Alcuin of York — Commentary on Scripture

Revelation 1:20

The mystery of the seven stars, which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches. And the seven candlesticks are the seven churches. Enough has already been said about this.

COMMENTARY ON REVELATION

Revelation 2:1-2

And unto the angel of the church of Ephesus write: These things saith he, who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks: I know thy works, and thy labour, and thy patience. In this place, blessed John, either in his own person or in that of preceding preachers, writes the Lord's words at the latter's bidding to the universal Church, which is represented by the angel. In this angel, sometimes the whole body of the elect, which consists of holy preachers and good listeners, is extolled by the proclamation of its merits, sometimes a part in particular is censured as wicked. So, what does it mean that the Redeemer Lord holds stars in his right hand, if not that he has predestined his elect to the blessedness of success? What does it mean that the same walks in the midst of the candlesticks, if not that he is present everywhere by bestowing the grace of gifts on every one of the saints through his inward discernment? If by the stars and candlesticks we understand the whole body of the Church, which consists of the elect and of the…

And unto the angel of the church of Ephesus write: These things saith he, who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks: I know thy works, and thy labour, and thy patience. In this place, blessed John, either in his own person or in that of preceding preachers, writes the Lord's words at the latter's bidding to the universal Church, which is represented by the angel. In this angel, sometimes the whole body of the elect, which consists of holy preachers and good listeners, is extolled by the proclamation of its merits, sometimes a part in particular is censured as wicked. So, what does it mean that the Redeemer Lord holds stars in his right hand, if not that he has predestined his elect to the blessedness of success? What does it mean that the same walks in the midst of the candlesticks, if not that he is present everywhere by bestowing the grace of gifts on every one of the saints through his inward discernment? If by the stars and candlesticks we understand the whole body of the Church, which consists of the elect and of the reprobates, by the right hand of Christ we should understand the power of his divinity, which no one can escape, for in his hand are all the ends of the earth; [Ps. 94:4] and he walks among the candlesticks, visiting the just and forsaking the unjust. The Lord says he knows the works, labor, and patience of the saints, which means that he approves them by the grace of choosing. But then the speech turns back to a specific weak part of the body when it is said after that, and how thou canst not bear them that are evil: for it is not a sign of merit, but of great weakness, that the angel cannot bear them that are evil. It is also to be noted that he says below to the same angel, Thou hast endured for my name: [Rev. 2:3] which is not incompatible with this passage, because in the one is indicated the weakness of some limbs, and in the other the strength of others. And thou hast tried them, who say they are apostles, and are not, and hast found them liars. It is to be believed that false apostles had then spread in the Church of Ephesus, whom the same John calls Antichrists in his epistle, [1 John 2:18] and in whose persons is denoted the perfidy of all heretics. As for trying, it is sometimes done with a view to approbation, as in The Lord your God trieth you. [Deut. 13:3] So the Church tries the false ones when, through the preachers, it interrogates the heretics about faith, to see whether they are disciples of the truth or of falsehood.

COMMENTARY ON REVELATION

Revelation 2:3

And thou hast patience, and hast endured for my name, and hast not fainted. As this is obvious, let us pass over it.

COMMENTARY ON REVELATION

Revelation 2:4-5

But I have somewhat against thee, because thou hast left thy first charity. Be mindful therefore from whence thou art fallen: and do penance, and do the first works. Let us not believe that the one who has left his first charity is the one he honored with such great praise in the previous verse; but from this species he turns his speech towards another, which he judges worthy of reprimand. By the first charity, he means that of earlier times, using a human way of speaking. Or else I come to thee, and will move thy candlestick out of its place, except thou do penance. What does it mean to say to an unrepentant man, I come to thee, if not “I will make thee feel the presence of my wrath?” And since the angel and the candlestick are one in signification, what does it mean to say I will move thy candlestick out of its place, if not “I will move thee?” Here we must understand not the whole angel, but the unrepentant part of him, and its place is the Church; for since he is dealing not with genus but with species in the angel, he shows the place of the species in the genus. It is also to be…

But I have somewhat against thee, because thou hast left thy first charity. Be mindful therefore from whence thou art fallen: and do penance, and do the first works. Let us not believe that the one who has left his first charity is the one he honored with such great praise in the previous verse; but from this species he turns his speech towards another, which he judges worthy of reprimand. By the first charity, he means that of earlier times, using a human way of speaking. Or else I come to thee, and will move thy candlestick out of its place, except thou do penance. What does it mean to say to an unrepentant man, I come to thee, if not “I will make thee feel the presence of my wrath?” And since the angel and the candlestick are one in signification, what does it mean to say I will move thy candlestick out of its place, if not “I will move thee?” Here we must understand not the whole angel, but the unrepentant part of him, and its place is the Church; for since he is dealing not with genus but with species in the angel, he shows the place of the species in the genus. It is also to be noted that he does not say “I will throw away,” but I will move, showing that an unrepentant person is by no means totally torn away from the Church as long as they are in this life, but that, because of their unrepentant heart, they do not deserve the gift of holiness by which they shone before human eyes. The Lord is said to move a candlestick (that is, not to set it up) in the same way as he is said to harden Pharaoh's heart. [Ex. 4:21; 7:3, 13, 22; 8:19; 9:12, 35; 10:1, 20, 27; 11:10; 14:4, 8] So when someone commits a fault, then their candlestick is moved in the sight of men; but if they quickly stand up through penitence, it is mercifully put back in the same place; and that is why many are standing in the sight of God, who in the sight of men seem to be lying down. Therefore he says, I will quickly move thy candlestick out of its place, except thou do penance, that is “Thou shalt not get the gift of holiness back after thy fall, except thou take care to soften thy heart to penance.”

COMMENTARY ON REVELATION

Revelation 2:6

But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate. As if the universal angel were told, “Not in the species that I have just frightened, but in another one, thou hast this, that thou hatest the deeds of the Nicolaites, which I also hate.” As for what the specific deeds of the Nicolaites are, blessed Augustine explained it in his book on heresies, saying: “Nicolas, according to the story, was one of the seven deacons who were ordained by the apostles. [Cf. Acts 6] As he was censured for jealousy towards his wife, who was very beautiful, he is said, in order to exculpate himself, to have given permission for anyone who so wished to use her. This deed of his gave rise to a most shameful sect, which has as a principle the promiscuous use of women. Its followers also do not even keep their food free of things sacrificed to idols.” Moreover, all the heretics generally, are Nicolaites: indeed “Nicolas” translates to “foolish people.” Therefore all those who do not hold the right views concerning the Father's wisdom, which is the Son, even if they are wise f…

But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate. As if the universal angel were told, “Not in the species that I have just frightened, but in another one, thou hast this, that thou hatest the deeds of the Nicolaites, which I also hate.” As for what the specific deeds of the Nicolaites are, blessed Augustine explained it in his book on heresies, saying: “Nicolas, according to the story, was one of the seven deacons who were ordained by the apostles. [Cf. Acts 6] As he was censured for jealousy towards his wife, who was very beautiful, he is said, in order to exculpate himself, to have given permission for anyone who so wished to use her. This deed of his gave rise to a most shameful sect, which has as a principle the promiscuous use of women. Its followers also do not even keep their food free of things sacrificed to idols.” Moreover, all the heretics generally, are Nicolaites: indeed “Nicolas” translates to “foolish people.” Therefore all those who do not hold the right views concerning the Father's wisdom, which is the Son, even if they are wise for the world, show that they are fools for God. We find Nicolaites even in the Church: namely those we see foolishly amassing treasure in their love for the world. Finally, it is to be noted that he does not say “Thou hatest the Nicolaites,” but the deeds of the Nicolaites, because it is demonstrated that the Lord and those who are on his side do not hate in them the nature, which was created good in them, but their execrable deeds.

COMMENTARY ON REVELATION

Revelation 2:7

He, that hath an ear, let him hear what the Spirit saith to the churches. By saying this, he clearly shows that in the one church of the Ephesians, he includes the totality of believers. He is not after the ears of the body, but after those of the heart, according to this: I say to you that hear. [Luke 6:27] Now, since the angel bore the person of the Son specifically, what does it mean that it is not said “what the Son of God” but what the Spirit saith to the churches, if not that, to instruct human manners, the words of the Son are the words of the Spirit? Or, alternatively, we should understand in the Spirit not the person of the Holy Spirit specifically, but the whole Trinity. To him, that overcometh, I will give to eat of the tree of life, which is in the paradise of my God. The tree of life is the wisdom of God the Father, according to this saying of Solomon's: Blessed is the man that findeth wisdom, a tree of life, etc. [Prov. 3:13-18] It is fitting for it to be called a tree of life, because in the present it protects its elect from the heat of vices, and in the future blesse…

He, that hath an ear, let him hear what the Spirit saith to the churches. By saying this, he clearly shows that in the one church of the Ephesians, he includes the totality of believers. He is not after the ears of the body, but after those of the heart, according to this: I say to you that hear. [Luke 6:27] Now, since the angel bore the person of the Son specifically, what does it mean that it is not said “what the Son of God” but what the Spirit saith to the churches, if not that, to instruct human manners, the words of the Son are the words of the Spirit? Or, alternatively, we should understand in the Spirit not the person of the Holy Spirit specifically, but the whole Trinity. To him, that overcometh, I will give to eat of the tree of life, which is in the paradise of my God. The tree of life is the wisdom of God the Father, according to this saying of Solomon's: Blessed is the man that findeth wisdom, a tree of life, etc. [Prov. 3:13-18] It is fitting for it to be called a tree of life, because in the present it protects its elect from the heat of vices, and in the future blessedness it will provide those who desire wisdom with the food of eternal contemplation; whence this: I shall be filled when thy glory shall appear to me. [Variant of Ps. 16:15] So to him who overcomes, that is to him who, in Christ and through Christ, prevails over the temptations of the old enemy, Christ will, according to his humanity, give to eat of the tree of life, because, when he comes for the judgment, he will bring him to contemplate the majesty of his divinity. As for the paradise the tree of life is in, it is eternal life, which is in the tree of life. Note also that he says he has a God as he speaks according to his humanity which he assumed for us. Furthermore, the fact that he both partly praises and partly blames this angel, is in accordance with the latter's name: for “Ephesus” means both “great fall” and “my will.”

COMMENTARY ON REVELATION

Revelation 2:10

Fear none of those things which thou shalt suffer. According to this saying of the Gospel: Fear ye not them that kill the body, and are not able to kill the soul. [Matt. 10:28] Behold, the devil will cast some of you into prison that you may be tried: and you shall have tribulation ten days. Here it is clearly shown that he is addressing several people in one angel: for while he first said Fear none of those things which thou shalt suffer in the singular, he said some of you in the plural, as well as that you may be tried; but he did not say either “that they may be tried” or “they shall have,” but that you may be tried and you shall have: he did so in order to let us know by saying this that many are standing together in one. So it is all the straits of oppressions that he indicated by the name of prison. When he says not “you” but some of you, he wants us to understand by this those who emerge victorious from the tribulations inflicted on them. Now what does it mean that he confines the tribulation of the Church to a number of ten days, if not that the Church is doing battle agains…

Fear none of those things which thou shalt suffer. According to this saying of the Gospel: Fear ye not them that kill the body, and are not able to kill the soul. [Matt. 10:28] Behold, the devil will cast some of you into prison that you may be tried: and you shall have tribulation ten days. Here it is clearly shown that he is addressing several people in one angel: for while he first said Fear none of those things which thou shalt suffer in the singular, he said some of you in the plural, as well as that you may be tried; but he did not say either “that they may be tried” or “they shall have,” but that you may be tried and you shall have: he did so in order to let us know by saying this that many are standing together in one. So it is all the straits of oppressions that he indicated by the name of prison. When he says not “you” but some of you, he wants us to understand by this those who emerge victorious from the tribulations inflicted on them. Now what does it mean that he confines the tribulation of the Church to a number of ten days, if not that the Church is doing battle against the various sufferings of persecutions and diverse enticements of desires while submitting to the commandments of the Decalogue? Be thou faithful until death: and I will give thee the crown of life. This is said to the whole Church generally, and to every one of the faithful specifically. Hence the Lord in the Gospel: He that shall persevere unto the end, he shall be saved. [Ibid. 22]

COMMENTARY ON REVELATION

Revelation 2:10

QUESTION: What is meant by and you shall have tribulation ten days? ANSWER: It means the whole time during which the commandments of the Decalogue are necessary; for, as long as you follow the light of the divine Word, you are bound to suffer the prison of the opposing enemy.

QUESTIONS AND ANSWERS MANUAL ON REVELATION

Revelation 2:11

He, that hath an ear, let him hear what the Spirit saith to the churches: He that shall overcome, shall not be hurt by the second death. When the sacred Scripture usually mentions three deaths, namely one of sin, one of the flesh, and one of damnation, why is the last damnation in this passage not called the third, but the second death, if not because it seems that here are mentioned only the deaths that are demonstrated to harm? Namely the death of sin and the death of eternal punishment, compared to which that of the flesh is not worthy to be called death. By the word hurting, we should understand decay in afflictions.

COMMENTARY ON REVELATION

Revelation 2:12

And to the angel of the church of Pergamus write: These things, saith he, that hath the sharp two-edged sword. This was explained earlier.

COMMENTARY ON REVELATION

Revelation 2:13

I know where thou dwellest, where the seat of Satan is. This is said to the Church generally, which dwells throughout the whole world, in which the Devil reigns. And thou holdest fast my name, and hast not denied my faith. Even in those days Antipas my faithful witness, who was slain among you, where Satan dwelleth. This sentence either was corrupted by scribes' fault, or it must be explained by some words being left implied, so that the order of words should be the following: “In those days, Antipas my faithful witness, who was slain among you, did not deny my faith;” or if not, then certainly “In those days there was Antipas my witness, who was slain among you.” In this martyr, it is all witnesses that are praised by the proclamation of their merits. He says among you not because he was slain by them, but among them by those in whom Satan dwells. Note also that first comes thou holdest in the singular, and then comes you in the plural, because he is addressing several in one person.

COMMENTARY ON REVELATION

Revelation 2:14

But I have against thee a few things: thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat, and to commit fornication. These things do not at all correspond to the one to whom he had previously said, “Thou holdest fast my name”, etc.; but the speech turns towards another species. What he calls the doctrine of Balaam is the advice he gave Balac to put very beautiful women before the children of Israel so that, delighted by their looks, they might rush into forbidden embraces; enticed by their flatteries, they might eat of Beelphegor's sacrifices; and because of this be forsaken by God and fall before their enemies. [Num. 31:16] Now if we turn from the literal meaning to the symbol, we find how things happened afterwards or are still to happen. Balaam indeed translates to “varying people;” whence it suitably indicates the heretics, who are weakened by their divergent errors. As for Balac, it translates to “knocking out”, and by him are represented the powers of this world, which (most of the time on the…

But I have against thee a few things: thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat, and to commit fornication. These things do not at all correspond to the one to whom he had previously said, “Thou holdest fast my name”, etc.; but the speech turns towards another species. What he calls the doctrine of Balaam is the advice he gave Balac to put very beautiful women before the children of Israel so that, delighted by their looks, they might rush into forbidden embraces; enticed by their flatteries, they might eat of Beelphegor's sacrifices; and because of this be forsaken by God and fall before their enemies. [Num. 31:16] Now if we turn from the literal meaning to the symbol, we find how things happened afterwards or are still to happen. Balaam indeed translates to “varying people;” whence it suitably indicates the heretics, who are weakened by their divergent errors. As for Balac, it translates to “knocking out”, and by him are represented the powers of this world, which (most of the time on the advice of heretics) bring the dignity of the Church down for a time. By Israel, “man seeing the Lord God,” are symbolized the elect. So, on Balaam's advice, Balac casts before the children of Israel the stumbling block (that is the deception) of women so that they should eat of things sacrificed to idols and fornicate with them, because, on the heretics' advice, the princes of this world present in their discourses on the outside the sects of the heretics as if they were beautiful, while we know that they are full of all filth inside. Alternatively, Balaam, that is the Devil, teaches Balac, that is the flesh, to cast women, that is pleasures of the world, for souls to perish from.

COMMENTARY ON REVELATION

Revelation 2:15-16

So hast thou also them that hold the doctrine of the Nicolaites. Enough has already been said concerning the deeds of the Nicolaites. When he says not “thou hast there” but so hast thou also, he shows that the speech is turning from one species to another. Now since it makes no difference whether one is convicted of tolerating in silence the doctrine of Balaam or that of the Nicolaites, it is suitably said after that, In like manner do penance. With these words are also secretly invited to penance those whom the same sluggish preachers are reprimanded for having completely failed to correct; whence it is also said after that, If not, I come to thee, and will fight against them with the sword of my mouth. Why indeed does he not say “I will fight against thee” but I will fight against them, if not because, as already said, he is exhorting to come to lamentation of their faults also those who he knew had perished because of the sluggishness of the preachers? Which is the same as if he said, “I come to thee, and will fight against thee,” as another translation shows, or “I come to you al…

So hast thou also them that hold the doctrine of the Nicolaites. Enough has already been said concerning the deeds of the Nicolaites. When he says not “thou hast there” but so hast thou also, he shows that the speech is turning from one species to another. Now since it makes no difference whether one is convicted of tolerating in silence the doctrine of Balaam or that of the Nicolaites, it is suitably said after that, In like manner do penance. With these words are also secretly invited to penance those whom the same sluggish preachers are reprimanded for having completely failed to correct; whence it is also said after that, If not, I come to thee, and will fight against them with the sword of my mouth. Why indeed does he not say “I will fight against thee” but I will fight against them, if not because, as already said, he is exhorting to come to lamentation of their faults also those who he knew had perished because of the sluggishness of the preachers? Which is the same as if he said, “I come to thee, and will fight against thee,” as another translation shows, or “I come to you all, and will fight against you.” Now what does it mean to say I come to thee, if not “I make thee feel consideration for my wrath?” Or what does it mean to say I will fight against them with the sword of my mouth, if not “I will damn them with the sharp sentences of my words?”

COMMENTARY ON REVELATION

Revelation 2:17

He, that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh, I will give the hidden manna. By the hidden manna he means the invisible bread that came down from heaven and was made man so that man might eat the bread of angels. [Cf. John 6:51; Ps. 77:24-25] This manna is now consumed in the sacrament by faith, and will someday be consumed in reality by sight, according to this saying of the Psalmist: I shall be filled when thy glory shall appear to me. [Variant of Ps. 16:15] Indeed if we translate manna, it means “What is this?”, which we say only of a thing we have not seen before. Therefore it is appropriate for that satiety of heavenly glory to be called manna, because, according to Paul's words, neither hath eye seen, nor hath it entered into the heart of man, what things God hath prepared for them that love him. [Part of 1 Cor. 2:9] And will give him a white counter, and in the counter, a new name, which no man knoweth, but he that receiveth it. The counter is a precious stone which is also called carbuncle, because this stone is said to do th…

He, that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh, I will give the hidden manna. By the hidden manna he means the invisible bread that came down from heaven and was made man so that man might eat the bread of angels. [Cf. John 6:51; Ps. 77:24-25] This manna is now consumed in the sacrament by faith, and will someday be consumed in reality by sight, according to this saying of the Psalmist: I shall be filled when thy glory shall appear to me. [Variant of Ps. 16:15] Indeed if we translate manna, it means “What is this?”, which we say only of a thing we have not seen before. Therefore it is appropriate for that satiety of heavenly glory to be called manna, because, according to Paul's words, neither hath eye seen, nor hath it entered into the heart of man, what things God hath prepared for them that love him. [Part of 1 Cor. 2:9] And will give him a white counter, and in the counter, a new name, which no man knoweth, but he that receiveth it. The counter is a precious stone which is also called carbuncle, because this stone is said to do the same as a kindled piece of coal, which shines in the darkness with the size in which it stopped. Therefore, what is indicated by the white counter but Jesus Christ, who appeared clean among men without any dark stain of sin, and illuminated the darkness of our mortality with the light of his divinity? The meaning is: I will make the one who triumphs over the author of death my coheir in the Father's kingdom. Another translation has “pearl” instead of counter. The new name he is talking about is “Christian,” which was previously unheard of, concerning which the Lord says through Isaiah to the Church, Thou shalt be called by a new name, which the mouth of the Lord hath spoken. [Variant of Is. 62:2] Yet, since many who have been overcome by the Devil are called by this name, how is it that he promises to give it only to those who overcome, if not because the gift we must understand here is the one by which we know those who are predestined to life in the heavenly city have been chosen? Here it is suitably said after that, which no man knoweth, but he that receiveth it, as if he were saying, “No one defends the dignity of the Christian name by their life and manners but the one who has gained it through divine predestination to eternal life.” For knowing the name of Christ is about keeping the commandments, while receiving it is traced back to the grace of divine predestination.

COMMENTARY ON REVELATION

Revelation 2:18-19

And to the angel of the church of Thyatira write: These things saith the Son of God, who hath his eyes like to a flame of fire, and his feet like to fine brass. I know thy works, and thy faith, and thy charity, and thy ministry, and thy patience, and thy last works which are more than the former. This is said to the universal Church, whose works, charity, and faith the Lord knows because he approves them by the grace of choosing. However, these things are mentioned out of order: for you first need to believe, then to love what you believe, and lastly to do the works love and belief force you to. By ministry in this passage he wants us to understand ample almsgiving in extreme poverty. We should however ask the question of why the last works of the Church are declared to be more than the former. So, one should know that at first, the Gentiles converted to Christ were ordered by the apostles to keep only four laws: namely to abstain from things sacrificed, fornication, meat of animals killed by suffocation, and blood; [Cf. Acts 15:19-20] but after a little time had passed, they attaine…

And to the angel of the church of Thyatira write: These things saith the Son of God, who hath his eyes like to a flame of fire, and his feet like to fine brass. I know thy works, and thy faith, and thy charity, and thy ministry, and thy patience, and thy last works which are more than the former. This is said to the universal Church, whose works, charity, and faith the Lord knows because he approves them by the grace of choosing. However, these things are mentioned out of order: for you first need to believe, then to love what you believe, and lastly to do the works love and belief force you to. By ministry in this passage he wants us to understand ample almsgiving in extreme poverty. We should however ask the question of why the last works of the Church are declared to be more than the former. So, one should know that at first, the Gentiles converted to Christ were ordered by the apostles to keep only four laws: namely to abstain from things sacrificed, fornication, meat of animals killed by suffocation, and blood; [Cf. Acts 15:19-20] but after a little time had passed, they attained the summit of perfection, so that many of the believers disregarded all things of the world. Either this is the explanation, or it is because starting from the persecution of the Antichrist a greater virtue of works will shine in the Church. Indeed, while the Church made up of Gentiles is now working alone, it will then also bring the Jews to faith, and thus work twice as much.

COMMENTARY ON REVELATION

Revelation 2:20

But I have somewhat against thee: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach, and to seduce my servants, to commit fornication, and to eat of things sacrificed to idols. These things do not correspond to the one he honored with such great praise above, but they refer specifically to the bad preachers who allow fornication and idolatry in the Church by their negligence. It is not to be believed that Jezabel the wife of Ahab, who we know was crushed by the hoofs of horses, [2 Kings 9:33] physically survived until that time; but since there were then in that church some people who imitated her sexual intercourses, the very mother of fornications was censured in them: for the reprobates, united in an equality of vices, constitute one body, which is that of the old enemy, just as the elect, by the bond of virtues, make up one body, which is that of Christ. Jezebel's fornication is of four kinds: there is fornication in pleasure, as in Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart; [Matt. 5…

But I have somewhat against thee: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach, and to seduce my servants, to commit fornication, and to eat of things sacrificed to idols. These things do not correspond to the one he honored with such great praise above, but they refer specifically to the bad preachers who allow fornication and idolatry in the Church by their negligence. It is not to be believed that Jezabel the wife of Ahab, who we know was crushed by the hoofs of horses, [2 Kings 9:33] physically survived until that time; but since there were then in that church some people who imitated her sexual intercourses, the very mother of fornications was censured in them: for the reprobates, united in an equality of vices, constitute one body, which is that of the old enemy, just as the elect, by the bond of virtues, make up one body, which is that of Christ. Jezebel's fornication is of four kinds: there is fornication in pleasure, as in Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart; [Matt. 5:28] there is also fornication in deed, whence the apostle: Fly fornication, brethren; [Variant of 1 Cor. 6:18] there is the fornication of idolatry, according to this: She played the harlot with stones and with stocks; [Jer. 3:9] and there is also the fornication of covetousness, according to this: covetousness, which is the service of idols. [Col. 3:5] It is also to be noted that Jezabel calls herself a prophetess, and seduces God's servants because of that. So, when anyone says to a celibate, “Come, let us enjoy what we desire, because if God did not wish this to happen, he would not have created man and woman,” they are seeking to seduce a soldier of God as though by prophesying. So, Jezabel translates to “flow of blood,” “flowing,” or “dunghill.” By the name of blood are symbolized sins, according to this: Deliver me from bloods. [Ps. 50:16] It is said that what happens to women when they suffer their flow of blood is that humor of blood collected during several days overflows and is discharged when the menstrual time has come. It is demonstrated that it is what happens to the universal Jezabel: a shameful pleasure accumulated during a long time springs forth to open ugliness of works when the time has come. Then the mind grows excessively anxious, and the man melts just like wax in front of fire; whence it is right for her to be called “flowing.” Finally, by the very repetition of the perpetration of lust, a stench of bad reputation is emitted far and wide, whence it is fittingly that Jezabel translates to “dunghill.”

COMMENTARY ON REVELATION

Revelation 2:21

And I gave her a time that she might do penance, and she will not repent of her fornication. Hence it is said by blessed Job concerning any reprobate, The Lord hath given him place for penance, and he abuseth it unto pride. [Variant of Job 24:23] Now, since in the previous verse he blamed the sluggish preacher for Jezabel's fornication, why is it not said, “I gave you and her,” but only her? Especially since the apostle affirms that not only those who do evil, but also those who consent to those who do it, must be punished with eternal death. [Rom. 1:32] One should know therefore that God's speech is passing from species to genus, and it is as if in it he covertly blamed as unrepentant the reprobate part of the species that he had overtly reproved above, so that one and the same species appears now guilty, now worthy, when it is blamed both overtly as negligent and non-overtly as unrepentant. He did this in order that the part of the species that consists of holy preachers should not seem to be joined to the one that is part of the reprobates.

COMMENTARY ON REVELATION

Revelation 2:22-24

Behold, I put her into a bed: and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds. And I will kill her children unto death. Jezabel, those who fornicate in her, and her children are one body, that of Satan, which is put in a bed not in order that it may rest, but that it may run into madness: for by the name of bed are meant the audacity and feeling of security to commit wrongs. She is said to be put in it by God not because he himself impels her, but because he does not snatch her away from this illusion of security by punishing her; and since increases of vices are like some kinds of torments, it is right for the bed to be called a great tribulation. The bed may also indicate eternal torment; it seems to me this is why another translator put “mourning” instead of bed. And the churches shall know that I am he that searcheth the reins and hearts. By the reins he wants us to understand the very perpetrated wickedness of physical lust, because the seed of human conception comes from the loins of men. By the word hearts he w…

Behold, I put her into a bed: and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds. And I will kill her children unto death. Jezabel, those who fornicate in her, and her children are one body, that of Satan, which is put in a bed not in order that it may rest, but that it may run into madness: for by the name of bed are meant the audacity and feeling of security to commit wrongs. She is said to be put in it by God not because he himself impels her, but because he does not snatch her away from this illusion of security by punishing her; and since increases of vices are like some kinds of torments, it is right for the bed to be called a great tribulation. The bed may also indicate eternal torment; it seems to me this is why another translator put “mourning” instead of bed. And the churches shall know that I am he that searcheth the reins and hearts. By the reins he wants us to understand the very perpetrated wickedness of physical lust, because the seed of human conception comes from the loins of men. By the word hearts he wants us to understand incitements to spiritual adultery. Whence the Psalmist: Burn my reins and my heart. [Ps. 25:2] But can it be that before the Lord publicly unmasks idolaters and fornicators and massacres them, the Church does not know that he is the Knower of secrets? Or how can it be called Church, if it gets to know it by this outcome of events rather than by faith? We should therefore hold the firm belief that, as far as the present state of things is concerned, they are punished with a hidden death, so that the meaning should be the following: When I condemn the reprobates hiddenly and secretly, even then the faithful do not doubt that I know the actions of everyone. And I will give to every one of you according to his works. He comes back from species to genus. There is nothing more to be explained here, but there is more to be feared. To you I say, to the rest who are at Thyatira: Whosoever have not this doctrine, and who have not known the depth of Satan. In this passage the discourse returns to the elect. By the depth of Satan we should understand his ruinous pride, because of which he was the first to carry himself high and swell with vanity against God. The elect are said not to know this pride, that is, not to agree to take it as an example to imitate; in the same way as the sacred Scripture says that unmarried women have not known men, which means that they have no experience whatsoever of the actions of men in sexual acts, and in the same way as we say that a truthful person knows nothing about lying. As they say, I will not put upon you any other burthen. Who are those who say this but the peoples of the Jews, who say that the observances of the old law are being put on the shoulders of believers? Whence Luke the evangelist: Some coming down from Judea, taught the brethren: That except you be circumcised after the manner of Moses, you cannot be saved. [Acts 15:1]

COMMENTARY ON REVELATION

Revelation 2:25

Yet that, which you have, hold fast till I come. That is, do not give up the light burden that you are called to, namely the grace of the Redeemer. By saying till I come, he shows that the Church remains under grace until the times of the renewal.

COMMENTARY ON REVELATION

Revelation 2:26-28

And he that shall overcome, and keep my works unto the end, I will give him power over the nations. And he shall rule them with a rod of iron, and as the vessel of a potter they shall be broken, as I also have received of my Father. The Son did not receive this power from the Father in his divinity, but in his humanity, in which he is inferior to the Father; whence this: All power is given to me in heaven and in earth; [Matt. 28:18] and since the elect are his limbs, they also receive this power in their Head, according to this: Whatsoever you shall bind upon earth, shall be bound also in heaven, etc. [Matt. 18:18] By the rod of iron is represented the authority of preachers; for a rod of iron has straightness without weakness: so are the holy preachers capable neither of sparing themselves nor others when it comes to fighting vices, but they only strive to build the path of justice in themselves and others; whence it is said to Christ: The rod of thy kingdom is a straight rod. [Variant of Ps. 44:7] It is appropriate for believers to be compared to earthen vessels, for they are vesse…

And he that shall overcome, and keep my works unto the end, I will give him power over the nations. And he shall rule them with a rod of iron, and as the vessel of a potter they shall be broken, as I also have received of my Father. The Son did not receive this power from the Father in his divinity, but in his humanity, in which he is inferior to the Father; whence this: All power is given to me in heaven and in earth; [Matt. 28:18] and since the elect are his limbs, they also receive this power in their Head, according to this: Whatsoever you shall bind upon earth, shall be bound also in heaven, etc. [Matt. 18:18] By the rod of iron is represented the authority of preachers; for a rod of iron has straightness without weakness: so are the holy preachers capable neither of sparing themselves nor others when it comes to fighting vices, but they only strive to build the path of justice in themselves and others; whence it is said to Christ: The rod of thy kingdom is a straight rod. [Variant of Ps. 44:7] It is appropriate for believers to be compared to earthen vessels, for they are vessels in that they bear the treasure hidden from eternity, and they are earthen because they are burdened by the decay of the flesh; whence the apostle: We have this treasure in earthen vessels. [2 Cor. 4:7] As for the fact that these vessels are said to be broken when touched by the rod, we should understand here a part of the vessels that is still being destroyed in order to be remoulded for the better. Hence it is said to the potter of mankind: Turn the wicked, and they shall not be, [Prov. 12:7] implying “they shall not be wicked, but good.” Now what is meant by the first words, he that shall overcome, and keep my works unto the end? Is no one ruling believers until he triumphs over the Devil by reaching the end? Or maybe he will rule afterwards? Therefore one should know that the Lord, using the future instead of the past, is indicating that those to whom he proclaims he will give power over the nations, have already overcome by the grace of predestination, and have already kept his works unto the end; as if he were saying, “I will rightly give the duty of ruling to the one who I find out for certain is victorious and will continue my works unto the end.” This is because for him the future is the present. And I will give him the morning star. In the sacred Scripture, the morning star in the singular signifies Christ (whence he says later, I am the morning star) [Rev. 22:16] and in the plural it signifies angels. So the Lord will give the morning star to those who overcome, when he remoulds the body of our humility, that is, when all those who are in the graves hear the voice of the Lord and come forth: [John 5:28-29] he will bring them to the perfect day [Prov. 4:18] when he shows them the brightness of his divinity.

COMMENTARY ON REVELATION