On the Apocalypse of Blessed John, Vision I-II, 28-29. Dubia

of many hearts, namely presumption and pride; concerning this, Isaiah XIV, 12: How have you fallen from heaven, Lucifer, who used to rise in the morning? etc.

Note: Christ is called the "morning star," that is, day-star, because as the day-star surpasses all stars in splendor, so Christ surpasses all in knowledge. John III, 31: He who comes from heaven is above all. Likewise, as the day-star brings in the day, so Christ brought the knowledge of faith into the world. Isaiah IX, 2: For those dwelling in the region of the shadow of death, light has arisen for them. John I, 9: He was the true light. Likewise, as the day-star announces a new day beforehand, so Christ by rising again shows the future resurrection. I Corinthians XV, 20: Christ rose from the dead, the firstfruits of those sleeping. Matthew II, 2: We have seen his star in the East.

"Morning," namely ending the night of fault. Apocalypse XXII, 16: I am the root and stock of David, the splendid and morning star. Placed in heaven through predestination. Genesis I, 16, 17: He made two great lights... and the stars, and placed them in the firmament. Remaining in its own order through the discipline of morals. Judges V, 20: The stars remaining in their order and course fought, etc. Shining through the showing of good example. Job XXXVIII, 31: Will you be able to join the shining Pleiad stars? Gleaming through holy doctrine. Daniel XII, 3: Those who instruct many unto justice will shine like stars. Conquering demons through power. Numbers XXIV, 17: A star will rise from Jacob. It follows: And he will strike the leaders of Moab. Excelling all others, that is, the saints, through dignity. Wisdom VII, 29: This is more beautiful than the sun and above every arrangement of the stars; compared with light, she is found prior.

"He who has an ear, let him hear what the Spirit says to the Churches."

Here the stirring of the intellect is set down, on the occasion of which it is asked: Since in the other Epistles the stirring of the intellect is placed first, and then the reward is set down, why is it done here in the reverse way, because the reward is placed first and then the stirring of the intellect is added? Response. In the first three Epistles the state of the primitive Church is signified, when faith was being planted; and therefore the stirring of the intellect to hear was set down first, because faith is from hearing, and hearing through the word of God ¹. And afterward the reward was set down, which was enticing one to guard what had first been heard. But the following Epistles signify the state of the Church when faith had already illuminated the whole Church; this is signified through Thyatira, which is interpreted illuminated; and therefore now it is not necessary to preach so that faith may be planted, but so that, once planted, it may be preserved; and it is preserved through consideration of the reward. Therefore in these the reward is put first for admonition.

Here are doubtful questions.

Dub. 1.

First, on that phrase, verse 1: "To the Angel of the Church of Ephesus write." It is asked: Since it was said above, I, 11: What you see, write in a book and send to the seven Churches, why does he write here to the Bishop and not to the Church?

Response. This is done to signify the unity of faith and charity between the Prelate and the Church; this is signified by that vision, which designates the Angels and the Church to be one, since in the beginning it is said: "To the Angel of the Church of Ephesus write, etc." At the end he says: "He who has an ear, let him hear what the Spirit says to the Churches." Hence it is manifest that the Angels and the Churches are the same; but because the Prelate, by reason of the dispensation of the sacraments, is set before others, therefore he says: Write to the Angel, that is, to the Prelate, and not to the Churches.

Dub. 2.

Second, on that phrase, verse 2: "And because you cannot endure evil persons." On the contrary: It seems that he ought not to have been praised on account of this, because Augustine says: "He was not good who could not endure evil persons."

Response. There are two things in an evil person: nature and vice. Nature ought to be endured, but vice not; he is speaking about this here. Or it must be said that some evil persons intend to corrupt the universal good of the Church, as heretics do, and these are not to be endured; and he is speaking about these here. Others do not intend to corrupt that good, as sinners who nevertheless are faithful, and such are to be endured while their correction is hoped for; and thus the word of Augustine is understood.

Dub. 3.

Third, on that phrase, verse 11: "He who conquers will not be harmed by the second death." It is asked: Since death is threefold, of sin, of the flesh, and of eternal damnation, why is the last damnation called not the third death but the second death?

Response of Haymo: "Those deaths seem to be placed here which are necessarily proved, namely the death of sin and the death of eternal punishment; by comparison with these, that death which is common is not to be called death. Therefore the first death which harms is sin; after this no other death which can harm succeeds except eternal damnation as the second. Therefore, with the middle one passed over, which does not harm, that one ought to be called second which harms after sin." Therefore "he who" "shall have conquered," that is, shall have overcome the death of sin killing souls, will not come to the harm of this death which after that one tortures bodies and souls together without end, which always kills. Likewise, the death of nature is not ordered of itself by necessity to either of those, and therefore that death is called second which is ordered to the first.

Dub. 4.

Fourth, on that phrase, verse 14: "But I have a few things against you." It is asked: Since there was so great an error there that heretics existed and were named, how does he say: "But I have a few things against you?"

I respond. What is said here signifies that few of the faithful had been deceived by the heretics; for this reason he says: "I have a few things against you." Or, as the Interlinear says, they are few if you correct them; and if you do not correct them, they are many.

Dub. 5.

Fifth, on that phrase, verse 14: "Because you have there those holding the doctrine of Balaam." Why is this man reproved because there were evil persons in his diocese, when the Lord permits this, Matthew XIII, 30: Let both grow until the harvest?

Response. While certainty concerning heretics cannot yet be had, they ought to be endured, lest the good be rooted out at the same time; but when it can now be had, they ought to be rooted out and not permitted. The Lord speaks in the first case, Matthew XIII, 30.

Dub. 6.

Sixth, on that phrase, verse 19: "I know your works, and faith, and your charity." It is asked: Since faith and charity are prior to good works, why does he first commend him from works? Likewise, the Gloss says: "First faith, from faith charity, from charity good works."

Response. Order is twofold: one of nature, according to which the Gloss proceeds; the other of knowledge, according to which the text proceeds. Hence because works are prior in knowledge, therefore he treats works first. Matthew VII, 16: From their fruits you will know them. And according to the Philosopher, first acts are in powers, and also in habits, with respect to knowledge ².

Chapter III.

He is ordered to write to the churches of Sardis, Philadelphia, and Laodicea, recalling those who err to penance by threats, but praising others and promising a reward to the one who conquers; saying that God knocks at the door so that he may enter to the one who has opened.

1. And to the angel of the church of Sardis write: These things says he who has the seven spirits of God and the seven stars: I know your works, because you have a name that you live, and you are dead. 2. Be watchful, and strengthen the other things that were about to die; for I do not find your works full before my God. 3. Therefore have in mind how you have received and heard, and keep it, and do penance. Therefore if you do not watch, I will come to you like a thief, and you will not know at what hour I will come to you ³. 4. But you have a few names in Sardis who have not defiled their garments; and they will walk with me in white, because they are worthy. 5. He who conquers will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before my Father and before his angels. 6. He who has an ear, let him hear what the Spirit says to the churches. 7. And to the angel of the church of Philadelphia write: These things says the Holy and True one, who has the key of David, who opens and no one shuts; shuts and no one opens ⁴: 8. I know your works. Behold, I have given before you an open door, which no one can shut ⁵, because you have a little strength, and you have kept my word, and you have not denied my name. 9. Behold, I will give from the synagogue of Satan, those who say that they are Jews and are not, but lie; behold, I will make them come and adore before your feet, and they will know that I have loved you. 10. Because you have kept the word of my patience, I also will keep you from the hour of temptation, which is about to come into the whole world to test those dwelling on earth. 11. Behold, I come quickly: hold what you have, so that no one may receive your crown. 12. He who conquers, I will make him a column in the temple of my God, and he will not go outside anymore; and I will write upon him the name of my God, and the name of the city of my God, of the new Jerusalem, which descends from heaven from my God, and my new name. 13. He who has an ear, let him hear what the Spirit says to the churches. 14. And to the angel of the church of Laodicea write: These things says the Amen, the faithful and true witness ⁶, who is the beginning of the creature of God: 15. I know your works, because you are neither cold nor hot; would that you were cold or hot! 16. But because you are lukewarm and neither cold nor hot, I will begin to vomit you out of my mouth. 17. Because you say, I am rich and have been enriched and need nothing; and you do not know that you are wretched and miserable and poor and blind and naked. 18. I advise you to buy from me tested fiery gold, so that you may become rich; and that you be clothed in white garments, and that the confusion of your nakedness may not appear; and anoint your eyes with eye-salve, so that you may see. 19. Those whom I love, I rebuke and chastise ⁷. Therefore emulate, and do penance. 20. Behold, I stand at the door and knock; if anyone hears my voice and opens the door to me, I will enter to him and will dine with him, and he with me. 21. He who conquers, I will give him to sit with me on my throne, as I also conquered and sat with my Father on his throne. 22. He who has an ear, let him hear what the Spirit says to the churches.

Commentary on Chapter III of the Apocalypse.

"And to the Angel of the Church of Sardis write: These things says he who has the seven spirits of God and the seven stars."

Above, four Epistles directed to four Churches have been set down; here three others directed to three other Churches are set down.

And according to this, this chapter is divided into three parts. The second part is there, verse 7: "And to the Angel of Philadelphia, etc." The third part is there, verse 14: "And to the Angel of Laodicea, etc."

The first Epistle is divided into three parts: into the exordium, which is there, "And to the Angel of the Church of Sardis"; and the narration, which is in the same place, "I know your works"; and the conclusion, which is there, verse 5: "He who conquers."

In the exordium two things are said. First, to whom he ought to write: "And to the Angel." Second, by whose authority this is done: "Who has the seven spirits of God."

Therefore he says:

"And to the Angel," that is, to the Bishop, "of the Church of Sardis." Sardis is interpreted principality of beauty, and signifies the state of the Church in the time of simple saints, who are after the Expositors and Doctors; and in their time temporal things were obtained abundantly. Otherwise Sardis signifies the Church whose beauty here begins through grace and in the future will be consummated through glory. For here the Church is beautiful through grace, in which she is born. Wisdom IV, 1: O how beautiful is a chaste generation! But in the future she will be wholly beautiful through glory, in which she will be consummated. Song of Songs IV, 7: You are wholly beautiful, my friend.

"Write," namely that which follows:

"These things says he who has the seven spirits of God,"

That is, the universality of graces which is in the seven gifts of the Holy Spirit, from which comes the whole beauty of the Church in the present.

"And the seven stars," that is, the universality of heavenly glory, which will be in glorified bodies by reason of inamissible brightness. For they will have been configured to the body of Christ's brightness. Philippians III, 20: We await a Savior, etc. And therefore Paul compares them to stars, I Corinthians XV, 41 and 42: Star differs from star in brightness; so also the resurrection of the dead.

"These things says." As if he were saying: He is the one from whom comes the beginning of beauty in the present, and thus he is said to have "the seven spirits"; and from whom comes the consummation of beauty in the future, and thus he is said to have "the seven stars."

Note: This Bishop is not commended in any virtue as the others are, but at once is reproved for hypocrisy, because there was nothing of spiritual life in him. For a hypocrite is like a body without spirit, because he does not have grace, which is life; and on account of this he says to such a one: "These things says he who has the seven spirits," that is, who gives every spiritual life; this is against hypocrites, who are dead within. Wisdom I, 5: The Holy Spirit of discipline will flee what is feigned.

"And the seven stars," that is, the one from whom comes spiritual illumination, which this man likewise lacked; because he was in the darkness of sin, although he seemed to shine for others like hypocrites. Matthew XXIII, 13 and following: Woe to you, scribes and Pharisees, hypocrites, etc. Note that he speaks first of spirit rather than of star or light, because living is prior to shining. Hence John I, 4: And the life was the light of men. First it is called life, afterward light. And John V, 35: He was a burning and shining lamp. Bernard says: "To shine only is vain, to burn only is little; to burn and shine is perfect."

Or thus: "Who has the seven spirits of God," that is, the sevenfold spirit who gives life to the dead. John VI, 64: It is the Spirit who gives life.

"He has," to give to whomever he wishes. John III, 8: The Spirit breathes where he wills.

"And the seven stars," that is, the seven virtues which this man lacked, although he seemed to have them in outward appearance.

"I know your works, because you have a name that you live, and you are dead."

Above he set down the exordium; here he sets down the narration.

And four things are touched upon. First, the harshness of rebuke: "I know your works." Second, the admonition of correction, there, verse 2: "Be watchful." Third, if he does not repent, the terror of threat, there, verse 3: "Therefore if you do not watch." Fourth, the example of imitation, there, verse 4: "But you have a few names."

Therefore he says:

"I know," that is, I know with simple knowledge, as it is taken in Psalm XCIII, 11: The Lord knows the thoughts of men.

"Your works," namely evil and done without charity; "because you have a name," that is, great fame, which is called a name. I Maccabees V, 57: Let us also make a name for ourselves, etc.

"That you live," by faith, which is life. Habakkuk II, 4: The just man lives in his faith. Likewise, by charity. I John III, 14: We know that we have been transferred from death to life, because we love the brothers. Note: In this he reproves him for hypocrisy, because hypocrites have only the name of sanctity without the reality, but not the works; for they do all things so that they may be seen by men.

"And you are dead," by the death of fault, concerning which, Wisdom I, 13: God did not make death, etc. Ambrose, On the Observance of Bishops: "Let there not be an empty name and an immense crime; let there not be a lofty honor and a life surrounded by sins; let there not be a godlike profession and a devilish action. Whoever is such does not have that whereby he lives, but is dead."

"Be watchful, and strengthen the other things which were about to die; for I do not find your works full before my God."

Here the admonition of correction is touched upon by exhorting to penance.

And three things are touched upon. First, that he direct his intention to God. Second, he says why he admonishes this, there, "For I do not find." Third, he admonishes that he fear the good things heard, verse 3: "Therefore in mind."

Therefore he says:

"Be watchful." As if he were saying: Until now you have slept by not directing your intention, but now open your eyes. Hence he says: "Be watchful," namely so that you may direct your intention to God, not to men, not to the world; and thus there will be simple intention, concerning which, Matthew V, 22: If your eye has been simple, your whole body will be bright.

"And strengthen the other things which were about to die." As if he were saying: If you wish to live in the good things which you do, do them with a good intention.

Or thus: "Be watchful," that is, be solicitous concerning your own salvation and that of your people, by the example of Jacob, who said, Genesis XXXI, 40: Sleep fled from my eyes. And by the example of the shepherds, Luke II, 8: There were shepherds watching and keeping the watches of the night over their flock.

"And strengthen the rest," that is, others through your preaching. Luke XXII, 32: And you, when once converted, strengthen your brothers.

"Which were about to die," through fault. John IV, 49: Lord, come down before my son dies. For the soul is sick when it is tempted; but when it consents to sin, it dies.

"For I do not find your works full,"

Namely with right intention. For the works of hypocrites are empty, because they do all things for empty glory. Wisdom III, 11: Their hope is empty, and their labors without fruit. Or, "full" in number, because he was omitting many of those things which he ought to do. Or, "full," that is, perfect by charity. Or, "full" in time, because he was not doing in its own time what he was bound to do. Or, "full" in perseverance or consummation, because he was leaving many things imperfect. Hence it could be said to him what is said in Luke XIV, 30: This man began to build, etc.

"Before my God," namely, who sees within, although they seem full to men who see outwardly. I Kings XVI, 7: Man sees those things which appear, etc.

"Therefore have in mind how you have received and heard, and keep it, and do penance. Therefore if you do not watch, I will come to you like a thief, and you will not know at what hour I will come to you."

Here he admonishes him to have in memory the things which he heard from the holy Doctors.

Hence he says: "Therefore have in mind," that is, in memory so that you may be converted more quickly, "how you have received and heard," namely the doctrine from holy Doctors. II Timothy III, 14: But you, remain in those things which you have learned and which have been entrusted to you, knowing from whom you have learned.

"And keep," that is, fulfill through the execution of works; "and do penance," namely concerning those things which you have omitted, through satisfaction, because James IV, 17 says: For one knowing how to do good and not doing it, it is sin to him.

Or thus: "Therefore have in mind how you have received," namely the penance which you began to work. Or, "how you have received," that is, by what example or by whose example you have been converted. Or, "how you have received," namely grace and faith, not by your merits but by the grace of God alone; "and heard," outwardly from the mouth of the Preacher. "And keep." Keep each, namely by fulfilling it by work, that is, grace and faith. James I, 22: Be doers of the word and not hearers only. Or, "Keep," namely the commandments. Matthew XIX, 17: If you wish to enter into life, keep the commandments.

"And do penance" for your negligence.

"Therefore if you do not watch, etc."

"Therefore if you do not watch," that is, unless you have been solicitous by directing your intention so that you do good things on account of God, not on account of the favor of men. Haymo says: "He watches who from the things he does seeks not human praise but the glory of God." Or, "If you do not watch," namely stirred from the sleep of ignorance and sin to the watchfulness of grace and knowledge. I Corinthians XV, 34: Awake, just ones, and do not sin. Likewise, "If you do not watch," stirred from the sleep of ignorance and torpor to the watchfulness of diligence and solicitude, namely concerning yourself and your flock. II Timothy II, 15: Carefully take care to present yourself approved to God, an unconfused worker. This man watches who repels from himself the torpors of negligence.

"I will come to you," namely to judge, "like a thief," that is, unexpectedly. I Thessalonians V, 2: The day of the Lord will come like a thief in the night.

"And you will not know"; and therefore you will not be able to guard against it, "at what hour I will come," namely in the evening, or in the morning, or at cockcrow, or at midnight ⁸, "to you" to despoil and punish.

Here it is asked: Why does he not say here, "I will come to you quickly," as in the others, but says, "I will come to you like a thief"?

I respond. This man had been removed from justice and had fallen into fault; and therefore he determines no span of time, so that he may fear more, regain sense more quickly, and correct himself more zealously. Matthew XXIV, 44: Therefore you also be ready, because at what hour you do not know, etc. Gregory says: "The Lord therefore wished the last hour to be unknown so that it might always be suspected, so that, while we cannot foresee it, we may prepare ourselves for it without interruption."

"But you have a few names in Sardis who have not defiled their garments; and they will walk with me in white, because they are worthy."

This is the fifth part, where he sets before him some persons as an example of penance and imitation.

And three things are said here. First, that few are worthy of imitation. Second, he says that they are clean from every sin, there, "Who have not defiled their garments." Third, he expresses the greatness of the reward promised to them, there, "And they will walk with me in white."

Therefore he says: Watch; and you can do this because there are some good persons in your Church whom you can imitate.

Hence he says: "But you have a few names," that is, a few nameable men, because the names of these good persons are nameable or praiseworthy. Proverbs X, 7: The memory of the just is with praises, and the name of the impious will rot. Likewise, permanence. Ecclesiasticus XLIV, 15: The bodies of the saints are buried in peace, and their name lives from generation to generation. Likewise, fragrance. Ecclesiastes VII, 2: A good name is better than precious ointments.

"In Sardis," that is, in your Church, who perhaps were there by fault of the Bishop.

"Who have not defiled their garments," that is, have not lost virtues through the defilements of sins. Only that man does not defile these garments who does not sin after baptism; and because few are those who preserve baptismal innocence, therefore it is put first: "You have a few names in Sardis." Ecclesiastes IX, 8: Let your garments be white at all times.

"And they will walk with me," that is, where I am. John XII, 26: Where I am, there also my minister will be. Or, "with me," that is, by likeness to me, "in white," that is, in glorified bodies. "Because they are worthy," namely of my presence and fellowship. Or, "in white," that is, in the garment of immortality. Or thus: "And they will walk," from virtue into virtue, "with me," because I am their leader and companion. Or according to my example, "in white," that is, in good works and pure consciences. Or, "in white," that is, of baptismal innocence. Below, XIX, 14: They followed him on white horses, clothed in white and clean linen.

Here it is asked concerning those who defile their garments after baptism, whether they walk with him in white if they have done penance.

Response. Haymo says: "Not only those are baptized in the blood of the Lamb who pass through the water of regeneration, but also those who wipe away the stains of their former life by the weeping of tears." Hence all the elect will walk with the Lord in white, as is said below, XIX, 14.

"Because they are worthy" of such glory and honor. Wisdom VI, 17: She goes about seeking those worthy of her, etc.

"But you have a few." Note: It is explained of virgins. And in these words six things are noted concerning them. First, their fewness, when he says: "Few." Second, their preciousness in the sight of God, when he says: "Names." For the Lord does not name or approve a vile thing. Third, their beauty and purity when he says: "Who have not defiled their garments," that is, their bodies. Fourth, their capacity for acting well, when he says: "They will walk." Fifth, full conformity to Christ, when he says: "With me in white." Sixth, the dignity of honor, when he says: "Because they are worthy."

"He who conquers will thus be clothed in white garments; and I will not erase his name from the Book of life, and I will confess his name before my Father and before his Angels. He who has an ear, let him hear what the Spirit says to the Churches."

Here the conclusion of the Epistle is set down, in which, as in the others, two things are set down. The first is the stirring of affection, there, "He who conquers." The second is the stirring of intellect, there, verse 6: "He who has an ear, etc."

The stirring of affection is set down in two ways. The first is the promise of the garment of immortality. The second is the inscription of the name in the Book of life, there, "And I will not erase." Third, the recognition of him in the presence of the Father, there, "I will confess his name."

Therefore he says:

"He who conquers." As if he were saying: Few are those whom you can imitate. "He who conquers," supply, as they do, or in imitation of them. "He who conquers" the world by poverty, the flesh by chastity, the devil by humility. "Thus he will be clothed in white garments," that is, with virtues and good works in the present, and in the future with glory of soul and body. The stole of the soul is woven from three threads: immediate vision, consummated love, secured intention. The stole of the body is from four endowments, namely clarity, agility, subtlety, impassibility. I Corinthians XV, 42: It is sown in corruption, it will rise in incorruption, etc.

"And I will not erase his name from the Book of life," that is, I will show that it had been written; hence he says less and signifies more. Note: The just are written in the Book of life in two ways: through foreknowledge and through present justice. Those who are written in the first way are never erased. Isaiah IV, 3: Everyone who is written in life in Jerusalem will be called holy. Those who are written in the second way can be erased; for when justice fails, the writing also fails. Hence Exodus XXXII, 33: Whoever has sinned against me, I will erase him from my Book.

"And I will confess his name before my Father," that is, I will recognize him as son and friend in the judgment that will be, when he says, Matthew XXV, 35: I was hungry and you gave me to eat. And Matthew X, 32: He who confesses me before men, etc. Or thus: "I will confess his name," that is, in the good pleasure of my Father. Or thus: "I will confess his name," that is, I will approve him as worthy of the approving knowledge of my Father, not only of the simple knowledge.

"And before his Angels," that is, in the joy of the Angels. This is great praise, because he is approved by the whole heavenly court, namely by the king and his soldiers.

"He who has an ear, let him hear, etc."

"He who has an ear," namely for hearing, "let him hear," namely for understanding, "what the Spirit says to the Churches," namely for doing, because what is said to that Church is said to all.

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

This is the sixth Epistle, which is divided like the preceding ones: into the exordium, there, "And to the Angel"; and the narration, there, verse 8: "I know your works"; and the conclusion, there, verse 12: "He who conquers."

In the exordium two things are said. First, the Church to which he writes is set down, there, "And to the Angel." Second, the one by whose authority he writes is described, in the same place, "These things says the Holy one, etc."

"And to the Angel of Philadelphia." Note: Philadelphia is interpreted preserving inheritance, which belongs to the good; in this it is noted that they preserved wholly the gifts of graces which they received. Hence rebuke is not set down here as in the others. But this is a greater merit for them, because they preserved themselves at such a time. And it is fittingly placed in the sixth place because the number six is the number of perfection. Or, according to Bede, it is interpreted my love; by this name the Church is well designated, which is occupied in the love of God and neighbor. Likewise, Philadelphia is interpreted love of a brother, and signifies the Church with regard to the evil, who love themselves carnally more than they love God spiritually. And it is said from phileo, which is I love, and adelphos, which is brother. And through this the moderns in the Church are signified, in which some are good, who love one another spiritually, and some who love one another carnally.

"These things says the Holy and True one, who has the key of David: who opens and no one shuts; shuts and no one opens."

Here he describes him by whose authority he writes. And this from three things, namely from sanctity: "These things says the Holy one"; from justice: "And True"; from power: "Who has the key of David."

Hence he says: "These things," namely the things which follow, "says," that is, commands, the "Holy one," in himself and sanctifying others through his mercy. Leviticus XIX, 2: Be holy.

"And True," through justice. John XIV, 6: I am the way and the truth and the life. Or, "Holy," by strengthening those tempted; "True," by rendering promises. Or, "Holy," through mercy in the gifts of grace; "and True," through justice in the gifts of glory.

"Who has the key of David: who opens," that is, the power of opening hearts to faith and to the understanding of the Scriptures. Hence the sense is: "Who has the key of David," that is, the power through which David is opened. That key was the cross, because through the cross he opened for us the sacraments of the Scriptures and the mysteries which previously lay hidden under figures. Isaiah XXII, 22: I will give the key of the house of David upon his shoulder; and he will open, and there will not be one who shuts. Because he opens hearts to grace.

"And no one shuts," by taking away grace. Or, "he opens" the intellect for believing and the affection for loving. Or, "who opens" Scripture to the Preacher for understanding, and the hearts of the faithful for hearing and receiving.

"And no one shuts." He says this because heretics were resisting him, wishing to impede the conversion of sinners; but they could not close their ears so that they would not hear, nor their hearts so that they would not believe, nor the Scriptures so that they would not be understood.

"He shuts," by not imparting grace, "and no one opens" the heart to understanding. Or, "He shuts" to unbelievers, "and no one opens" to such persons. Job XII, 14: If he has shut a man in, there is no one who opens.

Note: He says three things which can be appropriated to the three persons. What he says, "Holy," pertains to the Father; "True" pertains to the Son; "who has the key of David" pertains to the Holy Spirit, because from his kindness the Scriptures are opened and the use of the keys is had. John XX, 23: Whose sins you shall have forgiven, they are forgiven them, etc. The Jews say that in the temple there was a certain golden key which the High Priest carried upon his shoulder on feast days, and according to this they explain that word of Isaiah XXII, 22: And I will give the key of the house of David, etc.

"No one shuts." On the contrary: Matthew XXIII, 13: Woe to you, scribes and Pharisees, hypocrites, who shut the kingdom of heaven before men.

Response. God shuts through himself by not giving grace to unbelievers; but the wicked do so by accident, because the wicked are seen in themselves and with respect to others, because they do not show a good example nor give a good exhortation.

Note: According to Haymo, the key of David is here called the humanity which he assumed from the stock of David. The door which that key opens is Christ himself, who is the door through which we enter into life. John X, 9: I am the door, etc. And thus he himself is the key and the door. Hence when the key of David opens the door, he opens himself. No one opens this door except he himself. Nor in this way are the Father and Holy Spirit excluded, because the works of the Trinity are inseparable.

Note: The cross of Christ is compared to a fountain, because it washed our sins. Zechariah XIII, 1: There will be a fountain open for the house of David. Likewise, to a ship, because through it he freed those submerged in the sea of hell. Wisdom XIV, 3: Those crossing the sea were freed through a raft. Proverbs XXXI, 14: She was made like a merchant's ship. Likewise, it is compared to a staff, because it defends sheep from the bites of wolves. I Kings XVII, 43: Am I a dog, that you come to me with a staff? Likewise, it is compared to a tree, because it gives refreshment to those tempted. Song of Songs II, 3: Under the shadow of him whom I had desired I sat, etc. The Church is a beautiful and shining tree. Likewise, to a garden which Christ cultivated most diligently. John XX, 15: She, thinking that he was the gardener. Ecclesiasticus XXIV, 18: Like a planting of a rose in Jericho. Likewise, to a chair, because on it he taught. II Kings XXIII, 8: David sitting in a chair, the wisest prince among three, because there were two thieves and he himself was the third among them. On this chair he taught seven things by example: chastity, because his loins were girded, against lust; sobriety, when he was given vinegar to drink and did not wish to drink, against gluttony; poverty, because he was naked on the cross, against greed; fortitude, because he persevered unto death, against sloth; charity, because he shared his goods when he said to the thief, Luke XXIII, 43: Today you will be with me in paradise, against envy; meekness, because he did not murmur, against anger. Isaiah LIII, 7: Before the one shearing him he will be silent and will not open his mouth. Humility, because by inclining his head he gave up the spirit, against pride.

Note also that he taught many things by word on that cross which are contained in the Gospel.

"I know your works."

Here the narration of the Epistle is set down.

And five things are said. First, the commendation of that Bishop is set down. Second, the bestowal of the grace of preaching and of the understanding of the Scriptures is added, there, "Behold, I have given before you." Third, the conversion of unbelievers is promised, there, verse 9: "Behold, I will give to you." Fourth, protection in persecution, there, verse 10: "Because you have kept." Fifth, an invitation to perseverance, there, verse 11: "Behold, I come quickly."

Therefore he says:

"I know," that is, I approve and love, "your works," that is, works done for your usefulness, whether not only by me, but also by you, as is said, Isaiah XXVI, 12: You have worked all our works for us, O Lord. And he says "works," not words, because I Corinthians IV, 20 says: For the kingdom of God is not in speech but in power.

"Behold, I have given before you an open door, which no one can shut, because you have a little strength, and you have kept my word, and you have not denied my name. Behold, I will give from the synagogue of Satan, those who say that they are Jews and are not, but lie."

Here he promises him the grace of preaching and the understanding of the Scriptures. Second, he sets down the reason for this, there, "Because you have a little strength."

And there a twofold cause is assigned. The first is the virtue of humility: "Because a little." The second is constancy in the endurance of suffering: "And you have kept."

Therefore he says: Thus you have works worthy of approval. Hence, "Behold, I have given before you an open door," namely of Scripture, so that you may understand. As if he were saying: I will open understanding to you for the knowledge of the Scriptures.

Note: The door is manifold. The first is of the understanding of spiritual Scripture. Ezekiel VIII, 8: And when I had dug through the wall, that is, had proceeded beyond the sense of the histories, one door appeared, that is, the spiritual sense of Scripture. The second is of the preaching of the word of God. I Corinthians XVI, 9: A great and evident door has been opened to me, and there are many adversaries. The third is faith in Jesus Christ. Acts XIV, 26: They reported how much God had done with them, and that he had opened to the Gentiles the door of faith. The fourth is the preparation of the human heart. II Corinthians II, 12: But when I had come to Troas..., and a door had been opened to me in the Lord, that is, human hearts were prepared to receive the word of God. The fifth is the entrance of paradise. Mark XVI, 3: Who will roll back for us the stone, that is, the hardness of mortal life, from the door of the tomb? namely so that we may come to the entrance of paradise. The sixth is the bridal chamber of the Trinity, that is, Christ. John X, 9: I am the door. If anyone enters through me, he will be saved, and he will enter and go out, and will find pastures. And note: From the first door one comes to the second, from the second to the third, and so concerning the others. Hence he says: "I have given before you an open door," that is, my very self, namely so that you may enter into him; "which no one can shut," namely once it was opened to you. This was true in the Apostles, because the Jews could in no way shut it, as Esther asks, Esther XIII, 17: Do not shut the mouths of those singing to you, O Lord.

"Because you have a little strength,"

Namely humility; and therefore by its merit I opened to you the door of Scripture for understanding. Psalm CXVIII, 130: He gives understanding to little ones, that is, to the humble. Or thus: "Because you have a little strength," that is, your strength alone does not suffice, but I alone open hearts and Scriptures.

"And you have kept my word," that is, you were constant in tribulation. Or, "You have kept my word," that is, faith in your heart through meditation and in your hand through operation.

"And you have not denied my name," you who were placed in tribulation.

Or thus: "And you have kept my word," that is, in the heart through faith, in the mouth through confession, in the hand through operation. Or thus: "And you have kept my word," that is, the commandments in the heart, "and you have not denied my name," namely Jesus, namely Christian in the mouth; and therefore I will not deny you before my Father. Matthew X, 32: He who will confess me before men, I also will confess him before my Father who is in heaven.

And because you are such,

"Behold, I will give to you from the synagogue of Satan,"

That is, I will convert to faith through your preaching some of those who oppose you.

"Those who say that they are Jews," namely believing and confessing that God exists, "and are not, but lie," because they blaspheme Christ in their synagogues. Or thus: "Those who say that they are Jews": they speak truly in race; "and are not" in faith, "but lie," because they say that they have the faith of Abraham and hold the law of Moses.

According to the Gloss, when he says, "Behold, I will give from the synagogue of Satan," he speaks of the last persecution, which will take place in the time of Antichrist, when some of the deceived Jews will be converted to the faith by the warning of Elijah. Or he speaks specially of certain Jews who in the Church of this man were admonishing that legal observances be kept with the Gospel, whom the Lord promises are to be converted to the faith by his preaching.

And he says: "I will give," because conversion to faith is a gift of God. Hence Augustine says: "To be able to have faith belongs to all; but to believe is the grace of the faithful." Or, here there was a prophecy concerning the future subjection of the Jews to the Churches and Catholic princes, as there is now and as there has been from the time of Titus and Vespasian, the emperors.

Morally: the "synagogue of Satan" are evil princes who oppose the Church by dissipating her goods. Likewise, heretics who oppose her by destroying faith. Likewise, false brothers, by corrupting good morals through evil example. Likewise, evil advocates, by taking away the peace of the Church and defending false cases. And these are the frogs which ascend all the way to the table of Pharaoh, that is, of kings and prelates. But concerning those frogs it is said, Exodus VIII, 14, that they were gathered into immense heaps, and the earth rotted. Thus those persons will be gathered in judgment, or from the world, and will rot in hell.

"Behold, I will make them come and adore before your feet, and they will know that I have loved you. Because you have kept the word of my patience, I also will keep you from the hour of temptation, which is about to come into the whole world to test those dwelling on earth."

Here the mode of conversion is noted. And first the bestowal of grace on God's part is touched upon. Second, the effect of grace in them, which is twofold, both with respect to the interior act and with respect to the exterior act.

Therefore he says: "Behold, I will make them come," namely to the faith; "and adore" God "before your feet," ready for imitation of works and veneration of the person, who now despise the works of the Church. From this it is plain that when a man has humility and patience, all his enemies are converted to peace. Proverbs XVI, 7: When the ways of a man have pleased the Lord, he will also convert his enemies to peace.

"And they will know," namely those converted to the faith and knowing the truth, "that I have loved you," namely when I permitted you to be troubled, because Hebrews XII, 6 says: The Lord chastises the one whom he loves, and he scourges every son whom he receives. Or, "I have loved you," when I drew you to faith. Jeremiah XXXI, 3: With perpetual charity I have loved you; therefore, having mercy, I have drawn you.