Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 563–566
Chapter V: the lion of Judah, the Lamb, and the received book
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5. « Et unus de senioribus dixit mihi: Ne fleveris: ecce vicit Leo de tribu Juda, radix David, aperire Librum, et solvere septem signacula ejus. »
Haec est tertia pars capituli, in qua ponitur consolatio Joannis in persona sanctorum Veteris Testamenti. Et primo prohibetur ne fleat. Secundo, subdit causam, quare flere non debeat, ibi, « Ecce vicit Leo. »
Dicit ergo: « Et unus de senioribus dixit mihi, » id est, quilibet sanctus Veteris Testamenti, vel coetus prophetarum, qui dicitur unus propter unitatem fidei, prophetiae, rei, et spiritus quo loquebantur inspirati: « Ne fleveris, » id est, ne fletum continuaveris propter dilationem rei amatae. Siquidem Patres antiqui dolebant de Christi dilatione: sed gaudebant, et consolabantur, quia venturum praedicabant omnes Prophetae.
Deinde subdit causam consolationis, dicens: « Ecce, » id est, in proximo est. Et per ecce quod est adverbium demonstrandi, signatur quod visibilis apparebit. « Vicit Leo, » id est, vincet, scilicet, diabolum in Passione. Joan. XII, 31: Nunc princeps hujus mundi ejicietur foras. Item, mundum. Joan. XVI, 33: Confidite, ego vici mundum. Item, mortem. Osee, XIII, 14: Ero mors tua, o mors. Et ponit praeteritum pro futuro, more prophetali.
« Leo, » id est, Christus. Nota: Christus dicitur leo in incarnatione, ubi cauda humanitatis abscondit vestigia divinitatis, ne diabolus ea inveniret: sicut leo cauda sua vestigia delet, ne inveniatur. Item, in progressu vitae: quia peccatores audacter corripiebat. Proverb. XXX, 30: Leo fortissimus bestiarum. Item, in Passione, quando praedam de manu diaboli auferebat. Numer. XXIII, 24: Non accubabit leo, donec devoret praedam. Item, in Resurrectione: quia tertia die resurrexit. Numer. XXIV, 9: Accubans dormivit ut leo, et quasi leaena. Item, post Ascensionem in Spiritus sancti missione, quando fortes fecit Apostolos ne aliquem formidarent. Isa. XXXI, 4: Quomodo si rugiat leo, et catulus leonis super praedam suam..., non formidabit. Nota: Secundum Glossam, leo dicitur Christus, quia sicut leo dormit apertis oculis, sic Christus vivente divinitate carne exspiravit.
5. “And one of the elders said to me: Do not weep; behold, the Lion of the tribe of Judah, the root of David, has conquered, to open the Book and to loose its seven seals.”
This is the third part of the chapter, in which John’s consolation is set down in the person of the saints of the Old Testament. And first he is forbidden to weep. Second, the reason why he ought not weep is added, there, “Behold, the Lion has conquered.”
Therefore he says: “And one of the elders said to me,” that is, any saint of the Old Testament, or the company of the prophets, which is called one because of the unity of faith, prophecy, reality, and the spirit by which they spoke when inspired; “Do not weep,” that is, do not continue weeping because of the delay of the beloved reality. Indeed, the ancient Fathers grieved over Christ’s delay; but they rejoiced and were consoled, because all the Prophets preached that he would come.
Then he adds the cause of consolation, saying: “Behold,” that is, it is near. And by behold, which is an adverb of showing, it is signified that he will appear visibly. “The Lion has conquered,” that is, will conquer, namely the devil in the Passion. John XII, 31: Now the prince of this world will be cast out. Likewise, the world. John XVI, 33: Have confidence; I have conquered the world. Likewise, death. Hosea XIII, 14: I will be your death, O death. And he puts the past for the future, in prophetic manner.
“The Lion,” that is, Christ. Note: Christ is called a lion in the incarnation, where the tail of humanity hid the tracks of divinity, lest the devil find them, just as a lion erases his tracks with his tail, lest he be found. Likewise, in the progress of life, because he boldly rebuked sinners. Proverbs XXX, 30: The lion, strongest of beasts. Likewise, in the Passion, when he was taking booty from the hand of the devil. Numbers XXIII, 24: The lion will not lie down until he devours the prey. Likewise, in the Resurrection, because he rose on the third day. Numbers XXIV, 9: Lying down, he slept like a lion and like a lioness. Likewise, after the Ascension in the sending of the Holy Spirit, when he made the Apostles strong so that they feared no one. Isaiah XXXI, 4: As if a lion and a lion’s cub roars over its prey..., it will not fear. Note: According to the Gloss, Christ is called a lion because as a lion sleeps with open eyes, so Christ, while his divinity was living, breathed out in the flesh.
« De tribu Juda, » supple, tamquam sponsus procedens de thalamo suo 1. Matth. II, 6: Et tu, Bethlehem, terra Juda.
« Radix David. » Glossa, id est, procedens a David. Sed objicitur: Si radix David, quomodo procedens a David? Responsio. Dicitur radix David, quia ab eo procedens secundum carnem, sicut radix ex qua virgulta Ecclesiae germinarentur, vel ex qua salus Ecclesiae velut germen, vel virgultum nasceretur. Ideo dicit: « Radix David, » id est procedens a David. Vel hoc dicitur, quia absconsus fuit in David secundum carnem, sicut radix in terra absconditur. Vel ideo, quia descendit non per modum propagationis, sed materiam ab ipso habuit, sicut radix tantum humorem a terra accipit. Glossa sic: « Radix David, » id est, firmamentum David: quod verum est secundum deitatem, quia divinitas est principium omnium, et radix, et fundamentum. Joan. I, 3: Omnia per ipsum facta sunt, et sine ipso factum est nihil.
« Aperire Librum. » Quasi diceret: Ad hoc vincet Leo, ut aperiat Librum, id est, Scripturam, vel dispositionem Dei impleat, genus humanum redimendo. « Et solvere septem signacula ejus, » scilicet ad hoc ut solvat occulta mysteria Scripturarum, et declaret.
6. « Et vidi, et ecce in medio throni et quatuor animalium, et in medio seniorum, Agnum stantem tamquam occisum, habentem cornua septem et oculos septem: qui sunt septem spiritus Dei, missi in omnem terram. »
Haec est tertia pars visionis, in qua vidit Agnum Librum accipientem. Et dicuntur tria. Primo, vidit Christum in medio Sanctorum. Secundo, ipsam humanitatem a seipso accipere Librum secundum divinitatem, ibi, V. 7: « Et venit, et accepit. » Tertio, pro apertione Libri subdit gratiarum actionem, ibi, V. 8: « Et cum aperuisset. »
Dicit ergo: « Et vidi. » Glossa, sicut ille praedixerat, scilicet, unus de senioribus: « et ecce in medio throni, » id est, sedis judicis in quo intelligitur potentia, « et in medio quatuor animalium, » in quibus intelligitur bonitas, « et in medio seniorum, » in quibus intelligitur sapientia: quia in antiquis est sapientia 2.
“Of the tribe of Judah,” supply: as a bridegroom coming forth from his bridal chamber 1. Matthew II, 6: And you, Bethlehem, land of Judah.
“Root of David.” The Gloss says: that is, proceeding from David. But it is objected: If he is the root of David, how is he proceeding from David? Response. He is called the root of David because, proceeding from him according to the flesh, he is like the root from which the shoots of the Church would sprout, or from which the salvation of the Church would be born like a shoot or little branch. Therefore he says: “Root of David,” that is, proceeding from David. Or this is said because he was hidden in David according to the flesh, as a root is hidden in the earth. Or for this reason, because he descended not by way of propagation, but had matter from him, as a root receives only moisture from the earth. The Gloss says thus: “Root of David,” that is, the firm support of David; and this is true according to deity, because divinity is the principle, root, and foundation of all things. John I, 3: All things were made through him, and without him nothing was made.
“To open the Book.” As if he were saying: The Lion will conquer for this, that he may open the Book, that is, fulfill Scripture or the disposition of God, by redeeming the human race. “And to loose its seven seals,” namely, for this, that he may loose and disclose the hidden mysteries of the Scriptures.
6. “And I saw, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing as though slain, having seven horns and seven eyes, which are the seven spirits of God, sent into every land.”
This is the third part of the vision, in which he saw the Lamb receiving the Book. And three things are said. First, he saw Christ in the midst of the Saints. Second, he saw the humanity itself receiving the Book from himself according to divinity, there, V. 7: “And he came and received.” Third, for the opening of the Book, he adds thanksgiving, there, V. 8: “And when he had opened.”
Therefore he says: “And I saw.” The Gloss says: as that one had foretold, namely, one of the elders; “and behold in the midst of the throne,” that is, of the seat of the judge, in which power is understood; “and in the midst of the four living creatures,” in which goodness is understood; “and in the midst of the elders,” in which wisdom is understood, because wisdom is in the ancients 2.
« In medio throni, » per opus creationis: « in medio animalium, » per opus recreationis: « in medio seniorum, » per opus glorificationis. Item, quoad bonum naturae, gratiae, et gloriae dicuntur illa tria. Item, « In medio throni » intelligitur cognitio per rationem: « in medio animalium » cognitio per fidem: « in medio seniorum » cognitio per speciem. Item, per ista tria intelligitur omnis Ecclesia electorum, in cujus medio Christus habitat secundum triplicem modum qui dictus est. Zachar. II, 10: Ecce ego venio, et habitabo in medio tui.
Sed contra: Psal. CXXIV, 2: Dominus in circuitu populi sui: ergo non in medio. Responsio. In medio est praesidens, et judicans Ecclesiam: in circuitu ambiens, et defendens eam.
« Agnum stantem tamquam occisum, etc. »
« Agnum, » Christum humilem, et mansuetum. Jerem. XI, 19: Ego quasi agnus mansuetus, qui portatur ad victimam.
« Stantem. » Hic quaeritur, Cum supra, I, 13, viderit ipsum ambulantem, et supra, IV, 2, sedentem, quare dicitur hic stantem? Responsio. Secundum Haymonem: « Ambulat Dominus in medio, bona sua distribuendo: sedet, facta singulorum judicando: stat vero, certantes adjudicando. »
Nota: Dominus est in medio Ecclesiae per naturae participationem, protectionem, amoris ostensionem. In medio quatuor animalium, id est, Evangelistarum per concordiam: quia unanimiter in Christum concordant. Joan. XX, 19: Stetit Jesus in medio discipulorum. In medio Prophetarum per veritatis manifestationem: quia nihil locuti sunt Prophetae nisi per ipsum. In medio Praelatorum per exemplum. Matth. XVIII, 20: Ubi duo vel tres sunt congregati, etc. In medio omnium ut salus omnium. II ad Corinth. V, 15: Pro omnibus mortuus est Christus.
« Tamquam occisum. » Propter hoc dixit Manichaeus, quod habuit carnem phantasticam, non veram. Sed dicendum, quod ly tamquam est expressivum veritatis, sicut dicitur, Joan. I, 14: Quasi Unigeniti a Patre. Hic quaeritur, Si occisus erat, quomodo dicitur stans? Responsio. Stans in deitate, sed occisus in humanitate. Item, dicitur tamquam occisus non simpliciter occisus: quia etsi mortuus est ex infirmitate, vivit tamen ex virtute 3. Vel, « Tamquam occisum, » quia adhuc habentem cicatrices vulnerum, quas ostendet in judicio contra reprobos qui nihil pro eo volunt pati. Zachar. XIII, 6: His plagatus sum in domo eorum, etc.
“In the midst of the throne,” through the work of creation; “in the midst of the living creatures,” through the work of re-creation; “in the midst of the elders,” through the work of glorification. Likewise, these three are said with respect to the good of nature, grace, and glory. Likewise, “in the midst of the throne” is understood knowledge through reason; “in the midst of the living creatures,” knowledge through faith; “in the midst of the elders,” knowledge through species. Likewise, through these three the whole Church of the elect is understood, in whose midst Christ dwells according to the threefold mode which has been stated. Zechariah II, 10: Behold, I come, and I will dwell in your midst.
But on the contrary: Psalm CXXIV, 2: The Lord is around his people; therefore not in the midst. Response. He is in the midst by presiding over and judging the Church; around it by surrounding and defending it.
“A Lamb standing as though slain, etc.”
“A Lamb,” Christ humble and meek. Jeremiah XI, 19: I am like a meek lamb that is carried to the victim.
“Standing.” Here it is asked: Since above, I, 13, he saw him walking, and above, IV, 2, sitting, why is he said here to be standing? Response. According to Haymo: “The Lord walks in the midst by distributing his good things; he sits by judging the deeds of individuals; but he stands by judging the contestants.”
Note: The Lord is said to be in the midst of the Church through participation of nature, protection, and showing of love. In the midst of the four living creatures, that is, of the Evangelists, through concord, because they unanimously agree in Christ. John XX, 19: Jesus stood in the midst of the disciples. In the midst of the Prophets through manifestation of truth, because the Prophets spoke nothing except through him. In the midst of the Prelates through example. Matthew XVIII, 20: Where two or three are gathered, etc. In the midst of all as the salvation of all. 2 Corinthians V, 15: Christ died for all.
“As though slain.” Because of this Manichaeus said that he had a phantasmal flesh, not a true one. But one must say that the word as though is expressive of truth, as is said, John I, 14: As of the Only-Begotten from the Father. Here it is asked: If he had been slain, how is he said to be standing? Response. Standing in deity, but slain in humanity. Likewise, he is said to be “as though slain,” not simply slain, because even if he died from weakness, nevertheless he lives from power 3. Or, “as though slain,” because still having the scars of wounds, which he will show in judgment against the reprobate who wish to suffer nothing for him. Zechariah XIII, 6: With these I was wounded in the house of those men, etc.
« Habentem cornua septem, » id est, septem dona Spiritus sancti, per quae homo contra vitia habet fortitudinem: « et oculos septem, » id est, septem dona, per quae homo habet ad bonum illuminationem. Unde subdit: « Qui sunt septem spiritus Dei, missi in omnem terram, » id est, diffusi a capite Christo in omnem Ecclesiam. Joan. I, 16: De plenitudine ejus nos omnes accepimus.
Vel sic: « Habentem cornua septem. » Per cornua intelligitur potestas, per septem universitas. Est ergo sensus: « Habentem cornua septem, » id est, regni et potestatis plenitudinem. Daniel. VII, 14: Potestas ejus, potestas aeterna. « Et oculos septem, » id est, cognitionis plenitudinem: quia per oculos cognitio, per septem universitas designatur. Ad Hebr. IV, 13: Omnia nuda et aperta sunt, etc. Vel, per septem cornua quae supereminent, intelliguntur contemplativi: per septem oculos activi, qui videntes miserias aliorum subveniunt eis.
« Qui sunt septem spiritus Dei, » id est, perfecti spirituales effecti, « missi in omnem terram, » ad praedicandum verbum Dei.
7. « Et venit, et accepit de dextera sedentis in throno Librum. »
Hic ostendit, quod Christus secundum humanitatem accepit Librum ab eo secundum deitatem. Unde dicit: « Et venit, » scilicet, ad cognitionem hominum per carnis assumptionem. Joan. XVI, 28: Exivi a Patre, et veni in mundum. « Et accepit, » id est, in quantum homo, « de dextera sedentis in throno, » id est, a Verbo sibi unito, « Librum, » id est, Scripturam ad sciendum, et aliis aperiendum. Et nota: Specialius dicitur accipere a Filio, quam a Patre, vel Spiritu sancto: quia Filius est unitus illi homini, id est, Christo: vel quia Filio appropriatur sapientia. Vel, « Librum, » id est, potestatem solvendi promissum.
“Having seven horns,” that is, the seven gifts of the Holy Spirit, through which a human being has strength against vices; “and seven eyes,” that is, the seven gifts through which a human being has illumination toward good. Hence he adds: “Which are the seven spirits of God, sent into every land,” that is, poured out from Christ the head into the whole Church. John I, 16: From his fullness we have all received.
Or thus: “Having seven horns.” By horns is understood power, by seven universality. Therefore the sense is: “Having seven horns,” that is, the fullness of kingdom and power. Daniel VII, 14: His power is an eternal power. “And seven eyes,” that is, fullness of knowledge, because by eyes knowledge is designated, and by seven universality. Hebrews IV, 13: All things are naked and open, etc. Or, by the seven horns which rise high, contemplatives are understood; by the seven eyes, actives, who, seeing the miseries of others, assist them.
“Which are the seven spirits of God,” that is, the perfect made spiritual, “sent into every land,” to preach the word of God.
7. “And he came, and received the Book from the right hand of the one sitting on the throne.”
Here he shows that Christ according to humanity received the Book from himself according to deity. Hence he says: “And he came,” namely, to the knowledge of human beings through the assumption of flesh. John XVI, 28: I went out from the Father and came into the world. “And he received,” that is, insofar as he is man, “from the right hand of the one sitting on the throne,” that is, from the Word united to himself, “the Book,” that is, Scripture to know and to open to others. And note: He is said more specially to receive from the Son than from the Father or the Holy Spirit, because the Son is united to that man, that is, Christ; or because wisdom is appropriated to the Son. Or, “the Book,” that is, the power of loosing the promise.
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