Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 576–580
Chapter VI: the second and third seals
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3. « Et cum aperuisset sigillum secundum, audivi secundum animal dicens: Veni, et vide. »
Haec est secunda pars, in qua agitur de tribus sigillis, in quibus bellum triforme ostenditur contra Ecclesiam. Primo enim impugnavit diabolus Ecclesiam per inordinationem potentiae, quando per potentes saeculi martyres occidebantur, quod manifestatur in apertione hujus sigilli. Secundo, per apparentiam sapientiae, quando multi haeretici mittebantur, qui per equum nigrum signantur in apertione tertii sigilli. Tertio, impugnavit eam per apparentiam bonitatis, mittens hypocritas qui impugnant Ecclesiam sub specie sanctitatis, et signantur per equum pallidum. Hoc manifestatur in apertione sigilli quarti.
In parte autem prima, ubi agitur de apertione secundi sigilli, dicuntur tria. Primo, dicit se vidisse sigillum apertum. Secundo, dicit se vocatum ab uno animalium ad videndum, ibi, « Audivi secundum animal. » Tertio, exprimit visum, ibi, V. 4: « Et exivit alius equus rufus. »
Dicit ergo: « Et cum aperuisset, » scilicet, Angelus qui praecedens aperuit, « sigillum secundum. » Nota: Sigillum secundum est Christi passio quae in lege signata erat. Apertio hujus sigilli est praedicatio Passionis aperta. Et bene sequitur ad praecedens apertio hujus sigilli: quia resurrectione Christi praedicata per quam innotuit esse Deus, multi Judaei crediderunt: quod videns diabolus invidit, et persecutionem suscitavit, quae sub Stephano incepit 1. Quapropter credentes dispersi sunt inter Gentes, et multis tribulationibus afflicti. Unde necesse fuit, ut tunc praedicaretur eis passio Domini, ut ad exemplum ejus pati non timerent.
Unde dicit: « Et cum aperuisset sigillum secundum, » id est, Passionem consummatam ostendisset ipsa rei exhibitione, quae clausa erat sub lege, « audivi secundum animal. » Per hoc animal secundum intelligitur Lucas, qui agit specialiter de Passione, et per hoc intelligitur totus ordo Praedicatorum qui tempore martyrum Passionem Domini praedicavit.
Et dicit: « Secundum animal, » non tempore, sed ordine videndi. « Dicens: Veni, » accedendo, « et vide, » diligenter attendendo. « Veni » de prosperitate Ecclesiae, « et vide » ejus adversitatem. Vel, sicut accepisti gaudium de prosperitate, ita sumas cautelam de adversitate.
4. « Et exivit alius equus rufus: et qui sedebat super illum, datum est ei ut sumeret pacem de terra, et ut invicem se interficiant: et datus est ei gladius magnus. »
Hic dicit quid viderit. Et dicuntur tria. Primo, describit corpus diaboli, id est, equum. Secundo, ipsum diabolum, ibi, « Et qui sedebat. » Tertio, posse suum, ibi, « Datum est ei, etc. »
Unde dicit: « Et exivit, » scilicet, de occulta machinatione ad apertam persecutionem. Psal. VII, 15: Concepit dolorem, et peperit iniquitatem. Vel, « Exivit » ab amicitia Dei in odium et persecutionem, « alius, » quia praecedenti contrarius, « equus, » scilicet « rufus, » id est, diaboli corpus peccatis cruentatum, et necibus hominum sanguinolentum. Isa. I, 15: Manus enim vestrae sanguine plenae sunt. Tales dicuntur « equus rufus, » propter colorem sanguinis quem effundunt.
3. “And when he had opened the second seal, I heard the second living creature saying: Come, and see.”
This is the second part, in which the three seals are treated, in which a threefold war against the Church is shown. For first the devil attacked the Church through disorder of power, when martyrs were killed by the powerful of the world, which is manifested in the opening of this seal. Second, through the appearance of wisdom, when many heretics were sent, who are signified by the black horse in the opening of the third seal. Third, he attacked her through the appearance of goodness, sending hypocrites who attack the Church under the appearance of holiness, and they are signified by the pale horse. This is manifested in the opening of the fourth seal.
In the first part, where the opening of the second seal is treated, three things are said. First, he says that he saw the seal opened. Second, he says that he was called by one of the living creatures to see, there, “I heard the second living creature.” Third, he expresses what was seen, there, V. 4: “And another horse went out, red.”
Therefore he says: “And when he had opened,” namely, the Angel who opened the preceding one, “the second seal.” Note: The second seal is Christ’s passion, which was sealed in the law. The opening of this seal is the open preaching of the Passion. And the opening of this seal follows well upon the preceding, because, when Christ’s resurrection had been preached, through which he became known to be God, many Jews believed; seeing this, the devil envied and stirred up the persecution which began under Stephen 1. For this reason the believers were scattered among the Gentiles and afflicted with many tribulations. Hence it was necessary that then the Passion of the Lord be preached to them, so that they would not fear to suffer after his example.
Hence he says: “And when he had opened the second seal,” that is, had shown the consummated Passion by the very exhibiting of the reality, which had been closed under the law, “I heard the second living creature.” By this second living creature Luke is understood, who treats especially of the Passion, and through this is understood the whole order of Preachers which in the time of the martyrs preached the Lord’s Passion.
And he says: “the second living creature,” not in time, but in the order of seeing. “Saying: Come,” by approaching, “and see,” by attending diligently. “Come” from the prosperity of the Church, “and see” her adversity. Or, as you have received joy concerning prosperity, so take caution concerning adversity.
4. “And another horse went out, red; and to the one who sat upon it, it was given that he should take peace from the earth, and that they should kill one another; and a great sword was given to him.”
Here he says what he saw. And three things are said. First, he describes the body of the devil, that is, the horse. Second, the devil himself, there, “And the one who sat.” Third, his power, there, “It was given to him, etc.”
Hence he says: “And he went out,” namely, from hidden plotting to open persecution. Psalm VII, 15: He conceived sorrow and brought forth iniquity. Or, “he went out” from friendship with God into hatred and persecution, “another,” because contrary to the preceding one, “horse,” namely “red,” that is, the body of the devil made bloody by sins and bloodied by the slayings of human beings. Isaiah I, 15: For your hands are full of blood. Such persons are called the “red horse” because of the color of the blood which they pour out.
« Et qui sedebat, » ut rector et mansionarius, « super eum, » id est, super totum exercitum malorum, sanguine Sanctorum, cruentatum, « datum est illi, » id est, permissum, « ut sumeret pacem de terra, » id est, tolleret pacem illata persecutione.
Nota, quod dicit: « De terra, » non de caelo: caelum enim Sanctos significat qui sunt alti per vitae eminentiam, concavi per humilitatem, stellati per virtutum varietatem, luminosi per conversationem bonam. Ab his non potest diabolus pacem tollere quantumcumque eos persequatur: quia Dominus pacem eis reliquit. Joan. XIV, 27: Pacem relinquo vobis, etc. Sed, « de terra, » id est, de terrenis qui terrena diligunt, tollit pacem: quia pacem Dei non recipiunt, vel receptam abjiciunt. Isa. LVII, 21: Non est pax impiis. Ex hoc sequitur quod se invicem interficiunt.
Unde sequitur: « Et ut invicem se interficiant, » gladio materiali ad litteram. Matth. X, 21: Tradet autem frater fratrem in mortem. Vel, gladio pravae persuasionis, qui jugulat animam. Psal. XXXVI, 15: Gladius eorum intret in corda ipsorum.
Et nota, quod crudelitas hujus persecutionis incepit a tempore Neronis, et duravit usque ad tempora Constantini magni, et tunc caesa sunt multa millia martyrum gloriose coronatorum.
« Et datus est ei gladius magnus, »
Id est, potestas magna interficiendi: et spiritualiter sic interfecit infideles, et corporaliter sic martyres. Et dicitur: « Magnus gladius, » tum pro multitudine occisorum: quia tempore Diocletiani infra paucos dies quindecim millia Romae caesa sunt: tum pro occisorum magnitudine, vel qualitate, quia majores et fidelium sustentatores, ut Apostolos et excellentissimos Doctores interfecit.
5. « Et cum aperuisset sigillum tertium, audivi tertium animal dicens: Veni, et vide. Et ecce equus niger: et qui sedebat super illum habebat stateram in manu sua. »
Supra determinavit de apertione primi et secundi sigilli, hic agitur de apertione tertii. Apertio vero hujus sigilli est cognitio persecutionis Ecclesiae factae ab haereticis. Diabolus enim videns se per apertam persecutionem non posse proficere, sed Ecclesiam per martyrum patientiam roborari, quae sunt argumenta contra infideles, per haereticorum occultam malitiam tentavit fideles decipere, quos non poterat per apertam malitiam vincere. Et quia fere omnis haeresis est contra incarnationem Filii Dei, ideo fuit necessarius tertius ordo Praedicatorum qui Christi incarnationem praedicaret, et intelligitur per tertium animal, in quo Matthaeus figuratur, qui scribit specialiter de Christi incarnatione.
“And the one who sat,” as ruler and inhabitant, “upon it,” that is, upon the whole army of the wicked, bloodied with the blood of the Saints, “it was given to him,” that is, permitted, “that he should take peace from the earth,” that is, remove peace by bringing in persecution.
Note that he says “from the earth,” not from heaven; for heaven signifies the Saints, who are high through eminence of life, hollow through humility, starred through variety of virtues, luminous through good conduct. From these the devil cannot take peace, however much he may persecute them, because the Lord left peace to them. John XIV, 27: Peace I leave you, etc. But “from the earth,” that is, from earthly persons who love earthly things, he takes peace, because they do not receive the peace of God, or, when received, they cast it away. Isaiah LVII, 21: There is no peace for the impious. From this follows that they kill one another.
Hence there follows: “And that they should kill one another,” with a material sword literally. Matthew X, 21: Brother will hand over brother to death. Or, with the sword of corrupt persuasion, which slays the soul. Psalm XXXVI, 15: Let their sword enter into their own hearts.
And note that the cruelty of this persecution began from the time of Nero and lasted until the times of Constantine the Great, and then many thousands of martyrs gloriously crowned were slain.
“And a great sword was given to him,”
That is, a great power of killing; and spiritually in this way he killed unbelievers, and bodily in this way the martyrs. And it is called “a great sword” both because of the multitude of those killed, because in the time of Diocletian within a few days fifteen thousand were slain at Rome; and because of the greatness or quality of those killed, because he killed the greater ones and supporters of the faithful, such as the Apostles and most excellent Doctors.
5. “And when he had opened the third seal, I heard the third living creature saying: Come, and see. And behold, a black horse; and the one who sat upon it had a balance in his hand.”
Above he determined concerning the opening of the first and second seal; here the opening of the third is treated. Now the opening of this seal is knowledge of the persecution of the Church made by heretics. For the devil, seeing that he could not advance through open persecution, but that the Church was strengthened by the patience of martyrs, which are arguments against unbelievers, tried to deceive the faithful through the hidden malice of heretics, whom he could not conquer through open malice. And because nearly every heresy is against the incarnation of the Son of God, therefore the third order of Preachers was necessary, which would preach Christ’s incarnation; and it is understood through the third living creature, in whom Matthew is figured, who writes especially of Christ’s incarnation.
Et dividitur haec pars in quinque. Primo, dicit se vidisse equum nigrum, per quem signantur haeretici. Secundo, quis erat sessor ejus, ibi, « Et qui sedebat. » Tertio, quid tenebat in manu, ibi, « Habebat stateram. » Quarto, ponitur fidelium consolatio, ibi, V. 6: « Et audivi vocem. » Quinto, hostium cohibitio, ibidem, « Bilibris tritici, etc. »
Dicit ergo: « Et cum aperuisset tertium sigillum, » id est, ostendisset ea quae in tertio statu Ecclesiae ventura erant tempore haereticorum, « audivi tertium animal, » id est, tertium ordinem Praedicatorum designatum per tertium animal, qui tempore haereticorum praedicavit et instruxit homines circa incarnationem Domini, « dicens: Veni, » credendo, « et vide, » tibi et Ecclesiae providendo.
« Et ecce equus niger, » id est, coetus haereticorum peccatis denigratus. Et bene signantur haeretici per equum nigrum: quia nigredo inter omnes colores minus participat de luce, et maxime ab ea recedit: sic haeretici peccatis denigrantur, et a veritate, quae lux est, maxime recedunt. Thren. IV, 8: Denigrata est super carbones facies eorum.
Nota: Iste equus est contrarius primo: quia ille albus per innocentiam, iste niger per malitiam: ille fidem adstruit, iste destruit.
« Et qui sedebat super eum, » id est, qui praesidebat congregationi haereticorum ut doctor et rector, « habebat stateram, » id est, Scripturam, « in manu sua, » id est, in potestate sua. Haec dicitur statera: quia sicut cognoscitur per stateram quanti ponderis sit corpus, sic per sacram Scripturam cognoscitur quanti ponderis sit spiritus. Et hanc stateram habent in manu sua: quia aliqua opera de genere bonorum ostendunt exterius.
Per hoc quod dicitur: « In manu sua, » potest cognosci eorum dolositas. Sancti enim Doctores habentur a scientia sacra, quia humiliter se Scripturae subjiciunt sensum suum illi coaptantes: sed haeretici habent scientiam in manu sua, quia quasi doctores illam suo sensui coaptant. Quod ergo dicit: « Habebat stateram in manu sua, » diabolo attribuitur quod convenit membris ejus, id est, haereticis, qui discretionem quam dicunt se habere in Scripturis opere monstrant, sed hoc faciunt dolose ad fideles decipiendum. Osee, XII, 7: Chanaan, in manu ejus statera dolosa, calumniam dilexit. Item, sicut per astutiam falsi mercatoris statera male inclinatur, sic per astutiam haereticorum Scriptura male exponitur. Proverb. XI, 1: Statera dolosa abominatio est apud Deum, et pondus aequum voluntas ejus. Item, statera est diaboli persuasio, cum, Genes. III, 5, dixit: Eritis sicut dii, scientes, etc., quam in manu tenuit, quando Adae pomum obtulit, et sic totum mundum obtinuit, et ideo dictus est princeps hujus mundi 2. Item, statera quam diabolus habuit in manu, est tribulatio qua bonos et malos Deo permittente affligit, et ponderat qui sunt graviores et qui leviores.
And this part is divided into five. First, he says that he saw a black horse, through which heretics are signified. Second, who its rider was, there, “And the one who sat.” Third, what he held in his hand, there, “He had a balance.” Fourth, the consolation of the faithful is set down, there, V. 6: “And I heard a voice.” Fifth, the restraining of the enemies, in the same place, “A measure of wheat, etc.”
Therefore he says: “And when he had opened the third seal,” that is, had shown the things which were to come in the third state of the Church in the time of the heretics, “I heard the third living creature,” that is, the third order of Preachers designated by the third living creature, which in the time of the heretics preached and instructed human beings concerning the incarnation of the Lord, “saying: Come,” by believing, “and see,” by providing for yourself and the Church.
“And behold, a black horse,” that is, the company of heretics blackened by sins. And heretics are well signified by a black horse because blackness among all colors participates less in light and most withdraws from it; so heretics are blackened by sins and most withdraw from the truth, which is light. Lamentations IV, 8: Their face is blacker than coals.
Note: This horse is contrary to the first, because that one is white through innocence, this one black through malice; that one builds up faith, this one destroys it.
“And the one who sat upon it,” that is, the one who presided over the congregation of heretics as teacher and ruler, “had a balance,” that is, Scripture, “in his hand,” that is, in his power. This is called a balance because as through a balance it is known how much weight a body has, so through sacred Scripture it is known how much weight a spirit has. And they have this balance in their hand because they show outwardly some works from the class of good things.
By the fact that it is said “in his hand,” their deceitfulness can be known. For holy Doctors are held by sacred knowledge, because they humbly subject themselves to Scripture, adapting their own sense to it; but heretics have knowledge in their hand, because as if teachers they adapt it to their own sense. Therefore what he says, “He had a balance in his hand,” is attributed to the devil because it suits his members, that is, heretics, who show by work the discretion which they say they have in the Scriptures, but they do this deceitfully in order to deceive the faithful. Hosea XII, 7: Canaan, in his hand a deceitful balance; he loved calumny. Likewise, as by the craft of a false merchant the balance is badly inclined, so by the craft of heretics Scripture is badly expounded. Proverbs XI, 1: A deceitful balance is an abomination before God, and an even weight is his will. Likewise, the balance is the persuasion of the devil, when, Genesis III, 5, he said: You shall be like gods, knowing, etc.; he held it in his hand when he offered the apple to Adam, and thus obtained the whole world, and therefore he was called the prince of this world 2. Likewise, the balance which the devil had in hand is tribulation, by which, with God permitting, he afflicts the good and the wicked, and weighs who are heavier and who are lighter.
6. « Et audivi tamquam vocem in medio quatuor animalium dicentium. »
Hic ponitur consolatio fidelium, quia promittitur eis auxilium. Unde dicit: « Et audivi tamquam vocem, » scilicet Angeli existentis, « in medio quatuor animalium, » id est, in communi testimonio quatuor Evangelistarum, et omnium Praedicatorum, « dicentem, » scilicet, vocem. Vel, « dicentium, » scilicet, animalium.
« Bilibris tritici denario, et tres bilibres hordei denario: et vinum et oleum ne laeseris. »
Hic ponitur consolatio in cohibitione adversarii. Et cohibetur tripliciter ne laedat majores, cum dicitur: « Bilibris tritici. » Ne laedat minores, cum dicitur: « Et tres bilibres. » Ne laedat mediocres, cum dicitur: « Et vinum et oleum. »
Dicit ergo: « Bilibris tritici. » Ad litteram bilibris est vas capiens duos sextarios, vel duas libras. Unde dicitur bilibris, quasi duplex libra. Bilibris ergo tritici est illud quod continet duos sextarios vel duas libras tritici.
Sed quare non dixit: Duae librae tritici? Responsio. Ad signandum unitatem Ecclesiae dixit in singulari: et quia illa unitas est ex duobus Testamentis, vel duobus populis in unum collectis: ideo posuit numerum qui in bilibris intelligitur. Una ergo bilibris est una Ecclesia ex duobus Testamentis, vel ex duobus populis, vel consistens in dilectione Dei et proximi.
« Tritici. » Per triticum quod praeeminet caeteris granis, intelliguntur majores in Ecclesia, qui praesunt aliis. Bilibris ergo tritici est una Ecclesia ex duobus populis in majoribus Sanctis.
« Denario, » scilicet uno. Iste denarius est Christi sanguis quo sumus redempti. I ad Corinth. VI, 20: Empti estis pretio magno. Glorificate et portate Deum in corpore vestro.
Est ergo sensus: « Audivi tamquam vocem, etc. » Ne laeseris frumentum. Quare? quia « bilibris tritici, » id est, Ecclesia ex duobus populis collecta, et majoribus Sanctis, supple, est empta « denario, » id est, sanguine Christi.
« Et tres bilibres hordei denario, » scilicet uno. Sicut bilibris est vas continens duos sextarios: ita tres bilibres sunt tria vasa quae continent sex sextarios. Tres ergo bilibres hordei sunt sex sextarii hordei. Et per hordeum quod est minoris valoris quam triticum, intelliguntur minores in Ecclesia: qui etsi non eisdem virtutibus vigent quibus majores, tamen in fide Trinitatis vivunt, et ideo dicuntur tres bilibres, quia sex operibus misericordiae exercentur. Et quia uterque eodem pretio sunt redempti, id est, sanguine Christi, ideo dicit: « Et tres bilibres, etc. » Quasi diceret: Ne laeseris hordeum: quia « tres bilibres hordei, » id est, universi minores in Ecclesia, supple, empti sunt « denario » uno, id est, sanguine Christi. Vel, iste denarius est remuneratio vitae aeternae 3, quae dabitur istis, vel illis.
6. “And I heard, as it were, a voice in the midst of the four living creatures saying.”
Here the consolation of the faithful is set down, because help is promised to them. Hence he says: “And I heard as it were a voice,” namely of the Angel existing “in the midst of the four living creatures,” that is, in the common testimony of the four Evangelists and of all Preachers, “saying,” namely, the voice. Or, “saying,” namely, the living creatures.
“A measure of wheat for a denarius, and three measures of barley for a denarius; and do not harm the wine and oil.”
Here consolation is set down in the restraining of the adversary. And he is restrained in three ways: lest he harm the greater, when it is said, “A measure of wheat”; lest he harm the lesser, when it is said, “And three measures”; lest he harm the middle ones, when it is said, “And the wine and oil.”
Therefore he says: “A measure of wheat.” Literally a bilibris is a vessel holding two sextaries, or two pounds. Hence it is called bilibris, as if a double pound. Therefore a bilibris of wheat is that which contains two sextaries or two pounds of wheat.
But why did he not say: two pounds of wheat? Response. To signify the unity of the Church he spoke in the singular; and because that unity is from the two Testaments, or two peoples gathered into one, therefore he set down the number which is understood in bilibris. Therefore one bilibris is one Church from two Testaments, or from two peoples, or consisting in love of God and neighbor.
“Of wheat.” By wheat, which excels the other grains, are understood the greater ones in the Church, who preside over others. Therefore the bilibris of wheat is the one Church from two peoples in the greater Saints.
“For a denarius,” namely one. This denarius is the blood of Christ by which we were redeemed. 1 Corinthians VI, 20: You were bought with a great price. Glorify and carry God in your body.
Therefore the sense is: “I heard as it were a voice, etc.” Do not harm the grain. Why? Because “a bilibris of wheat,” that is, the Church gathered from two peoples and in the greater Saints, supply, was bought “for a denarius,” that is, by the blood of Christ.
“And three measures of barley for a denarius,” namely one. As a bilibris is a vessel containing two sextaries, so three bilibres are three vessels which contain six sextaries. Therefore three bilibres of barley are six sextaries of barley. And by barley, which is of less value than wheat, are understood the lesser ones in the Church; although they do not flourish with the same virtues as the greater, nevertheless they live in the faith of the Trinity, and therefore they are called three bilibres, because they are exercised in the six works of mercy. And because both are redeemed by the same price, that is, by the blood of Christ, therefore he says: “And three measures, etc.” As if he were saying: Do not harm the barley, because “three measures of barley,” that is, all the lesser ones in the Church, supply, were bought “for one denarius,” that is, by the blood of Christ. Or, that denarius is the reward of eternal life 3, which will be given to these or to those.
« Et vinum et oleum ne laeseris. »
Per vinum et oleum significantur tenentes medium statum, qui dicuntur vinum propter calorem et fervorem charitatis per quam habent cordis laetitiam, et alios laetificant, sicut vinum laetificat cor hominis: inde consolatur et eos inebriat ad bene operandum. Oleum sunt propter opera misericordiae quibus intendunt. Et de his dicitur: « Vinum, » id est, charitate ferventes, « et oleum, » id est, operibus misericordiae intendentes, « ne laeseris. » In quo notatur, quod non potest nocere diabolus, nisi quantum Dominus permiserit. Vel, « Vinum et oleum, etc., » id est proficientes, vel poenitentes.
Aliter sic: « Bilibris tritici, etc. » Triticum quod est pretiosius aliis granis, significat Novum Testamentum. Bilibris significat intelligentiam historicam et spiritualem, et hoc propter dualitatem: sed propter numerum singularem intelligitur doctrina Evangelica propter unitatem Ecclesiastici vel Evangelici sacramenti. Ecclesiae enim sacramentum efficaciam habet ab uno, hoc est, a Passione Christi. Unde dicitur emi « denario, » hoc est, sanguine Christi. Tres bilibres Vetus Testamentum significant ratione numeri, propter ordines tres qui sunt in Veteri Testamento, scilicet, Lex, et Prophetae, et Hagiographa: sed ratione dualitatis mensurae, historicum sensum et mysticum significant. Per denarium significatur fidei perfectio. Unde sicut perfecto nihil deest, nec ultra non porrigitur, quasi nihil desit ei. Item, per vinum significatur legis austeritas, per oleum, Evangelii suavitas.
Unde sensus est: « Bilibris tritici, etc. » Quasi diceret: Nolite timere vos fideles, si male exponunt haeretici Scripturam: quia bilibris tritici, id est, sana intelligentia Novi Testamenti quoad litteralem et spiritualem sensum, supple, empta est denario uno, id est, sanguine Christi, cujus effusio dedit sacramenta Novi Testamenti. « Et tres bilibres hordei, » id est, sana intelligentia Veteris Testamenti secundum utrumque sensum, litteralem, et spiritualem: quod significat dualitas mensurae, quod etiam in tribus, scilicet, Lege, Prophetis, et Hagiographis continetur. Et hoc significat numerus pluralis cum hac conditione, tres. Haec, inquam, sana intelligentia, supple, empta est « denario, » sicut prius. Per hordeum autem signatur Vetus Testamentum: quia sicut sub palea latet granum in hordeo, sic sub Veteri Testamento latet Novum. Vel, « Denario, » id est, perfectione fidei: per denarium enim signatur unitas fidei. Denarius habet regis imaginem, et inscriptionem: et imago refertur ad humanitatem, superscriptio ad divinitatem: de quibus est fides. Quia ergo utrumque Testamentum unitatem fidei perfecte continet, recte dicitur vendi vel emi denario, id est, perfecta fide.
“And do not harm the wine and oil.”
By wine and oil are signified those holding a middle state, who are called wine because of the heat and fervor of charity through which they have gladness of heart and gladden others, as wine gladdens the heart of man; from this it consoles them and makes them drunk for doing good. They are oil because of the works of mercy to which they apply themselves. And concerning these it is said: “wine,” that is, those fervent in charity, “and oil,” that is, those applying themselves to works of mercy, “do not harm.” In this it is marked that the devil cannot harm except as much as the Lord has permitted. Or, “wine and oil, etc.,” that is, those advancing, or those repenting.
Otherwise thus: “A measure of wheat, etc.” Wheat, which is more precious than the other grains, signifies the New Testament. The bilibris signifies the historical and spiritual understanding, and this because of duality; but because of the singular number, evangelical teaching is understood because of the unity of the ecclesiastical or evangelical sacrament. For the sacrament of the Church has efficacy from one thing, that is, from the Passion of Christ. Hence it is said to be bought “for a denarius,” that is, by the blood of Christ. Three measures signify the Old Testament by reason of the number, because of the three orders that are in the Old Testament, namely the Law, the Prophets, and the Hagiographa; but by reason of the duality of the measure, they signify the historical and mystical sense. By the denarius the perfection of faith is signified. Hence, as nothing is lacking to the perfect, nor is it stretched further beyond, as if nothing were lacking to it. Likewise, by wine is signified the austerity of the law; by oil, the sweetness of the Gospel.
Hence the sense is: “A measure of wheat, etc.” As if he were saying: Do not fear, you faithful, if heretics expound Scripture badly, because the measure of wheat, that is, the sound understanding of the New Testament with respect to the literal and spiritual sense, supply, was bought for one denarius, that is, by the blood of Christ, whose outpouring gave the sacraments of the New Testament. “And three measures of barley,” that is, the sound understanding of the Old Testament according to both senses, literal and spiritual, which the duality of the measure signifies, which is also contained in three things, namely the Law, Prophets, and Hagiographa. And the plural number with this condition, three, signifies this. This sound understanding, I say, supply, was bought “for a denarius,” as before. But by barley the Old Testament is signified, because as grain lies hidden under chaff in barley, so the New lies hidden under the Old Testament. Or, “for a denarius,” that is, by the perfection of faith; for by the denarius the unity of faith is signified. A denarius has the image and inscription of the king; and the image is referred to humanity, the superscription to divinity, concerning which faith is. Therefore, because each Testament perfectly contains the unity of faith, it is rightly said to be sold or bought for a denarius, that is, by perfect faith.
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