Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 593–596
Chapter VII: the great crowd and the glory of the elect
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9. « Post haec vidi turbam magnam, quam dinumerare nemo poterat, ex omnibus gentibus, et tribubus, et populis, et linguis. »
Hic ponitur consolatio gloriae quae erit in futuro.
Et notantur hic duo. Primo dicit, quod vidit hic magnam multitudinem electorum. Secundo, manifestat gloriam eorum, ibi, « Stantes ante thronum. »
Dicit ergo: « Post haec, » id est, postquam audivi numerum fidelium qui comprehenditur in duodecim tribubus, « vidi turbam magnam, » id est, omnium fidelium congregationem quae in re magna dicitur, sed parva in comparatione ad reprobos: « quam dinumerare nemo poterat, » scilicet purus homo, Deus autem potest eam numerare. Psal. CXXXVIII, 18: Dinumerabo eos, etc.
« Ex omnibus gentibus. » Hoc dicit, ne aliquis crederet, quod non essent aliqui signati nisi de Judaeis.
« Et tribubus » gentium, « et populis, » in una urbe, « et linguis » populorum. In gentibus sunt diversae tribus, in tribubus diversi populi, in populis diversae linguae, et per haec intelliguntur omnes electi.
« Stantes ante thronum et in conspectu Agni, amicti stolis albis, et palmae in manibus eorum:
10. Et clamabant voce magna, dicentes: Salus Deo nostro, qui sedet super thronum, et Agno. »
Hic manifestatur gloria bonorum.
Et primo ostenditur beatitudo animarum ex visione Christi in una natura: secundo, glorificatio corporum, ibi, « Amicti stolis albis. » Tertio, remuneratio eorum pro victoria, ibidem, « Et palmae. » Quarto, quod propter hoc homines laudant Deum, ibi, V. 10: « Et clamabant voce magna. » Quinto, quod Angeli eorum laudem confirmant, ibi, V. 14: « Et omnes Angeli stabant. »
Dicit ergo: « Stantes ante thronum. » Nota: Turba est nomen collectivum, et ideo supponit multos. Unde dicit: « Stantes ante thronum, » id est, ante Christi humanitatem assumptam, in qua judicabit. Ad Hebr. I, 18: Thronus tuus, Deus, in saeculum saeculi 1.
« In conspectu Agni, » id est, hominis Christi, quasi parati ad obediendum. Tales autem stabunt in judicio, non cadent: quia pro eis dabitur sententia. Sapient. V, 1: Stabunt justi in magna constantia. Et bene dicit: « In conspectu Agni, » quia sancti in judicio ipsum videbunt mansuetum, et pium.
« Amicti stolis albis, » id est, stola animae et corporis, « et palmae in manibus eorum, » id est, coronae pro operibus. Vel, « Palmae, » id est, manifestatio victoriarum habitarum de hostibus: quod respondet praemio accidentali. Vel, per hoc notatur certitudo de praemio. Quod enim in manu habetur, certe possidetur.
« Et clamabant voce magna, etc. »
Id est, magno desiderio. Psal. X secundum Hebraeos, 17: Desiderium pauperum exaudivit Dominus: praeparationem cordis eorum audivit auris tua.
« Dicentes: « Salus, » scilicet, quam habemus in anima, vel in corpore, « Deo nostro, » supple, attribuenda est. Vel sic: « Salus Deo nostro, » id est, Patri, « qui sedet super thronum, » id est, qui regnat in nobis, « et Agno, » id est, Christo homini, et non excluditur Spiritus sanctus. Nam ubi Pater et Filius nominatur, Spiritus sanctus intelligitur simul. Joan. XVII, 3: Haec est vita aeterna: ut cognoscant te, solum Deum verum, etc.
9. “After these things I saw a great crowd, which no one could number, from all nations and tribes and peoples and tongues.”
Here the consolation of glory that will be in the future is set down.
And two things are marked here. First he says that here he saw a great multitude of the elect. Second, he manifests their glory, there, “Standing before the throne.”
Therefore he says: “After these things,” that is, after I heard the number of the faithful which is comprised in the twelve tribes, “I saw a great crowd,” that is, the congregation of all the faithful, which is called great in the matter, but small in comparison with the reprobate; “which no one could number,” namely a mere human being, but God can number it. Psalm CXXXVIII, 18: I will number them, etc.
“From all nations.” He says this lest someone believe that no one was sealed except from the Jews.
“And tribes” of the nations, “and peoples,” in one city, “and tongues” of peoples. Among nations there are diverse tribes; in tribes, diverse peoples; in peoples, diverse tongues; and through these all the elect are understood.
“Standing before the throne and in the sight of the Lamb, clothed in white robes, and palms in their hands:
10. And they cried with a great voice, saying: Salvation to our God, who sits upon the throne, and to the Lamb.”
Here the glory of the good is manifested.
And first is shown the blessedness of souls from the vision of Christ in one nature; second, the glorification of bodies, there, “clothed in white robes”; third, their remuneration for victory, in the same place, “and palms”; fourth, that because of this human beings praise God, there, V. 10: “And they cried with a great voice”; fifth, that the Angels confirm their praise, there, V. 14: “And all the Angels stood.”
Therefore he says: “Standing before the throne.” Note: Crowd is a collective name, and therefore it supposes many. Hence he says: “Standing before the throne,” that is, before the assumed humanity of Christ, in which he will judge. Hebrews I, 18: Your throne, O God, is forever and ever 1.
“In the sight of the Lamb,” that is, of the man Christ, as though ready to obey. Such people will stand in judgment and will not fall, because sentence will be given in their favor. Wisdom V, 1: The just will stand in great constancy. And he rightly says, “in the sight of the Lamb,” because the saints in judgment will see him gentle and faithful.
“Clothed in white robes,” that is, with the robe of soul and body, “and palms in their hands,” that is, crowns for works. Or, “palms,” that is, the manifestation of victories had over enemies, which corresponds to the accidental reward. Or, through this certainty concerning the reward is marked. For what is held in the hand is certainly possessed.
“And they cried with a great voice, etc.”
That is, with great desire. Psalm X according to the Hebrews, 17: The Lord has heard the desire of the poor; your ear has heard the preparation of their heart.
“Saying: ‘Salvation,’” namely the salvation which we have in soul or in body, “to our God,” supply, is to be attributed. Or thus: “Salvation to our God,” that is, to the Father, “who sits upon the throne,” that is, who reigns in us, “and to the Lamb,” that is, to Christ as man; and the Holy Spirit is not excluded. For where the Father and the Son are named, the Holy Spirit is understood at the same time. John XVII, 3: This is eternal life: that they may know you, the only true God, etc.
11. « Et omnes Angeli stabant in circuitu throni, et seniorum, et quatuor animalium: et ceciderunt in conspectu throni in facies suas, et adoraverunt Deum,
12. Dicentes: Amen. »
Hic ponitur congratulatio Angelorum confirmantium laudem hominum.
Unde dicit: « Et omnes Angeli stabant, » parati ad obediendum, prompti ad adjuvandum, strenui ad protegendum, voluntarii ad signatos recipiendum, festini ad introducendum, laeti de consortio signatorum.
« In circuitu throni, » id est, Ecclesiae, eam protegendo, et defendendo a daemonum impugnationibus. Sicut autem thronus dicitur Christi humanitas, in qua sicut in throno sedet Filius Dei, et in ea judicabit: sic dicuntur Angeli esse in circuitu ejus, quia delectantur in contemplatione ipsius, ab ipso accipientes initium suae delectationis, et in ipsum terminantes.
« Et seniorum, » id est, Praelatorum ad muniendum et juvandum, « et quatuor animalium, » id est, Praedicatorum ad revelandum eis mysteria, et docendum utilia, et mundandum eorum labia. Vel, per circuitum throni intelliguntur in Ecclesia minores, per seniores mediocres, per quatuor animalia majores. Ex quo patet, quod ordines Angelorum implebuntur de minoribus, mediocribus, et majoribus.
« Et ceciderunt in conspectu throni, » id est, humiliaverunt se in conspectu Christi sedentis in throno, « in facies suas. » In hoc notatur discretio. Qui enim cadit in faciem, videt quod cadit: sed qui cadit retro, nescit quod ruat. Unde idem est ac sic dicatur: Sapienter se humiliaverunt.
« Et adoraverunt Deum, » id est, adorationem quae Deo debetur, exhibuerunt Christo. Ad Hebr. I, 6: Et adorent eum omnes Angeli ejus.
« Dicentes: Amen. »
Hoc dicitur ad laudem hominum, et confirmationem eorum quae dixerunt homines. Quasi dicat: « Dicentes: Amen, » id est, respondentes, et confirmantes ad laudationem signatorum: Verum est quod dicitis, et nos consentimus, et approbamus, et congratulamur, dicentes: Amen.
« Benedictio, et claritas et sapientia, et gratiarum actio, honor, et virtus, et fortitudo Deo nostro, in saecula saeculorum. Amen. »
Hic tangitur de laude Angelorum.
« Benedictio, » id est, nostra exaltatio, quam super omnem creaturam habemus: « et claritas, » id est, impassibilitas, vel intelligentiae perspicacitas, qua clare Deum videmus: « et sapientia, » quam dedit nobis, ut malis resistere sciremus. Vel, « Sapientia, » qua in cognitis delectamur: « et gratiarum actio, » pro naturalibus bonis: « honor, » quia Angelis aliis cadentibus, praelegimus servire Deo: « et virtus, » id est, potentia in resistendo: « et fortitudo, » id est, gratiae confirmatio, « Deo nostro, » supple, attribuuntur. Quasi diceret: Non nobis, sed Deo: non ad tempus et horam, sed « in saecula saeculorum. Amen, » id est, in aeternum, in quo notatur laudis continuatio. Isa. LXII, 6: Tota die et tota nocte in perpetuum non tacebunt, laudantes nomen Domini.
11. “And all the Angels stood around the throne, and the elders, and the four living creatures; and they fell in the sight of the throne upon their faces and adored God,
12. Saying: Amen.”
Here is set down the congratulation of the Angels confirming the praise of human beings.
Hence he says: “And all the Angels stood,” ready to obey, prompt to help, vigorous to protect, willing to receive the sealed, swift to introduce them, joyful over the fellowship of the sealed.
“Around the throne,” that is, the Church, by protecting her and defending her from the attacks of demons. But as the throne is called the humanity of Christ, in which the Son of God sits as on a throne and in which he will judge, so the Angels are said to be around it because they delight in the contemplation of him, receiving from him the beginning of their delight and ending in him.
“And of the elders,” that is, of Prelates for fortifying and helping, “and of the four living creatures,” that is, of Preachers for revealing mysteries to them, and teaching useful things, and cleansing their lips. Or, by the circle of the throne the lesser ones in the Church are understood; by the elders, the middle ones; by the four living creatures, the greater ones. From this it is plain that the orders of Angels will be filled up from the lesser, the middle, and the greater.
“And they fell in the sight of the throne,” that is, they humbled themselves in the sight of Christ sitting on the throne, “upon their faces.” In this discretion is marked. For one who falls on his face sees that he falls; but one who falls backward does not know that he is falling. Hence the same thing is as if it were said thus: They humbled themselves wisely.
“And they adored God,” that is, they offered to Christ the adoration that is owed to God. Hebrews I, 6: And let all his Angels adore him.
“Saying: Amen.”
This is said for the praise of human beings and for the confirmation of the things that human beings said. As if he were saying: “Saying: Amen,” that is, responding and confirming for the praise of the sealed: What you say is true, and we consent, and we approve, and we rejoice together, saying: Amen.
“Blessing and brightness and wisdom and thanksgiving, honor and virtue and fortitude to our God forever and ever. Amen.”
Here the praise of the Angels is touched upon.
“Blessing,” that is, our exaltation, which we have above every creature; “and brightness,” that is, impassibility, or clearness of intelligence, by which we see God clearly; “and wisdom,” which he gave to us so that we might know how to resist evils. Or, “wisdom,” by which we delight in the things known; “and thanksgiving,” for natural goods; “honor,” because, when other Angels fell, we chose beforehand to serve God; “and virtue,” that is, power in resisting; “and fortitude,” that is, the confirmation of grace, “to our God,” supply, are attributed. As if he were saying: Not to us, but to God; not for a time and hour, but “forever and ever. Amen,” that is, eternally, in which the continuation of praise is marked. Isaiah LXII, 6: All day and all night forever they will not be silent, praising the name of the Lord.
Aliter exponunt secundum quod agunt hic Angeli gratias de bonis collatis concivibus suis.
Unde: « Benedictio, » supple, sit ei pro exhibitione gloriae: « et claritas, » pro cognitione veritatis in creatura: « et sapientia, » pro cognitione veritatis in seipsa: « et gratiarum actio, » pro remissione peccatorum: « et honor, » pro bonis meritorum: « et virtus, » pro bonis naturae spiritualis: « et fortitudo, » pro bonis naturae corporalis.
Vel dicendum, quod ista referuntur ad septem dotes. Unde: « Benedictio, » id est dilectio quae est filiorum: quia ex dilectione solent patres filiis benedicere: « et claritas, » id est, aperta cognitio: « et sapientia, » a sapore, id est, fruitio, et haec sunt tres dotes animae: « et gratiarum actio, » id est, agilitas: quia de hoc maxime gratias agunt, quod ubicumque voluerit spiritus, poterit esse corpus: « honor, » id est, claritas: « et virtus, » id est, impassibilitas: « et fortitudo, » id est, subtilitas.
Vel dicendum, quod Angeli agunt hic gratias de bonis collatis suis concivibus, id est, hominibus signatis. Unde: « Benedictio, » pro bonis naturae, gratiae, fortunae, gloriae: « et claritas, » pro serenitate vitae, famae, conscientiae: « et sapientia, » pro Dei et sui cognitione: « et gratiarum actio, » pro redemptione: « honor, » pro habitu virtutum: « virtus, » pro exercitio operum: « et fortitudo, » pro sustinentia difficillimorum: « Deo nostro, » supple, tribuenda sunt haec. Psal. CXIII, 1: Non nobis, Domine, non nobis, sed nomini tuo da gloriam. Et hoc non ad horam, sed « in saecula saeculorum, » id est, sine fine. « Amen. » Confirmatio est praedictorum.
13. « Et respondit unus de senioribus, et dixit mihi: Hi qui amicti sunt stolis albis, qui sunt? et unde venerunt?
14. Et dixi illi: Domine mi, tu scis. »
Hic agitur per quam viam venitur de consolatione gratiae ad consolationem gloriae.
Et notantur tria. Primo, ponitur senioris quaestio. Secundo, Joannis responsio, ibi, V. 14: « Et dixi illi. » Tertio, per quam viam est veniendum illuc instructio, ibidem, « Et dixit mihi. »
Dicit ergo: « Et respondit unus de senioribus, » id est, universitas omnium Praedicatorum Veteris et Novi Testamenti, qui unum sentiunt et idem docent, ut dicit Glossa. Sed cum nullus interrogaverit, quid est quod dicit: « Et respondit? » Responsio. Modus est Scripturae, ut responsio non satisfaciat quaestioni, cum nulla praecesserit, sed desiderio hominis sicut dicitur, Matth. XXVIII, 5: Respondens autem Angelus dixit mulieribus, etc. Cum tamen nulla quaestio praecessisset exterior, quaerebant tamen desiderio, cui respondens Angelus dixit: Nolite timere, etc.
Unde sensus est: « Et respondit unus de senioribus, » id est, desiderio meo satisfecit: « et dixit mihi: Hi qui amicti sunt stolis albis, qui sunt? et unde venerunt, » quantum ad statum miseriae saeculi? Quasi diceret: Attende in quo statu sunt, et a quo veniunt, quia de miseria ad gloriam, de carcere ad regnum, de vinculis ad libertatem. Eccle. IV, 14: De carcere catenisque interdum quis egrediatur ad regnum.
Others expound it otherwise, according to the fact that here the Angels give thanks for the goods conferred on their fellow-citizens.
Hence: “Blessing,” supply, be to him for the exhibition of glory; “and brightness,” for knowledge of truth in the creature; “and wisdom,” for knowledge of truth in itself; “and thanksgiving,” for the remission of sins; “and honor,” for the goods of merits; “and virtue,” for the goods of spiritual nature; “and fortitude,” for the goods of bodily nature.
Or it must be said that these refer to the seven endowments. Hence: “Blessing,” that is, love, which belongs to children, because from love fathers are accustomed to bless sons; “and brightness,” that is, open knowledge; “and wisdom,” from savor, that is, fruition; and these are the three endowments of the soul. “And thanksgiving,” that is, agility, because they especially give thanks for this, that wherever the spirit wishes, the body will be able to be; “honor,” that is, brightness; “and virtue,” that is, impassibility; “and fortitude,” that is, subtlety.
Or it must be said that here the Angels give thanks for the goods conferred on their fellow-citizens, that is, on sealed human beings. Hence: “Blessing,” for the goods of nature, grace, fortune, and glory; “and brightness,” for serenity of life, reputation, and conscience; “and wisdom,” for knowledge of God and of oneself; “and thanksgiving,” for redemption; “honor,” for the habit of virtues; “virtue,” for the exercise of works; “and fortitude,” for endurance of the most difficult things; “to our God,” supply, these things are to be attributed. Psalm CXIII, 1: Not to us, O Lord, not to us, but to your name give glory. And this not for an hour, but “forever and ever,” that is, without end. “Amen.” It is the confirmation of the aforesaid things.
13. “And one of the elders answered and said to me: These who are clothed in white robes, who are they? And from where have they come?
14. And I said to him: My lord, you know.”
Here is treated by what way one comes from the consolation of grace to the consolation of glory.
And three things are marked. First, the elder’s question is set down. Second, John’s response, there, V. 14: “And I said to him.” Third, the instruction by what way one must come there, in the same place, “And he said to me.”
Therefore he says: “And one of the elders answered,” that is, the universality of all the Preachers of the Old and New Testament, who think one thing and teach the same, as the Gloss says. But since no one asked, what is meant by his saying, “And he answered?” Response. It is the manner of Scripture that a response does not satisfy a question when none has preceded, but satisfies the desire of a human being, as is said in Matthew XXVIII, 5: But the Angel, answering, said to the women, etc. Yet although no exterior question had preceded, they were nevertheless asking by desire; and answering this, the Angel said: Do not fear, etc.
Hence the sense is: “And one of the elders answered,” that is, he satisfied my desire; “and said to me: These who are clothed in white robes, who are they? And from where have they come,” with respect to the state of the misery of the world? As if he were saying: Attend in what state they are and from where they come, because from misery to glory, from prison to kingdom, from chains to freedom. Ecclesiastes IV, 14: Sometimes one goes forth from prison and chains to a kingdom.
« Et dixi illi: Domine mi, tu scis. »
Quasi diceret: Nescio, tu scis.
« Et dixit mihi: Hi sunt qui venerunt de tribulatione magna, et laverunt stolas suas, et dealbaverunt eas in sanguine Agni. »
Hic docet senior Joannem per quam viam venitur ad gloriam.
Et primo dicitur, quod via est tribulatio. Secundo, quod est via ad gloriam, ibi, V. 15: « Ideo sunt, etc. »
Unde dicit: « Et dixit mihi, » scilicet, satisfaciens meo desiderio: « Hi sunt. » Quasi diceret: Tales qui sunt in tribulatione, vere sunt, quia Christus cum eis est. Psal. XC, 15: Cum ipso sum in tribulatione.
« Qui venerunt. » Haymo dicit quod ly « venerunt, » accipitur hic pro praesenti, praeterito, et futuro, id est, qui veniunt, venerunt, et venient, « ex magna tribulatione, » id est, de adversitatibus hujus mundi, in quo sunt multae tribulationes justorum 2, scilicet, cordis, et corporis. Nota: Est tribulatio magna in mundo, major in purgatorio, maxima in inferno.
« Et laverunt stolas suas, » id est, animas et corpora quibus quasi vestibus induuntur animae, id est, mundaverunt in hac vita ab omnibus sordibus peccatorum, primo per baptismum, postea per poenitentiam: « et dealbaverunt eas, » id est, cum albae essent per innocentiam, magis albas fecerunt, « in sanguine Agni, » id est, in fide et imitatione Passionis Christi.
Sed quomodo dicit: « Dealbaverunt in sanguine, » cum sanguis non sit albus, sed rubeus? Responsio. Hoc dicit, quia sanguis per multam decoctionem fit lac, sicut patet in naturali generatione lactis, quando generatur ex sanguine in mamillis: et ideo quia sanguis Christi maxime fuit decoctus igne Passionis, ideo dicitur habere naturam lactis cujus est albificare. Nota, quod illud verbum non pertinet ad martyres solum, sed ad electos omnes.
« Laverunt stolas suas, etc. » Unde Beda: « Non de solis martyribus dicit. » Illi enim sanguine proprio lavantur: Ecclesiam autem totam sanguis Jesu Christi Filii Dei mundat ab omni delicto: unde sensus est: « In sanguine Agni, » id est, in fide sanguinis, hoc est, Passionis.
15. « Ideo sunt ante thronum Dei, et serviunt ei die ac nocte in templo ejus: et qui sedet in throno, habitabit super illos. »
Hic ostenditur quod tribulatio est via ad gloriam.
Et dicuntur duo. Primo, dicit eos frui omni bono: secundo, carere omni malo, ibi, V. 16: « Non esurient. »
Fruitio consistit in tribus: in visione, laude, et amore. Visio ibi tangitur: « Ideo sunt ante thronum Dei. » Laus, ibi, « Serviunt ei. » Amor, ibi, « Et qui sedet. »
Continua sic: Venerunt ex magna tribulatione, « ideo sunt ante thronum Dei, » id est, indesinenter ejus visione perfruuntur, « et serviunt ei. » Glossa, laudando, « die ac nocte, » id est, continue, « in templo ejus, » id est, in Ecclesia triumphante.
“And I said to him: My lord, you know.”
As if he were saying: I do not know; you know.
“And he said to me: These are the ones who have come from great tribulation, and have washed their robes and made them white in the blood of the Lamb.”
Here the elder teaches John by what way one comes to glory.
And first it is said that the way is tribulation. Second, that it is the way to glory, there, V. 15: “Therefore they are, etc.”
Hence he says: “And he said to me,” namely, satisfying my desire: “These are.” As if he were saying: Such as are in tribulation truly are, because Christ is with them. Psalm XC, 15: I am with him in tribulation.
“Who have come.” Haymo says that the word “have come” is taken here for the present, past, and future, that is, those who come, have come, and will come, “from great tribulation,” that is, from the adversities of this world, in which there are many tribulations of the just 2, namely of heart and body. Note: There is great tribulation in the world, greater in purgatory, greatest in hell.
“And they have washed their robes,” that is, their souls and bodies, with which souls are clothed as with garments, that is, they cleansed them in this life from all filth of sins, first through baptism, afterward through penance; “and they have made them white,” that is, since they were white through innocence, they made them whiter, “in the blood of the Lamb,” that is, in faith and imitation of the Passion of Christ.
But how does he say, “They made them white in blood,” when blood is not white but red? Response. He says this because blood through much cooking becomes milk, as is plain in the natural generation of milk, when it is generated from blood in the breasts; and therefore because the blood of Christ was most greatly cooked by the fire of the Passion, it is therefore said to have the nature of milk, whose property is to whiten. Note that that word does not pertain only to martyrs, but to all the elect.
“They have washed their robes, etc.” Hence Bede says: “He does not speak of martyrs alone.” For they are washed in their own blood; but the blood of Jesus Christ, the Son of God, cleanses the whole Church from every offense; hence the sense is: “In the blood of the Lamb,” that is, in faith in the blood, that is, in the Passion.
15. “Therefore they are before the throne of God, and they serve him day and night in his temple; and the one who sits upon the throne will dwell over them.”
Here it is shown that tribulation is the way to glory.
And two things are said. First, he says that they enjoy every good; second, that they lack every evil, there, V. 16: “They will not hunger.”
Fruition consists in three things: in vision, praise, and love. Vision is touched on there: “Therefore they are before the throne of God.” Praise, there, “They serve him.” Love, there, “And the one who sits.”
Continue thus: They have come from great tribulation; “therefore they are before the throne of God,” that is, they enjoy his vision without ceasing, “and they serve him.” The Gloss says: by praising, “day and night,” that is, continually, “in his temple,” that is, in the Church triumphant.
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