Apringius of Beja — Commentary on Scripture

Revelation 1:1

From this we learn that this [book] is called an Apocalypse, that is, “revelation,” which manifests those secrets which are hidden and unknown to the senses, and that unless [Christ] himself reveals them, he who perceives [the revelation] will not have the strength to understand what he sees.

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Revelation 1:3

He wishes to make clear that the reading does not accomplish the obedience of the commandments, nor does the hearing display the completion of an accomplished deed. Rather, that alone is perfection, when you perform with understanding what you read and what you hear. “The time is short.” For those who accomplish these things, he does not prolong the time of recompense, but he says that the giving of the divine reward is near.

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Revelation 1:4

Here is that mystery of the number seven which is everywhere indicated. Here the seven spirits are introduced, which are one and the same Spirit, that is, the Holy Spirit, who is one in name, sevenfold in power, invisible and incorporeal, and whose form is impossible to comprehend. The great Isaiah revealed the number of its sevenfold powers when he wrote: “the Spirit of wisdom and understanding”—that through understanding and wisdom he might teach that he is the creator of all things—“the Spirit of counsel and might”—who conceived these things that he might create them—“the Spirit of knowledge and piety”—who governs the creation with piety by the exercise of his knowledge and whose purposes are always according to mercy—“the Spirit of the fear of the Lord”—by whose gift the fear of the Lord is manifested to rational creatures. This is itself the sacred character of the Spirit who is to be worshiped. It includes rather the ineffable praise, and does not indicate any form of nature.

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Revelation 1:4

What is the importance of the people of Asia that they alone deserve to receive the apostolic revelation? However, there is a mystery in the number and a sacrament in the name of the province. First, let us discuss the meaning of the number, because both the number six and the number seven are always used in the law with a mystical meaning: “For God made heaven and earth in six days,” and “on the seventh day he rested from his works” and “on it,” it says, “they shall enter again into my rest.” The number seven, therefore, signifies the period of the present life, so that the apostle is not merely writing to seven churches and to that world in which he was then present, but it is understood that he is giving these writings to all future ages, even to the consummation of the world. Therefore, he mentions the number in a most holy manner, and he names “Asia,” which means “elevated” or “walking,” indicating that celestial fatherland which we call the “catholic church.” For exalted by the Lord and always moving toward the things which are above, it is the church which advances by spiritua…

What is the importance of the people of Asia that they alone deserve to receive the apostolic revelation? However, there is a mystery in the number and a sacrament in the name of the province. First, let us discuss the meaning of the number, because both the number six and the number seven are always used in the law with a mystical meaning: “For God made heaven and earth in six days,” and “on the seventh day he rested from his works” and “on it,” it says, “they shall enter again into my rest.” The number seven, therefore, signifies the period of the present life, so that the apostle is not merely writing to seven churches and to that world in which he was then present, but it is understood that he is giving these writings to all future ages, even to the consummation of the world. Therefore, he mentions the number in a most holy manner, and he names “Asia,” which means “elevated” or “walking,” indicating that celestial fatherland which we call the “catholic church.” For exalted by the Lord and always moving toward the things which are above, it is the church which advances by spiritual exercises and is always desirous of the things of heaven.

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Revelation 1:5

Since earlier he had recalled that Word who, before the assumption of the flesh, was with the Father in glory, he of necessity adds the humanity of the assumed flesh when he says, “And from Jesus Christ, the faithful witness.” For through the humanity which he had assumed, he gave a faithful testimony to his divinity, and by his passion and blood he interceded for our sins and cleansed us from all unrighteousness. And so, for the sake of our frailty and weakness he brought a faithful witness to God the Father “with whom there is no variation or shadow due to change.”

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Revelation 1:9

The ecclesiastical writers have taught that at the time of Claudius Caesar, when that famine which the prophet Agabus had announced in the Acts of the Apostles would come in ten years time was at its height, that during that difficulty this same Caesar, impelled by his usual vanity, had instituted a persecution of the churches. It was during this time that he ordered John, the apostle of our Lord, Jesus Christ, to be transported into exile, and he was taken to the island of Patmos, and while there confirmed this writing. That he might present the trials of suffering which he was bearing at that time, he recalls that he was a participant in suffering, and then he adds the kingdom to the suffering of tribulation, and because of the kingdom to be received he further adds the patient endurance which he bore for the sake of Jesus.

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Revelation 1:10

He says that he was taken up in the spirit, that is, that he was raised up to the secret things of God, in order that he might see those things which he was to speak. Moreover, he says that he did not enter into the heights of heaven in a bodily manner, but that he entered in the spirit, recalling this word, “No one has ascended into heaven except he who has descended, namely the Son of man, who is in heaven.” The holy apostle Paul also says that he was taken up, but in what way? He says, “Whether in the body or out of the body, I do not know, God knows.” He writes that he had been taken up into ecstasy, in the spirit. But since the day of the Lord is mentioned in this passage, when he says that he had been taken up in the spirit, he is indicating that he had been cleansed of any work of a profane kind. For, on the Lord’s day the apostle could only devote himself to divine things and holy duties.… Concerning the preachers of the gospel, it is written, “Cry aloud, do not cease, lift up your voice as a trumpet.” And concerning the words “behind me,” the prophet said, “And they shall he…

He says that he was taken up in the spirit, that is, that he was raised up to the secret things of God, in order that he might see those things which he was to speak. Moreover, he says that he did not enter into the heights of heaven in a bodily manner, but that he entered in the spirit, recalling this word, “No one has ascended into heaven except he who has descended, namely the Son of man, who is in heaven.” The holy apostle Paul also says that he was taken up, but in what way? He says, “Whether in the body or out of the body, I do not know, God knows.” He writes that he had been taken up into ecstasy, in the spirit. But since the day of the Lord is mentioned in this passage, when he says that he had been taken up in the spirit, he is indicating that he had been cleansed of any work of a profane kind. For, on the Lord’s day the apostle could only devote himself to divine things and holy duties.… Concerning the preachers of the gospel, it is written, “Cry aloud, do not cease, lift up your voice as a trumpet.” And concerning the words “behind me,” the prophet said, “And they shall hear a voice from behind of one teaching.” Let all humanity be exalted to whatever degree of sanctity, in comparison to the holy acts of God and to the divine words, it can by no means ever stand as an equal before his presence and face. But our flesh, weighed down by a certain weakness, is instructed, as it were, from behind by the words of God. Therefore, in saying “behind me” he indicates the weakness of his human nature.

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Revelation 1:11

We have already said that he addressed one church which exists during the time of the whole world, that is, from that time when he spoke to the consummation of the world. Since he now mentions the names of these churches specifically, let us see what meanings they have.… There is a mighty mystery in the names which we will examine and discuss to the extent that God allows. Ephesus means “my will” or “my plan.” He wills that we know that the whole reality of our faith and the dignity of the catholic church is not to be ascribed to human merit, but they are the will of God and the disposition of the divine purpose. Smyrna means “their song.” And what else is the song of the perfect if not the celestial doctrine and the preaching of the gospel and the advance of the Christian religion, or the melodious confession of the catholic church? Pergamum means “to him who divides their horns.” This refers either to the insolence of the powers of the air, or to the arrogance of the heretics. And he teaches that the pride of the powers is always to be separated and divided from the congregation of…

We have already said that he addressed one church which exists during the time of the whole world, that is, from that time when he spoke to the consummation of the world. Since he now mentions the names of these churches specifically, let us see what meanings they have.… There is a mighty mystery in the names which we will examine and discuss to the extent that God allows. Ephesus means “my will” or “my plan.” He wills that we know that the whole reality of our faith and the dignity of the catholic church is not to be ascribed to human merit, but they are the will of God and the disposition of the divine purpose. Smyrna means “their song.” And what else is the song of the perfect if not the celestial doctrine and the preaching of the gospel and the advance of the Christian religion, or the melodious confession of the catholic church? Pergamum means “to him who divides their horns.” This refers either to the insolence of the powers of the air, or to the arrogance of the heretics. And he teaches that the pride of the powers is always to be separated and divided from the congregation of the church, for the horns are either power or arrogance. He writes to Thyatira, that is “enlightened.” This signifies that, after the expulsion of heretical pride and after the defeat of temptations from the powers of the air, the holy church is deserving of the light of righteousness. Sardis means the “beginning of beauty.” The church is seized by the sun of righteousness and is illumined by the light of truth, so that she might have the beginning of beauty, the Lord Jesus Christ, and might always shine in perpetual light. Philadelphia means “preserving devotion to the Lord.” After possessing the sun of righteousness, after the illumination of holiness, after the comeliness of holy beauty, the church rightly is devoted to the Lord and preserves herself by an inviolable observation of devotion. Laodicea means either “a tribe beloved of the Lord,” or, as some would have it, “a birth is expected.” Both are meaningful, for she who has merited the beauty of faith and the sun of righteousness and knows that through faith the Lord cleaves to her, might also be a tribe whom the Lord loves, who is both loved by the Lord and preserved by the Lord. Furthermore, the church might well await her own birth, either the regeneration of baptism or the glory of the resurrection, whenever she preserves herself by humility and patience.

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Revelation 1:12

Resting on three arms, a lampstand raises the body of a single shaft, and upon this shaft there is placed a lamp of light. “For no other foundation can any one lay than that which is laid, which is Jesus Christ,” says the apostle, “from which the whole body, joined and knit together by every joint with which it is supplied, makes bodily growth and upbuilds itself in love, according to the work and ability of each member.” This is that branch of which it is said: “There shall come forth a branch from the stump of Jesse.” Upon this branch a light is placed, that is, the light of the catholic church is made ready, so that seized by the truth of his light, she might herself bring forth perpetual light, and marked by the manifestation of one faith, she might be exalted by the light of the divine majesty.

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Revelation 1:13

The breasts of the Lord are the holy teaching of the law and the gospel. This girding is a sign of the passion, concerning which the Lord himself spoke to Peter: “When you are old, another will gird you and lead you where you do not wish” The “golden girdle” is his everlasting power, washed in the blood of the Lord’s passion. There is a variety of this girdle in the diversity of powers, yet there is one power behind the multitude of wonders. Another interpretation: The golden girdle is the chorus of the saints, tested as gold through fire. Another: The golden girdle around the chest is the fervent conscience and the pure spiritual understanding refined as though by fire, and so it was given to the churches.

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Revelation 1:14

The head of Christ is God, and he himself is white on account of the brightness of the purity of the Unbegotten and on account of the unmixed light of the Only Begotten and on account of the pure radiance of the Holy Spirit and the immaculate glory of his righteousness. And not without reason is he called white, because he is compared to white wool and to snow on account of his tenderness which he gives without ceasing to the sinners. As it is written: “Though your sins are like scarlet, they shall be as white as snow; and though they are red as crimson, they shall become as wool.”

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Revelation 1:15

The feet are the human nature which he possessed in himself which he assumed out of mercy for our salvation. For just as when copper ore is refined in a furnace there is no accretion or rusty buildup on the outside, so the most pure and perfect flesh of the assumed man, taken up by deity and remaining in deity, continues without any defect of human nature, without any guilt of the parent.

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Revelation 1:17

Thoroughly terrified by fear of his weakness, insignificance and inferiority, he fell down, not falling only to some degree, but wholly giving himself over to the Lord in humility and faith. And, therefore, the Lord also felt compassion in view of this most pious devotion. “He laid his right hand on me, saying, ‘Fear not.’ ” Here he both rewards faith and strengthens the faithful, who is terrified not by unbelief but by an awe-filled wonder, and he urges John not to fear.

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Revelation 1:20

The stars placed in the right hand of God are the souls of the saints, or, what is the same thing, the entire congregation of the blessed who have been and who will be until the consummation of the world. In a similar way, we have said that the seven lampstands are the one true church that has been established during the seven-day period of this world, which is founded by faith in the Trinity and which is made strong by the sacrament of the heavenly mystery.

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Revelation 2:5

For although he wishes that we remember those instances in which we have badly fallen, he exhorts that we might not fall again. And that our faults which we have committed might be cleansed, he shows a way by which one might come to pardon when he says, “Repent.” That is, wash away your sins with tears, just as “that sinful woman,” as a type of the church, “washed the feet of Jesus with her tears and wiped them with her hair.” And he exhorts and commands what one should do after repentance: “Do your first works,” either by an extraordinary goodness or do those works which you had done in the earnestness of your first conversion.

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Revelation 2:6

Of the Nicolaitans, it is interpreted as “a pouring out” or “the folly of a fainting church.” And this is rightly said of heretics who have been poured out from the container of the truth and have tumbled headlong into the mud of deceit. And, concerning this pouring out, it is said in the Law: “You are poured out as water; you will not rise up.” Clearly, the foolishness of a fainting church is the perverse teaching of the heretics, for they do not bring healing to the wound of the people, but they afflict upon the people the greatest of weaknesses, thinking foolish thoughts about God and being themselves fully taken over by ridiculous ideas. Concerning such persons it is said: “They have restored the sorrow of my people to dishonor, saying, ‘Peace, peace,’ when there is no peace.”

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Revelation 2:7

He has spoken of the toil of the church. He has described the perversity of the heretics. Now to those still in their failures, he exhorts to repentance, and [he] promises rewards after this toil to those who are victorious, so that, entering into paradise, they might freely eat from the tree of life, for which Adam was expelled from paradise, lest he eat anything from it. And so he says, “which is in the paradise of my God,” where, namely, the wind breathes life, where the mysteries give virtue, and he furnishes the fruit of the tree of life, that is, an eternity which does not fade away.

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Revelation 2:9

He praises the works of his church, for through many tribulations she contends for the kingdom. He indicates expressly the grace of poverty, because [the church] despises very much the things of the present time, so that she might acquire future things. “But you are rich.” You are rich in faith and are filled with an abundance of blessings. “And you are slandered by those who say that they are Jews and are not, but are a synagogue of Satan.” For the church often sustains much insult from those who claim that they confess God, but do not confess him. Rather, their congregation is bound to the devil as its source. For that reason, he exhorts his church not to fear those who kill the body, but afterward have nothing which they can do.

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Revelation 2:10

But he says, “You will have tribulation for ten days.” This is to say, should you consider the present evils which you suffer in comparison to the perpetuity of the future blessedness, you will regard these without doubt as small and as quickly transient as though of ten days duration. And therefore, the apostle said: “I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.”

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Revelation 2:10

He speaks of those future trials and evils which will come upon them from the impious, and he comforts his faithful, that they not be fearful of the tortures of the persecutors. And he indicates what they would be strong enough to suffer and what the enemy would be able to do.… For, just as in the early period of the catholic church, after the banishment of the apostle, whose sayings these are, the sufferings continued and many tribulations were inflicted upon the church, so we know that also in the future more [sufferings] will be inflicted when the antichrist arrives, although even now the church often sustains many sufferings in various places and regions from heretics and from native populations.

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