "I will not send another burden upon you." The Gloss says: of the old law.

And although they say this, "nevertheless hold that which you have." The Gloss says: to render.

"To you I say, who are at Thyatira." And what do I say? namely this: "I will not send another burden upon you," namely of the old law or of legal observance, "as they say," namely the false Apostles, that I am going to send over the Gospel; nevertheless "that which you have," namely the Gospel, "hold," although they say that I will impose the legal burden, and hold this "until I come," namely to render to each one according to merits. Nor do I say this to all, but only to those "whoever do not have this doctrine," namely that without the law there is no salvation, and that it is lawful to eat the idol-offering and to fornicate.

Or thus: "Whoever do not have this doctrine," that is, those whom the persuasion of the wicked does not incline to a perverse work; and then it is an explanation of what he said, "to the rest," and it is metaplasm, that is, a change of person. And I also say this to those "who have not known," namely through approval, "the depths of Satan," that is, the pride which Satan suggests. Thus it is read according to Haymo.

It is read otherwise according to others, and then the punctuation is made thus: "Who have not known the depths of Satan as they say," namely the Jews, because they were glorying in the observance of the law. Because of the height, if the law itself is fulfilled, it is understood carnally, and the letter is construed thus: "But to you I say, to the rest who are at Thyatira," namely persevering in faith. And afterward he changes the person: "Whoever do not have this doctrine," that is, who have not received the doctrine of this most wicked woman, "who have not known the depths of Satan as they say," and who have not received the law as they say it must be understood and observed carnally. For they used to say: Unless you circumcise the flesh of your foreskin, you will not be able to be saved ²⁵. To you, I say, who have persisted in faith, "I will not send another burden upon you," supply, except that which has been commanded to you by the Apostles. Acts XV, 28 and 29: It has seemed good to the Holy Spirit and to us to impose no burden further upon you than these necessary things: that you abstain from things sacrificed to images, and from blood, and from what has been strangled, etc.

"Nevertheless hold that which you have," namely the light yoke of the Gospel, concerning which, Matthew XI, 29: Take my yoke, etc.

"Until I come," namely to reward each one according to his own merit.

It is read otherwise thus: "But to you I say, to the rest," supply, who are unlike, "who are at Thyatira." As if he were saying: Not only to you, but to all wherever they may be: "who do not have this doctrine," namely the doctrine which Jezabel preaches, that it is lawful to eat the idol-offering and to fornicate; "who have not known," so that it is not read who have approved, "the depths of Satan," namely by approving the pride which Satan suggests. Or, "depths," that is, the deep cunning of the devil, by which under the appearance of holiness he suggests that legal observances must be kept with the Gospel; "as" certain persons who went out from Judea affirm that I am, "I will not send another burden upon you," supply, than the Gospel. Or, "As they say," namely certain heretics saying that both here and in the future good Christians ought to be afflicted, "I will not send another burden upon you," namely other than now. As if he were saying: I will not punish you in the future. And I do not say this to all, but to those "whoever will not have had this doctrine," namely which the pseudo-apostles preach, and to those, supply, who have known, supply, illuminated by grace, "the depths of Satan," that is, the cunnings of the devil, "as they say, I will not send another burden upon you," namely other than what you now sustain in tribulations.

"Nevertheless hold that which you have." As if he were saying: I will do this for you if you persevere, not otherwise. Or, "Hold that which you have," that is, the doctrine handed down to you. And do this "until I come," namely, about to reward you.

"And he who conquers and keeps my works until the end."

This is the third part of this Epistle.

And two things are touched upon. First, the stirring of affection is set down, when he says: "He who conquers." Second, the stirring of intellect, there, verse 29: "He who has an ear."

Likewise, he stirs the affection to two things, namely to fighting against vices, there, "He who conquers." Likewise, to working with perseverance, when he says: "He has kept."

Therefore he says: "He who conquers." Haymo says: "The desires of the flesh and the temptations of these."

"And has kept until the end," namely of life. Or, "Until the end," namely of the consummation of justice, "my works," namely those which I command to be worked. Or thus: "And has kept," that is, has persevered in my faith.

"I will give him power over the nations. And he will rule them with an iron rod, and they will be broken like a potter's vessel, as I also received from my Father; and I will give him the morning star."

Here a twofold reward is set down.

The first is signified when he says: "I will give him." And this responds to victory.

The second, when he says: "I will give him the morning star." And that responds to perseverance.

Hence he says: "And he who conquers," namely the devil in his temptations, "I will give him power over the nations." The Gloss says: "In this age, and literally, the Church grew in the time of Confessors in many dominions and possessions."

"And he will rule them with an iron rod,"

That is, with straight and inflexible justice; for an iron rod is straight and inflexible.

"And they will be broken like a potter's vessel," some so that they may be changed for the better, as the corrigible; some so that they may be destroyed, as the incorrigible. Psalm XXVII, 5: You will destroy them and will not build them up. Hence he says: "And he will rule them with a rod," with respect to the predestined, "and they will be broken like a potter's vessel," with respect to the foreknown. Isaiah XXX, 13 and 14: Suddenly, while it is not hoped for, its breaking will come; and it will be shattered as a potter's jar is broken, with a very strong breaking.

"As I also received,"

Namely, insofar as I am man, "from my Father," because whatever the Son has, he has from the Father. Note: Insofar as he is God, he has eternal power. Daniel VI, 26: His power is unto eternity. Insofar as he is man, he has power given to him in time. Matthew XXVIII, 18: All power has been given to me, etc.

Otherwise concerning judgment, thus: "He who conquers," namely the world and the things which are of the world, "and has kept my works," namely poverty, humility, patience, and things of this kind, "I will give him power over the nations," namely of judging them. Matthew XIX, 28: You who have followed me, etc.

"And he will rule them with an iron rod," that is, with inflexible sentence; namely, he will send them into Gehenna, "and they will be broken like a potter's vessel," through irreparability, "as I also received" power of judging; the Gloss says, through humanity; "from my Father," that is, from the whole Trinity, which is our Father and the Father of Christ insofar as he is man. And the sense is: I will give judicial power to him who has kept my works, "as I also received"; and there is a likeness in the act of receiving, and not in the mode. As if he were saying: I received from the Father, and they received from me.

"And I will give him the morning star."

This reward responds to perseverance. For it is just that one who was an evening star by persevering unto the end should have the morning star in retribution, that is, Christ, of whom it is said below, XXII, 16: I am the root and stock of David, the splendid and morning star.

Therefore he says: "And I will give him," namely the one who has conquered and who has kept my works by persevering unto the end, "the morning star," that is, Christ as retribution. Hence Bede says: "The star is Christ, who, when the night of this age has passed, promises and opens eternal light of life to the Saints."

Or, "the morning star," that is, the first stole of the soul, which is called a star on account of the clarity of contemplation, and morning on account of the beginning of beatitude. Or, "the morning star," that is, faith, which is called a star because it illuminates the mind. Augustine: "Faith is the light of the mind." "Morning," because it does not have obscurity. I Corinthians XIII, 12: We now see through a mirror in an enigma, but then face to face. Likewise, the "morning star" precedes the sun and disappears when it appears; so faith precedes vision, and when vision comes faith is emptied. I Corinthians XIII, 10: When that which is perfect has come, that which is in part will be emptied.

Or thus: the "morning star" is Christ, who illuminated the world. Ecclesiasticus L, 6: Like the morning star in the midst of a cloud, and like the full moon in its days, he shines. Likewise, John the Baptist, who preceded the sun, that is, Christ. Job XXXVIII, 32: Can you bring forth the day-star in its time? that is, John the Baptist. Likewise, any saint who gives the light of good example. Daniel XII, 3: Those who instruct many unto justice will shine like stars unto perpetual eternities. Likewise, recognized truth. II Peter I, 19: Until the day dawns and the day-star rises in your hearts. That, I say, is the day-star which knows no setting, as Augustine says. But that one which falls rises in the heart-