On the Apocalypse of Blessed John, Vision I-III, 10-13

"Because you have kept the word of my patience."

This is the third part, in which he promises protection in persecution, because he keeps patience.

Hence he says: "Because you have kept," by retaining in the heart and fulfilling in work, "the word of my patience," that is, the commandment about keeping patience which I preached. Matthew V, 44: Pray for those persecuting and calumniating you, etc. Likewise, the patience which I showed by patiently sustaining the suffering of the cross. Hence Luke XXIII, 34: Father, forgive them, etc.

"And I will keep you," namely you who have kept patience, "from the hour of temptation," that is, from the temptations of the present life, which is called an hour with respect to eternity. Or, because we are those upon whom the ends of the ages have come ¹.

But on the contrary: Since the Church is ceaselessly exercised by many temptations, how does he say, "I will keep you from the hour of temptation," because Ecclesiasticus XXX, 1 says: He who loves his son continually applies scourges to him?

Response of Haymo: We must know that temptation in this place is set down for the fall of deception. Hence Matthew VI, 13: And lead us not into temptation, that is, into the fall of deception. Hence the sense is: "I will keep you, etc.," that is, lest the hour of temptation seduce you. And that it is taken thus is clear through what follows: "Which is about to come into the whole world to test those dwelling on earth," that is, those who seek earthly things and not heavenly things. For such persons succumb in temptations; and therefore it is clear that here the hour of temptation is taken for the fall of temptation. Or it can be said that the hour of temptation here is taken for the temptation which will be in the time of Antichrist, concerning which Matthew XXIV, 21 says: Then there will be great tribulation, such as has not been from the beginning of the world. For that one will examine the whole world at once, not parts.

Hence he says: "Which is about to come into the whole world to test those dwelling on earth," not in heaven where the saints dwell. Colossians III, 20: Our way of life is in heaven. Or thus: "To test those dwelling on earth," that is, so that those may be tested and make progress who dwell on earth only in body and not in mind. Job VII, 1: The life of man upon earth is warfare.

"Behold, I come quickly: hold what you have, so that no one may receive your crown."

Here he invites to perseverance.

And three things are said. First he consoles. Second, he invites to perseverance, there, "Hold what you have." Third, he gives the cause: "So that no one may receive, etc."

Continue thus: Temptation will come; but do not fear, because you will have a good helper.

Hence he says: "Behold, I come," that is, I come shortly and manifestly, supply, to help those fighting, to free captives, to crown victors. And he says, "I come," so that those fighting or imprisoned may be gladdened, for such persons greatly rejoice at the coming of the Lord who will free them. And he says, "Quickly," lest they be able to allege delay, or lest they succumb in punishments.

But how does he say, "I come quickly," since he himself is always with us? Matthew XXVIII, 20: Behold, I am with you, etc. Response. He is always with us by dwelling in being, but not always by freeing or strengthening. Therefore he is said to come when he frees or strengthens, not where he was not before, but in a way in which he was not before.

"Hold what you have," that is, the heavenly way of life and faith, through which you will receive the beauty of the kingdom. Or, "hold" faith, hope, and charity; "hold," I say, perseverance. II Thessalonians II, 7: Let the one who now holds, hold.

"So that no one may receive your crown." Here it is objected: Either that man was foreknown or predestined. If foreknown, he will not have a crown, nor is one owed to him, nor can he lose it. If predestined, no one of such persons perishes; therefore none of them can lose a crown. Hence Augustine in the book On the Predestination of the Saints says: "None of these perishes; therefore whoever is of them does not perish at all."

Response. This word can be understood of the crown of grace in the present, insofar as grace is ordered to glory in some degree; for when someone falls from such a state, someone is always substituted in the same grace, insofar as it is ordered to a certain degree of glory. Hence the Gloss here says: "Since the number of his own is certain, if someone slips, another is brought in under his number." Or it can be understood of the crown of glory, and then the sense is: "So that no one may receive your crown," that is, may begin to possess the glory owed to you, if you persevere; for the crown is owed only to the one persevering. Matthew X, 22: He who shall have persevered unto the end, etc.

Note: A thorny crown is given to penitents in the present. Matthew XXVII, 29: Plaiting a crown of thorns, they placed it upon his head. A stony crown is given to active persons. Psalm XX, 4: You placed upon his head a crown of precious stone. A golden crown is given to preachers. Ecclesiasticus XLV, 14: A golden crown above his mitre. To contemplatives is given a crown of twelve stars, which belongs to the triumphant. Below, XII, 1: And on her head a crown of twelve stars.

"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, the new Jerusalem, which descends from heaven from my God, and my new name. He who has an ear, let him hear what the Spirit says to the Churches."

This is the third part of the Epistle, in which the conclusion is set down.

And two things are said. First, the enticing of affection is set down, there, "He who conquers." Second, the stirring of intellect is set down, there, verse 13: "He who has an ear, etc."

In the first the enticing of affection is set down, namely the reward which is promised to the one who conquers. And five things are promised. The first is firmness and stability in himself: "I will make him a column." The second is the fellowship of the Saints: "And he will not go outside." The third is the perpetuity of the Father's name: "And I will write upon him the name of my God." The fourth is the putting off of oldness and the newness of grace: "And the name of the city." The fifth is royal and priestly dignity: "And my new name."

Therefore he says: "He who conquers." Haymo says: "The temptations of the devil, the concupiscences of the world, and the delights of the flesh."

"I will make him a column," that is, firm in himself, strong in work, and a support of other weak persons by example and doctrine. Jeremiah I, 18: Today I have made you a fortified city and an iron column. Or thus: "I will make him a column in the temple of my God," that is, a Prelate in the Church of God, straight in judgments, strong in adversities, level in conduct, upright in contemplation, round in intention toward heavenly and perfect goods, supporting others by compassion. Or thus: A Prelate ought to be like a column: firm through faith, straight through equity, upright through good intention, lofty through contemplation, level through meekness; sustaining others through the word of consolation, through the help of prayer, through the example of good action. Such were James and Cephas and John, who seemed to be columns ². But in the building of the Church some are stone columns through firmness of faith, others silver through the beauty of eloquence, others golden through wisdom, others bronze through preaching.

It must be noted that Solomon anciently made in the temple very strong bronze columns to sustain the weight of the temple ³. But now columns are made of straws which are immediately broken and need more to be carried than to carry. Isaiah III, 4: I will give children as their princes, and the effeminate will rule over them.

"And he will not go outside, etc."

"Outside," that is, from the fellowship of the Saints, or from justice to mortal sin, or by conforming himself to the men of the age, or by entangling himself in secular business, "anymore," because he will persevere in justice until death. Ecclesiasticus IV, 33: Strive for justice until death. Or thus: "And he will not go outside anymore," that is, by no persuasions or terrors of the enemy will he be torn away from the common happiness of the fatherland.

"And I will write upon him,"

Namely upon the one who conquers, "the name of my God," that is, of the Father. As if he were saying: I will make him be the son of my God, so that as I am Son by nature, so he may be son by grace. And he says: "I will write." For what is said quickly passes; what is written remains for a long time. Therefore it is the same as if he were saying: I will grant forever that he be called and be a son of God. The priest bore this name on the golden plate upon his forehead ⁴. And he says: "Upon him," to signify that the good name of God comes from above, by the gift of God, not by our merits. This is the name concerning which it is said in Psalm LXXXI, 6: I have said: You are gods. Or thus: "I will write upon him the name of my God," that is, I will indelibly imprint the knowledge of divinity, which is eternal life ⁵.

"And the name of the city of my God, the new Jerusalem."

That is, the knowledge of the heavenly fatherland, or of the triumphant Church, which is new by the renewal of glory. Or thus: "The name of the city of the new Jerusalem," that is, of the Church, so that they may be and be named citizens of the Church. Jerusalem is interpreted vision of peace, and signifies the Church whose name is written upon the elect, who here are in the vision of peace through faith, and in the future will be through sight. And it is called new because it tends toward spiritual things, not temporal things, which are old. Or, new by the newness of grace in the stripping off of the old man and putting on of the new. II Corinthians V, 17: The old things have passed away; behold, all things have been made new. And the sense is: I will make him peaceful, stripped of every oldness of sin and renewed by heavenly grace.

"Which descends from heaven from my God." Here it is asked: How does it descend, since it rather seems to ascend? For the Saints ascend into heaven; they do not descend from there.

Response. Haymo says that the Church is said to descend from heaven because whatever good the Church has descends from God. James I, 17: Every best gift and every perfect gift, etc. Or it is said to "descend from heaven" in its head, namely Christ, to whom it is united through faith. Or, "It descends from heaven" according to a part, because Angels descend for our instruction. Genesis XXVIII, 12: Jacob saw a ladder standing upon the earth, and its top touching heaven, and the Angels of God ascending and descending by it.

"And my new name,"

Supply, I will write upon the one who conquers, namely so that from me, who am called Christ in time, he himself may also be called Christian, that is, anointed by the grace of the Holy Spirit, as king and priest. As if he were saying: I will make him king and priest. Concerning the first, Psalm LXXXVIII, 21: I have found David my servant, etc. Concerning the second, Isaiah LXI, 1: The Spirit of the Lord is upon me, because the Lord has anointed me. Or, "my new name," which is poor, vile, and rejected. Note: His ancient name was that from eternity he was rich and glorious; but this was renewed in the Church militant, when he was made at once rich and poor in one. This name is written upon the elect, so that for Christ they may be called blessed. Matthew V, 3: Blessed are the poor in spirit. Or, "my new name," which is Samaritan, who poured wine and oil into the wounds of the wounded man, namely the wine of correction and the oil of consolation. Isaiah LXI, 3: That I might place, namely consolation, for those mourning in Zion.

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

As if he were saying: I speak to all, not to one.

"And to the Angel of the Church of Laodicea write: These things says the Amen, the faithful and true witness, who is the beginning of the creature of God."

This is the seventh Epistle.

And it contains three things, namely exordium, narration, and conclusion. The first is there, "And to the Angel of Laodicea." The second is there, verse 15: "I know your works." The third is there, verse 21: "He who conquers."

In the first part two things are said. First, he says to whom he writes. Second, by whose authority he does this, there, "These things says the Amen."

Therefore the Angel says to John:

"And to the Angel of the Church of Laodicea write." Note: As Bede says, Laodicea is interpreted tribe lovable to the Lord; or, it was in vomit, which fits this Church well. For some were in it who were a tribe lovable to the Lord, for whom the Lord says below, verse 19: "Those whom I love, I rebuke and chastise." Likewise, others were there for whom he says to the Bishop below, verse 16: "I will begin to vomit you out of my mouth." And therefore the things which are contained in this Epistle fit the Church of Laodicea well according to the interpretation of the name.

"These things says the Amen." Note that in this seventh Bishop correction is found, and "amen" is confirmation; and therefore here at the end "Amen" is set down. Or, because this Bishop was blameworthy in many things, he had to be rebuked by the Angel who bore the person of Christ, so that he was to be vomited out of his mouth. On account of this he first sets down the authority of truth. Likewise, note that amen signifies true or faithfully, and is referred to Christ who is truth, concerning whom John XIV, 6 says: I am the truth. And therefore I will argue only concerning true things.

But it is asked: Why did he not say, These things says the truth? Response. He says more than if he said truth, because since no one dared to change this name "Amen," unchangeable and eternal truth is shown in this. As if he were saying: Pay attention, because you are reproved by unchangeable truth.

Therefore "these things says," namely the things which follow. "Amen," that is, Christ the truth, "witness" concerning works, "faithful" in promises, "and true" in judgments. Note: These three are said specially of Christ, because although others are faithful, true, and just, nevertheless they are not so in comparison with him, both because they cannot be without sin and because he is essentially holy and true and cannot lie; but others frequently lie. Numbers XXIII, 19: God is not like a man that he should lie.

"Amen..., the beginning of the creature of God," that is, through whom the Father created and recreated man, who is God's creature. Romans I, 20: The invisible things of God are seen, being understood from the creature of the world through those things which have been made. Mark XVI, 15: Preach the Gospel to every creature.

Note that he says four things here according as Christ bears four persons in judgment: of plaintiff, witness, advocate, judge. Therefore he is "amen," that is, the truthful one moving the case against the reprobate; "faithful witness" against the accused; "true" advocate by defending the cause of the good; "beginning," insofar as he is judge, who is the more principal person in a case.

Note also that "amen" is taken in many ways: adverbially, namely for that which is truly. John VI, 26: Amen, amen I say to you, that is, truly. Psalm LXXXVIII, 53: Let it be, let it be. For this the Hebrew has: "Amen, amen." Sometimes nominally, as here: "These things says the Amen," that is, the truthful one, or truth.

"I know your works, because you are neither cold nor hot: would that you were cold or hot! But because you are lukewarm and neither cold nor hot, I will begin to vomit you out of my mouth."

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

And three things are touched upon here. First, he rebukes the Bishop by threatening. Second, he admonishes him to penance, there, verse 18: "I advise you to buy." Third, if he will wish to be converted, he promises help, there, verse 20: "I stand at the door."

In the first part he does three things. First, he rebukes. Second, he threatens, there, verse 16: "But because you are lukewarm." Third, he adds the cause of each, there, verse 17: "Because you say: I am rich."

Continue thus: He commands you, etc., namely these things: "I know your works," that is, I reprove them. And then the word know here signifies simple knowledge.

"Because you are neither cold," so that you do not have faith at all, "nor hot," so that you have charity. "Would that you were cold," through infidelity from fear, or openly wholly evil, "or hot," through charity, namely wholly good. Because, as the Gloss says, there is greater hope concerning the cold, because through ignorance they have less sin, and when the grace of conversion has been received, they arrive more quickly at true justice.

"Would that you were cold," that is, an unbeliever or wholly evil, because then your malice would appear, and open malice has correction, not deception; "or hot," that is, wholly good.

"But because you are lukewarm, etc."

"Lukewarm," that is, wholly torpid, or feigned, "and neither cold," that is, wholly evil, "nor hot," that is, wholly good. He is neither hot nor cold who is partly good, partly evil: inwardly evil, outwardly appearing good.

"I will begin to vomit you." The Gloss says, by excommunicating and removing from the fellowship of the Saints, "out of" or from "my mouth," that is, the fellowship of Preachers and Bishops, who are called the mouth of the Lord, because in them and through them the Lord speaks. Matthew X, 20: For it is not you who speak, etc. Isaiah XXX, 2: You have not asked the mouth of the Lord, that is, the Preacher or Prelate. And he says, "I will begin," because the Lord does not at once cast out the sinner, but little by little by waiting for penance.

Note: Hot and cold do not provoke nausea, but lukewarm does. In the same way it happens in the Church. The Lord through Preachers frequently converts the cold in sins to himself; the hot, that is, the good, he makes more fervent; but the lukewarm he casts out of the mouth, because he judges such persons unworthy to hear the word of preaching; for this reason he says: "I will begin to vomit you."

Note that excommunication is called vomit, because as vomiting happens with pain and difficulty, so separation from the fellowship of the faithful happens with pain and difficulty. Lamentations III, 33: For he has not humbled from his heart and cast away the sons of men. Likewise, it becomes a cause of medicine and bodily health; so excommunication ought to be done not for vengeance but for medicine, so that correction may happen.

But how does he say: "I will begin to vomit you," since such a one was not in the mouth, that is, in the fellowship of the faithful? Response. According to the Gloss, this is said not because he was in the mouth, but because he seemed to be.

"Because you say: I am rich and have been enriched and need nothing."

This is the third part, in which he adds the cause of the rebuke and of the threat.

And a twofold cause is set down, namely the display or boasting of his own goods. The second is lack of all goods, there, "And you do not know."

As if he were saying: I will begin to vomit you, and deservedly, "because you say," by boasting of yourself, "I am rich" in spiritual or temporal goods, "and enriched" in knowledge and virtues, "and need nothing," namely help or counsel. Or thus: "Because you say: I am rich," that is, purified from sins in baptism, "and enriched" in knowledge and riches, "and need nothing," because I suffice for myself. Or, "rich" in virtues, "and enriched" in good works, "I need nothing," namely because I abound in all things. Or, "rich" in knowledge, "and enriched" in virtues, "and need nothing" with respect to the body. As if he were saying: I am full and perfect in body and soul. Therefore that man was boasting of the goods which he had and glorying. Against this, Jeremiah IX, 23: Let not the rich man glory in his riches.

"And you do not know that you are wretched and miserable and poor and blind and naked."

Here he shows the lack of goods in him, and first the defect of knowledge: "And you do not know." Second, the defect of goodness: "You are wretched." Third, the defect of spiritual health: "Miserable." And then he sets down three things which correspond to these: "And poor, etc."

Hence he says: "You do not know," that is, you wish not to know; in this affected ignorance is noted, concerning which the Psalmist says, Psalm XXXV, 4: He was unwilling to understand.

"And you do not know," that is, the defect of knowledge, "that you are wretched" with the wretchedness of fault. Proverbs XIV, 34: Sin makes peoples wretched.

"And miserable," by impotence and infirmity. And through these three he is shown to have turned away from the whole Trinity. Through what he says, "You do not know," in which ignorance is signified, he is shown turned away from the Son, to whom wisdom is appropriated. Through what he says, "Wretched," in which malice is signified, he is shown turned away from the Holy Spirit, to whom goodness is appropriated. Through what he says, "Miserable," in which impotence is signified, he is shown turned away from the Father, to whom power is appropriated. "And poor," because you lack grace; "and blind," because you lack knowledge; "and naked," because stripped of virtues, which are the garments of the soul. Below, XVI, 15: Blessed is he who... keeps his garments.

Or thus: "And you do not know that you are wretched" in yourself, "and miserable" to others. And he adds in what things: "And poor," through the loss of charity; "and blind," through the loss of true knowledge; "and naked," through the loss of good work. Or thus: "And you do not know," blinded by pride, "that you are wretched," in existence, "and miserable," in appearance. And he says "wretched" against what he said: I am rich; "miserable" against what he said: And enriched; "poor and blind and naked" against what he said: And I need nothing.

Note: Nakedness is manifold: of poverty. Job XXXI, 19: If I despised the one passing by because he had no garment. Of weakness. Job I, 21: Naked I came forth from the womb, namely of sin or fault. Isaiah XX, 3: As my servant walked naked and barefoot, etc. Likewise, of punishment. Isaiah XX, 4: The king of the Assyrians will lead the captivity of Egypt, etc. And it follows: naked and barefoot. Likewise, of grace, concerning which here: "And you do not know that you are wretched, etc."

"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."

This is the second part of this Epistle, in which he admonishes the Bishop to penance.

And two things are touched upon. First he sets down the admonition. Second, lest he despair, he sets down consolation, there, verse 19: "Those whom I love."

In the first he touches three things. First, he admonishes to satisfaction; second, to confession, there, "And with white garments"; third, to contrition, there, "And with eye-salve."

Likewise, he touches satisfaction in three things: in the giving of alms, or piety, when he says, "gold"; second, in devotion of prayer, when he says, "fiery"; third, in mortification of the flesh, when he says, "tested."

Therefore he says: You are such, and although you are unworthy of mercy, nevertheless "I advise you to buy gold" of piety, because as gold is more precious among all metals, so among satisfactory works piety is found more precious. I Timothy IV, 8: Bodily exercise is useful for a little, but piety is useful for all things.

"Fiery" by devotion of prayer, concerning which Amos I, 4 says: I will send fire into the house of Hazael.

"Tested," with maceration of the flesh. Ecclesiasticus XXVII, 6: The furnace tests the potter's vessels, etc.

"So that you may become rich," namely with good virtues; "and with white garments," that is, with the light of honorable conduct, "be clothed," namely in confession of the mouth. Psalm CIII, 1 and 2: You have put on confession and beauty, clothed with light as with a garment. And he says in the plural, "garments," because clean conduct is woven from many virtues as from many threads, concerning which, Matthew XXII, 12: Friend, how did you enter here, etc.?

"And with eye-salve," that is, with contrition of heart, "anoint your eyes," that is, intellect and affection. Psalm XXIV, 15: My eyes are always toward the Lord.

Note: Contrition is called eye-salve, because as eye-salve first disturbs the eye and expels harmful humor, and afterward renders sight clearer, so contrition disturbs the aforesaid eyes through sorrow for sins, and then renders them clearer, both for considering the punishment which is to be fled and the glory which is to be sought. Likewise note that these three respond to the three aforesaid things. Against poverty he advises buying fiery gold; against nakedness, being clothed in white garments; against blindness, anointing the eyes with eye-salve.

Otherwise: "I advise you to buy gold" of charity, because it surpasses all other virtues, as gold surpasses all metals. I Corinthians XIII, 13: But the greater of these is charity.

"Fiery," with the fervor of love; "tested," in the furnace of tribulation. Wisdom III, 6: He tested them like gold in a furnace, etc.

"From me," in whom all the treasures of wisdom and knowledge are hidden, and who give to all abundantly; "so that you may become rich," because without charity no one can be enriched. I Corinthians XIII, 2: If I have all faith, etc.

"And that you be clothed in white garments," namely cleansed from the blackness of sins and adorned with the beauty of virtues; "and that the confusion of your nakedness may not appear," that is, the lukewarmness of your conduct by which you have been stripped of grace and clothed with fault, and are worthy of eternal confusion.

"And with the eye-salve" of penance "anoint your eyes," so that the intellect may be purified from error or ignorance, and the affection from fault; "so that you may see" your sins and God's benefits.

Otherwise thus: "I advise you to buy fiery gold," that is, the precious word of God, or wisdom set aflame through charity; "tested," through the simplicity of truth. This gold is bought through study and constant meditation on the Scriptures. Psalm I, 2: On his law he will meditate day and night.

"So that you may become rich," that is, abound in spiritual goods; "and that there may not appear," on the day of judgment, "the confusion of your nakedness," that is, nakedness of virtues and works, whence you would be confounded with that confusion concerning which Jeremiah XX, 11 says: They will be vehemently confounded, because they have not understood the everlasting reproach which will never be erased.

Or thus: "I advise you to buy gold, etc." As Haymo says, by "fiery gold" we ought to understand the Lord Jesus Christ, cooked by the fire of the Passion, "tested" through words and blows. Wisdom II, 19: Let us question him with insult and torment, etc. Song of Songs V, 11: His head, that is, of the Church, is the best gold. The head of the Church is Christ. But he is bought through imitation in the endurance of sufferings.

Or thus: "I advise you," that is, for your usefulness, "to buy." He says this against those who wish to have it for nothing. "Fiery gold," that is, the kingdom of heaven. This is bought through poverty. Matthew V, 3: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Augustine says: "I have something for sale." As if he said: the kingdom of heaven. By what is it bought? By poverty. Likewise, by penance. Matthew III, 2: Do penance, for the kingdom has drawn near, etc.

"Tested" by all Angels and Saints; "so that you may become rich" in incorruptible goods, "and be clothed in white garments," that is, in virtues or good works; "and that the confusion of your nakedness may not appear" in the future before all. The Gloss says: "It is better to be confounded here before a few than in the future before all." "And anoint your eyes with eye-salve." Haymo says: "Through eye-salve, which is born from the earth, Christ is signified, who was born from the earth, that is, from the Virgin Mary." Likewise, eye-salve removes dust from the eyes; so Christ removes love of earthly things. Therefore the eyes are anointed with eye-salve when, through consideration of Christ's poverty, the love of earthly things is expelled. "So that you may see." For then man sees more clearly the usefulness of his sins and the excellence of heavenly rewards. Or, eye-salve can be called the word of God, which illuminates the eyes of the heart. Psalm CXVIII, 105: Your word is a lamp to my feet, etc. Likewise, it heals. Psalm CVI, 20: He sent his word and healed them. Likewise, eye-salve is the divine precepts which illuminate the spiritual sense. Psalm XVIII, 9: The commandment of the Lord is bright, illuminating the eyes. Likewise, eye-salve is the memory of Christ's Passion, which illuminates the eyes of the mind, as the eyes of Tobit were illuminated by the gall of the fish ⁶. For the roasted fish is Christ having suffered; the gall of the fish is the bitterness of his Passion. Likewise, eye-salve is any tribulation, which illuminates through its bitterness. For Gregory says: "Punishment opens the eyes which fault closes." Likewise, eye-salve is the gifts of the Holy Spirit, which spiritually illuminate and expel every carnal love. Gregory says: "When the Spirit has been tasted, all flesh loses taste." Zephaniah III, 8: In the fire of my zeal the whole earth will be devoured.

"Those whom I love, I rebuke and chastise. Therefore emulate, and do penance."

Here, lest he despair, he sets down consolation, and he proposes to him the elect as an example, who must pass through tribulations to the kingdom.

Continue thus: Anoint your eyes with eye-salve, and do not fear its bitterness, because "those whom I love," that is, the elect, "I chastise" through discipline. Proverbs III, 12: For the Lord reproves the one whom he loves, and he is pleased with him as a father with a son. Or, "I rebuke," that is, I render acute through caution concerning future things. Or, "I rebuke" with words, "and chastise" with lashes. Concerning both, Psalm CXVIII, 36: And your discipline corrected me unto the end, and your very discipline will teach me. Or, "I chastise," that is, I render chaste, because Ecclesiasticus XI, 29 says: The evil of an hour makes forgetfulness of great luxury.

"Therefore emulate, etc."

As if he were saying: If the word of persuasion from the elect is not enough for you, receive the example of imitation. Hence: "Therefore emulate," that is, imitate the good. Galatians IV, 18: Emulate the good in good always.

"And do penance," namely for past sins, for omitted goods, for negligence and boasting, for lukewarmness, for hypocrisy. Matthew III, 2: Do penance, for the kingdom of heaven has drawn near.

"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."

This is the third part of the Epistle, in which, if he wishes to be converted, he promises help.

And three things are said: First, grace stirring the free choice of man is touched upon. Second, the consent of free choice, there, "If anyone hears." Third, the infusion of grace making one pleasing, there, "I will enter to him."

Continue thus: Imitate the good and do penance, and do not distrust, because "behold, I stand," as if prepared to help or to enter, "at the door" of the heart, which is free choice or the will. Song of Songs V, 2: Open to me, my sister.

"And I knock," through preaching. Song of Songs V, 2: The voice of my beloved knocking. Or, "I knock" through inspiration, the bestowal of benefits, the sending of tribulations.

"If anyone hears my voice," that is, preaching, by receiving it, fulfilling it by work, and obeying, "and opens the door to me," that is, the will through consent, or true faith, "I will enter to him," by infusing grace and illuminating the secret of the heart, as the sun enters through a window; "and I will dine," that is, I will be delighted, "with him," namely through his justification. Proverbs VIII, 31: My delights are to be with the sons of men.

"And he with me," through the joy and security of a clean conscience. Proverbs XV, 15: A secure mind is like a continual banquet.

Or thus: "I will dine with him," by infusing grace, "and he with me," by cooperating with grace and consenting to inspiration.

Or thus: "I stand," waiting for penance. Isaiah XXX, 18: The Lord waits so that he may have mercy on you.

"At the door." Note: The five senses are exterior doors, concerning which Isaiah XXVI, 20 says: Go, people, enter your chambers, shut your doors upon you. Likewise, the interior door is the access of the mind. Christ knocks at that door. Job XXXI, 32: My door lay open to the traveler.

"And I knock," by revelation, compulsion, devotion, rebuke, exhibition of benefits.

"If anyone hears my voice," namely with understanding of the mind. Job XLII, 5: With the hearing of the ear I heard you.

"And opens the door to me," by consent of the will, "I will enter to him," by infusing grace, "and I will dine with him," by spiritually delighting, "and he with me," by exulting in glory. For the Lord dines with man in this life, but man with God in the other life.

"He who conquers, I will give him to sit with me on my throne, as I conquered and sat with my Father on his throne. He who has an ear, let him hear what the Spirit says to the Churches."

This is the third principal part of this Epistle, and two things are said. First, the enticing of affection is set down; second, the stirring of intellect, there, verse 22: "He who has an ear, etc."

Therefore he says:

"He who conquers," namely the vanity of the world, the vileness of the flesh, the malignity of the devil, "I will give him," I will not sell, not pay back, not lend, "to sit with me on my throne," that is, power of judging with me in judgment. Matthew XIX, 28: Amen I say to you, that you, etc.

"As I also conquered," namely the world through poverty, the flesh through virginity, the devil through humility, "and sat with my Father on his throne," that is, I received from the Father the power of judging. John V, 22: The Father has given all judgment to the Son.

Or, "I sat with the Father," that is, as I am in the more excellent goods of the Father. Mark XVI, 19: And indeed the Lord Jesus, after he had spoken to them, was taken up into heaven and sits at the right hand of God.

"He who has an ear,"

That is, the understanding of the heart, "let him hear what the Spirit says to the Churches." Explain as before.

Note: Laodicea is interpreted tribe lovable to the Lord; and therefore through this are well understood the Saints who will be in the last time, who are greatly loved by the Lord and will sit as judges with stoles and with the Lord in judgment. Matthew XIX, 28: You also will sit upon twelve seats, etc.

Here are doubtful questions.

Dub. 1.

First, on that phrase, verse 1: "And to the Angel of the Church of Sardis write: I know your works." It is asked: Since he commended the other Bishops before rebuke, why does he not do so similarly here, indeed, why does he rebuke before commendation?

Response. Sardis is interpreted beginning of beauty. Therefore, to signify that it is little good to begin unless one perseveres in it, he immediately reproves that Bishop. II Peter II, 21: It was better for them not to know the way of justice, etc.

Dub. 2.

Second, there is a doubt on that phrase, verse 4: "But you have a few names." Why did he not say a few just or good men, but says a few names?

Response. He does not say a few men, but a few names, to signify that the Lord calls his own sheep by name ⁷, he who writes the names of his Saints in heaven. Luke X, 20: Rejoice because your names are written in heaven. Or, to signify the predestined whose names are written in the Book of life, he did not say men, but names.

Dub. 3.

Third, on that phrase, verse 7: "Who has the key of David." Since above he said, I, 18: I have the keys of death and of hell, here he says: "Who has the key of David"; it is asked what this difference is. Likewise, since Aaron was Priest and Prelate, to whom the use of the keys belongs, why does he not say here, who has the key of Aaron, but says, "Who has the key of David"?

Likewise, since it is said, Matthew XVI, 19: I will give to you the keys of the kingdom, in the plural, why does he say here in the singular, Who has the key of David?

Response. Key is taken in many ways. Sometimes it is called power of restraining demons. Thus it is taken above, that is, I have the keys, that is, power of hell and death. And below, XX, 1: And I saw an Angel... having the key of the abyss, etc. Sometimes it is called power of binding and loosing sins. Thus it is taken in Matthew XVI, 19: I will give to you the keys of the kingdom of heaven. Sometimes it is called power of harming. Thus it is taken below, IX, 1: The key of the pit of the abyss was given to him. Sometimes it is the power and knowledge of opening the Scriptures. Thus it is taken here: "Who has the key of David," that is, the power by which David is opened, that is, Scripture, which is understood by David, who was a Prophet. And then it is construed not by force of possession, but by force of the maker or author. And thus the response to the first is clear through the aforesaid distinction, and to the second through the different construction. For he does not say the key of Aaron because he was not the author or writer of any scripture.

As to what is asked, Why does he say key in the singular? It must be said that he is not speaking of the use or power of Prelates, which is called key, either in the singular as some have said or in the plural as some say, but of that key by which Christ opened paradise and hell. This is the cross, which opened hell so that he might draw the good out from there. Zechariah IX, 11: You also, in the blood of your testament, etc.; and it also opened paradise so that he might introduce those freed. Isaiah XXVI, 2: Open the gates, etc. This is said to be the key of David and not of Aaron, because one reads well of the cross of penance which David carried, and not of the cross which Aaron carried. But this key, which was fitted to the door, opened the kingdom of heaven.

Dub. 4.

Fourth, on that phrase, verse 21: "I will give him to sit with me on the throne, etc." It is asked: Since Matthew XIX, 28 says to sit upon twelve seats, why here is it said to sit on the throne?

Response of Haymo: "One throne is said on account of one judicial power, twelve seats on account of the perfection of the elect who will judge. For the number twelve is perfect, since it consists of two sixes."

Dub. 5.

Fifth, in the same place, verse 21: "He who conquers, I will give him to sit." It is asked: Since it is certain that not all who conquer will sit with the Lord in judgment, but only the more perfect, why is it said here, "He who conquers, etc."?

Response of Haymo: "What the rest will not have in themselves, they will have in their Prelates. Therefore those who will not judge by themselves will certainly judge through those set over them. For there is such charity in them that whatever each one sees in another, he reckons as his own."

Second Vision.

Chapter IV.

When a door has been opened in heaven, he sees one sitting on a throne, and around this throne twenty-four elders sitting; and he describes here four living creatures which, together with the twenty-four elders, were continually glorifying the one sitting on the throne.

1. After these things I saw, and behold, a door opened in heaven, and the first voice which I heard, like a trumpet speaking with me, saying: Come up here, and I will show you the things which must happen after these things. 2. And immediately I was in spirit; and behold, a seat was placed in heaven, and one sitting upon the seat. 3. And the one who was sitting was like the appearance of jasper stone and sardius; and there was a rainbow around the seat, like the vision of emerald. 4. And around the seat were twenty-four seats, and upon the thrones twenty-four elders sitting, clothed around with white garments, and on their heads golden crowns: 5. And from the throne proceeded flashes of lightning, and voices, and thunders; and seven burning lamps before the throne, which are the seven spirits of God. 6. And in the sight of the seat there was as it were a glassy sea like crystal; and in the middle of the seat and around the seat, four living creatures full of eyes before and behind. 7. And the first living creature was like a lion, and the second living creature like a calf, and the third living creature having a face as of a man, and the fourth living creature like a flying eagle. 8. And the four living creatures, each of them had six wings, and around and within they are full of eyes; and they had no rest day or night, saying: Holy, Holy, Holy, Lord God almighty, who was and who is and who is to come ⁸. 9. And when those living creatures gave glory and honor and blessing to the one sitting upon the throne, living forever and ever, 10. the twenty-four elders fell down before the one sitting on the throne, and adored the one living forever and ever, and cast their crowns before the throne, saying: 11. You are worthy, O Lord our God, to receive glory and honor and power, because you created all things, and because of your will they were and were created.