Primasius of Hadrumetum — Commentary on Scripture

Revelation 13:7-8

And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.

By saying that he opened his mouth, it shows that he spoke with that damnable bravado that while before he blasphemed secretly, he will at that time do so publicly. For he will have dared to attribute to himself that honor that especially belongs to [Christ]. And he speaks his inquities arrogantly, for he is hostile to Christ and wishes to be accepted instead of Christ, either by the use of force or by supplanting him with fraudulent means. For a time he will attain power, which he will use in an evil way to harm the body of Christ, so that as Christ suffers, the persecutors praise [the beast] all the more since [Christ] is crucified more cruelly with his [saints]. Of this power the Lord said, “You would have no power over me unless it had been given you from above.” If, therefore, at the time of his passion Christ had temporarily given power to his persecutors, although the prince of this world could find in him nothing worthy of death, why is it surprising that in his church he allows evil persons to attack, so that one might say that [the beast] has defeated them? Even we must und…

By saying that he opened his mouth, it shows that he spoke with that damnable bravado that while before he blasphemed secretly, he will at that time do so publicly. For he will have dared to attribute to himself that honor that especially belongs to [Christ]. And he speaks his inquities arrogantly, for he is hostile to Christ and wishes to be accepted instead of Christ, either by the use of force or by supplanting him with fraudulent means. For a time he will attain power, which he will use in an evil way to harm the body of Christ, so that as Christ suffers, the persecutors praise [the beast] all the more since [Christ] is crucified more cruelly with his [saints]. Of this power the Lord said, “You would have no power over me unless it had been given you from above.” If, therefore, at the time of his passion Christ had temporarily given power to his persecutors, although the prince of this world could find in him nothing worthy of death, why is it surprising that in his church he allows evil persons to attack, so that one might say that [the beast] has defeated them? Even we must understand the part from the whole, namely, that part which he is able to conquer.

Revelation 13:12-13

And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.

“And he did great signs, even making fire come down from heaven in the sight of people.” Although it says that he would do many signs, he mentions only this remarkable sign. This translation speaks as though of the past, while it announces the future, although indicating that the future will also be different. And so it says, “so that he also makes fire come down from heaven.” That he causes fire to descend from heaven to the earth, that is, from the church to those who are earthly, indicates that whether from a variety of peoples or by the wiles of a falling enemy he causes his servants to speak in new and multiple tongues. In this manner they prattle as though they had received the gift of the Holy Spirit who in the form of fiery tongues had once truly shined upon the individual disciples of Christ. And, indeed, the Lord especially commended this sign of those who believe, saying, “These signs will accompany those who believe: in my name they will cast out demons, they will speak in new tongues,” and the like. It is not surprising, therefore, if that beast which by imitation usurpe…

“And he did great signs, even making fire come down from heaven in the sight of people.” Although it says that he would do many signs, he mentions only this remarkable sign. This translation speaks as though of the past, while it announces the future, although indicating that the future will also be different. And so it says, “so that he also makes fire come down from heaven.” That he causes fire to descend from heaven to the earth, that is, from the church to those who are earthly, indicates that whether from a variety of peoples or by the wiles of a falling enemy he causes his servants to speak in new and multiple tongues. In this manner they prattle as though they had received the gift of the Holy Spirit who in the form of fiery tongues had once truly shined upon the individual disciples of Christ. And, indeed, the Lord especially commended this sign of those who believe, saying, “These signs will accompany those who believe: in my name they will cast out demons, they will speak in new tongues,” and the like. It is not surprising, therefore, if that beast which by imitation usurped the name of the Lamb who had been killed and now is living should also fraudulently lay claim by mimicry to that great gift of the Holy Spirit and feign that gift also for his servants, even as we recall what once Simon boasted but was unable to do. For when the very ministers of Satan listed their expulsions of demons and their various wonders and said, “Did we not cast out demons in your name?” and the like, the Lord did not approve of their boasting but reproved them as arrogant and worthy of damnation. And therefore, perhaps by emphasizing this sign [of fire], which represents the Holy Spirit, he wished to indicate especially that which is superior to all else. For although heresies seem to have some things in common with us, only the church of Christ can boast that she especially is possessed of this gift. Although the magicians of Pharaoh performed wonders similar to those of Moses, we are told that they were frustrated by the Holy Spirit. When they gave up on their own claims and were defeated, they spoke a true confession and said, “This is the finger of God.” The Gospel testifies that the Holy Spirit is called “the finger of God” when one Gospel says, “By the Spirit of God I cast out demons,” while another says, “By the finger of God I cast out demons.” And so the sheer force of the seduction is indicated, that the beast is thought to possess that Spirit that resisted the magicians and brought their deceptions to nothing.

Revelation 13:14-17

And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.

It is as though he had said that the deception had succeeded to such an extent that the earthly, led astray by the wonders of the beast, gave their full miserable assent to the beast and by a mutual devotion encouraged each other to make an image of the beast in the fraudulence of their hearts. And so they believe that there is no room for doubt but are convinced by the evidence of the fire that [the beast] is indeed the Christ, although the devil is in the antichrist and the same malignant spirit has taken the form of the Spirit and, with divine permission, lays down such seductive snares. Therefore, he is said “to give breath to the image of the beast so that the image of the beast should even speak.” This may be interpreted in two ways. Either the whole body of evil persons are persuaded by the demonstrations of power, since the devil is working and the leaders are urging the people, so that there is for everyone the same confession and that all are to proclaim it by a uniform formula, so that should anyone not speak this through the image of the beast, that is, through a mutual i…

It is as though he had said that the deception had succeeded to such an extent that the earthly, led astray by the wonders of the beast, gave their full miserable assent to the beast and by a mutual devotion encouraged each other to make an image of the beast in the fraudulence of their hearts. And so they believe that there is no room for doubt but are convinced by the evidence of the fire that [the beast] is indeed the Christ, although the devil is in the antichrist and the same malignant spirit has taken the form of the Spirit and, with divine permission, lays down such seductive snares. Therefore, he is said “to give breath to the image of the beast so that the image of the beast should even speak.” This may be interpreted in two ways. Either the whole body of evil persons are persuaded by the demonstrations of power, since the devil is working and the leaders are urging the people, so that there is for everyone the same confession and that all are to proclaim it by a uniform formula, so that should anyone not speak this through the image of the beast, that is, through a mutual imitation, he should be killed.… Or, just as through conversation with a woman the first man was led astray by the mouth of a serpent, so then he deludes many by a similar fraud, when he causes his followers to receive messages by consulting an image, that is, the antichrist, to whom they believe honor is due, as to a god, although he is “the man of sin and the son of perdition.” … “And he causes all … to be marked on the right hand or the forehead.” He here distinguishes the individual members, although more often he includes them as a whole in the body or the person of the beast. The “hand” indicates works, and it is the right hand to simulate the truth. The “forehead” symbolizes the confession of faith. Since they are defrauded in regard to both of these good things, they are said to be marked on both.

Revelation 13:18

Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.

This calls for wisdom. Whoever has understanding, let him reckon the number of the beast, for the number of the beast, it says, is that of a man. Let us reckon the number that is to be received, so that in the number we might also learn the name and the mark. And the number, it says, is 666, which we will reckon according to the Greek, especially since he was writing to Asia and said according to the manner of their own language, “I am the alpha and the omega.” Having already described as much as he could the fraudulence of the adversarial party by which the devil attempts to usurp for himself the honor of deity that he does not merit, so that he might exhibit the antichrist who is the opposite to divine honor, he instructs us to investigate the character of the beast, whether by the mark or by the number of his name, that is, of the will and the work of that most wicked beast. The name is ΑΝΤΕΜΟΣ, which, if you compute the numbers that correspond to these Greek letters, fulfills the number 666 (I + L + CCC + V + XL + LXX + CC). This name is interpreted as “contrary to honor,” and so…

This calls for wisdom. Whoever has understanding, let him reckon the number of the beast, for the number of the beast, it says, is that of a man. Let us reckon the number that is to be received, so that in the number we might also learn the name and the mark. And the number, it says, is 666, which we will reckon according to the Greek, especially since he was writing to Asia and said according to the manner of their own language, “I am the alpha and the omega.” Having already described as much as he could the fraudulence of the adversarial party by which the devil attempts to usurp for himself the honor of deity that he does not merit, so that he might exhibit the antichrist who is the opposite to divine honor, he instructs us to investigate the character of the beast, whether by the mark or by the number of his name, that is, of the will and the work of that most wicked beast. The name is ΑΝΤΕΜΟΣ, which, if you compute the numbers that correspond to these Greek letters, fulfills the number 666 (I + L + CCC + V + XL + LXX + CC). This name is interpreted as “contrary to honor,” and so he is said to be contrary to that honor that belongs to God alone, and for this reason he is said to be inept, insolent and inconstant, for no honor pertains to him, but only anathema. And so through the number a name is found and from the name a number is computed, and from the interpretation of this name the character of his works is learned. There is another name that gives the sum of the same number and that might rightfully be advanced, and that is ΑΡΝΟΥΜΕ, which also renders 666 (I + C + L + LXX + CCCC + XL + V). The interpretation of this is “I deny.” And it is not surprising that the antichrist is worthy of this name, that is, of denial, since the name of belief is proper to Christ, as he himself indicated, saying, “This is the work of God, that you believe in him whom he has sent,” and also, “You believe in God, believe also in me.” And so, whether one would speak of ΑΝΤΕΜΟΣ, that is, “contrary to honor,” or ΑΡΝΟΥΜΕ, that is, “I deny,” either can aptly refer to the antichrist, so that as through two parts of speech, that of the name and that of the word itself, both the character of his person and the severity of his work is suggested.

Revelation 14:6

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,

He refers to the messenger who runs throughout the church, which is spread far and wide and is to be extended even more. He uses the singular for the plural, or in the one [messenger] he is suggesting the unity of the single church; yet, at the same time, he is alluding to the [many] preachers of eternal life. It rightly says that he preaches an eternal gospel, by which the preacher is taught to look forward to eternal salvation. And so the one who preaches is indicated by that which is preached. Therefore the psalm says, “He who makes the winds his messengers and burning fire his ministers.”

Revelation 14:7

Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

Although from the beginning of the Christian faith we have learned that the kingdom of heaven is said to be approaching, here, however, he proclaims that the hour of his judgment will come very soon and is virtually here already. And therefore he maintains that preaching of this kind must necessarily be made known to all people, as also the Lord said, “This gospel will be preached throughout the world, and then the end will come.” And to show that that moment of time takes place, when the adversity of the last persecution will draw near, he has rather added that the temporal power of the beast should best be regarded as insignificant and that the Lord rather be feared, whom every one of his creatures, whom he mentions, acknowledges to be eternal.

Revelation 14:9-10

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

Certain heretics withdraw from us because of their evil belief, while with a different depravity of morals, others turn aside from our traditions, and in addition there are yet others ordained to perish from both faith and morals. Here in summary fashion he includes all those among the living who have the inscription of the beast on their forehead or on their hand. Here the cup of wrath must not only be understood as the one of which the Lord spoke, “He must endure God’s wrath” showing original sin, but also the cup that he mentions to the arrogant Jews, when he says, “You will die in your sin,” indicating the merit obtained through their accursed actions.… It says that they will be tormented in the sight of the Lamb for whose condemnation they suffer, whom they haughtily condemned and over whose members they inappropriately pretended to be masters. They will also be tormented in the sight of his angels who know by God’s revelation that they are paying a just penalty.

Revelation 14:12

Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

The Lord says, “He who endures to the end will be saved,” and the apostle says, “You have need of endurance.” So also in this passage it says that the endurance of the saints consists in this, that those who persevere to the end escape the fellowship of the beast and the mark of its name.

Revelation 14:13

And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

Those are said to die in the Lord who showed themselves approved in both their faith and their life. And for that reason they deserved to be called out from there. And so the text continues: “ ‘Yes,’ says the Spirit, ‘they will rest from their labors.’ ” As … he says that those impious have no rest day or night, now he says that the faithful deserved the rest from their good works. Indeed, since he had made mention of the wicked, it was necessary also to mention the fullness of the bliss of those who are good. And since this [bliss] exists among the leaders and the people, he in summary fashion includes both, speaking first in an indefinite manner, “Blessed are the dead who die in the Lord.” However, on behalf of those who work in the vineyard, he says they rest from their labors and so manifestly declares happiness to all so that he might promise to those who work in the vineyard a special fruit of rest after their labor. Therefore the apostle says, “We beseech you that you respect those who labor among you and are over you in the Lord and admonish you and that you esteem them more…

Those are said to die in the Lord who showed themselves approved in both their faith and their life. And for that reason they deserved to be called out from there. And so the text continues: “ ‘Yes,’ says the Spirit, ‘they will rest from their labors.’ ” As … he says that those impious have no rest day or night, now he says that the faithful deserved the rest from their good works. Indeed, since he had made mention of the wicked, it was necessary also to mention the fullness of the bliss of those who are good. And since this [bliss] exists among the leaders and the people, he in summary fashion includes both, speaking first in an indefinite manner, “Blessed are the dead who die in the Lord.” However, on behalf of those who work in the vineyard, he says they rest from their labors and so manifestly declares happiness to all so that he might promise to those who work in the vineyard a special fruit of rest after their labor. Therefore the apostle says, “We beseech you that you respect those who labor among you and are over you in the Lord and admonish you and that you esteem them more highly in love because of their work.” And he speaks even about himself, “I worked harder than any of them.” “For their deeds follow them,” it says. Concerning these the prophet says, “Establish the works of our hands over us.”

Revelation 14:14

And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

By the cloud he indicates the incarnation of our Head, Jesus Christ. Or he shows the body of the church that Christ put on after the fires of persecution were cooled as with snow. [The church] has a golden crown on her head. This is the [twenty-four] elders with their golden crowns, or the [crown is] the twelve apostles whom the beginning of the preaching of the faith acquired at the beginning. Therefore we read, “You set a crown of precious stone on his head.” The sharp sickle is symbolic of the judicial sentence against the impious by which they are to be separated [from the pious], and this sentence is more justly inflicted upon them by divine judgment for the sake of the church, for whose defense Christ, the Shepherd, is always vigilant. Therefore, Zechariah said, “This is the curse that goes out over the face of the whole land.”

Revelation 14:15-16

And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.

From the explanation of the Lord, we know that the angels will be the reapers and that the end of the world is signified by the appearance of a ripe harvest. Moreover, it is known that after the harvesting of the crop there is chaff in the straw and fragile ears, while the wheat is in the grains. And so, we see with greater clarity in this passage that when it says that the sickle must be used on the ripe crop, the fate merited by the good and by the evil are symbolized. And to whom more appropriately than to the church is this said?… At the time of the last judgment, when she has concluded her spiritual warfare against the beast, the church will possess a greater illumination and will be able to know whom she must consider as her own and whom as outside. To sit on the cloud means that when she has received the judicial power from God, [the church] will distinguish between the good and the evil: “You will also sit on twelve thrones, judging the twelve tribes of Israel.”

Revelation 14:20

And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

[The winepress is trodden] outside the city, that is to say, outside of the church. This will obviously take place when the future separation has been accomplished, for then every person of sin will be outside. This trodding of the winepress or the threshing of the field will destroy all that is useless, but it will prove that which is incorruptible, for the trials of tribulations test the righteous, just as a vase is tested by fire. The blood flowing as high as horses’ bridles represents the vengeance that reaches even to the leaders of the nations. When the devil, together with his accomplices, begin to pay the penalties for the persecutions that they initiated, it is aptly said that the blood of the saints, which was once spilled, reaches as far as him and his princes, that is, those horses which in the person of the heretics started wars, as well as those who followed their errors. As it had been foretold, in the blood of sin “also the blood shall pursue you” for 1, stadia, that is, into all the four corners of the world. For four is multiplied by four, as in four square-shaped f…

[The winepress is trodden] outside the city, that is to say, outside of the church. This will obviously take place when the future separation has been accomplished, for then every person of sin will be outside. This trodding of the winepress or the threshing of the field will destroy all that is useless, but it will prove that which is incorruptible, for the trials of tribulations test the righteous, just as a vase is tested by fire. The blood flowing as high as horses’ bridles represents the vengeance that reaches even to the leaders of the nations. When the devil, together with his accomplices, begin to pay the penalties for the persecutions that they initiated, it is aptly said that the blood of the saints, which was once spilled, reaches as far as him and his princes, that is, those horses which in the person of the heretics started wars, as well as those who followed their errors. As it had been foretold, in the blood of sin “also the blood shall pursue you” for 1, stadia, that is, into all the four corners of the world. For four is multiplied by four, as in four square-shaped faces and in wheels. Four times four hundred gives 1,600.

Revelation 15:2

And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.

[He saw] the water of baptism made holy by the fire of the Holy Spirit. Or, in view of the character of fire, this water has been made red through martyrdom. For this reason we read, “The kiln tests the clay vessels, and the trial of tribulation the righteous.” “And I saw those standing upon [the sea] who had conquered the beast and his image.” The term standing upon indicates that they are immoveable in the faith. The psalm describes them in virtually the same way. For after it says, “who made by understanding the heavens,” indicating no doubt those who are spiritual and fully enjoy the clear understanding of the heavenly truth, it adds, “who founded the earth upon the waters,” namely, those who are immoveable upon their baptism. And although they seem to be nourished by milk, nonetheless they are not carried about “by every wind of doctrine.” And so here they are said to conquer the beast and his image. [The harps] refer to their hearts, which are devoted to the praise [of God] and which are in full harmony through the harmonious truth of the two Testaments. Or this image speaks of…

[He saw] the water of baptism made holy by the fire of the Holy Spirit. Or, in view of the character of fire, this water has been made red through martyrdom. For this reason we read, “The kiln tests the clay vessels, and the trial of tribulation the righteous.” “And I saw those standing upon [the sea] who had conquered the beast and his image.” The term standing upon indicates that they are immoveable in the faith. The psalm describes them in virtually the same way. For after it says, “who made by understanding the heavens,” indicating no doubt those who are spiritual and fully enjoy the clear understanding of the heavenly truth, it adds, “who founded the earth upon the waters,” namely, those who are immoveable upon their baptism. And although they seem to be nourished by milk, nonetheless they are not carried about “by every wind of doctrine.” And so here they are said to conquer the beast and his image. [The harps] refer to their hearts, which are devoted to the praise [of God] and which are in full harmony through the harmonious truth of the two Testaments. Or this image speaks of the flesh of the passion, which is extended upon the wood, where not only the sound of the voice but also the effect of a good work is signified. For this reason he includes also mention of that great man, Moses, to whom God bears witness, saying, “My servant, Moses, who is faithful in all my house.”

Revelation 15:3-4

And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints.

He expresses here more fully the purpose and goal of the elect, who say from the heart, “Put the way of iniquity far from me, O Lord, and graciously teach me your law,” or, “For the sake of your law I have endured for you, O Lord,” and things similar to these. [By this scene] he wishes to make clear that these are in the number of the faithful in that they are participants in the victory mentioned. In Moses the Old Testament is signified as the New Testament is signified in the Lamb, and by this it teaches us that the elect were all equipped from both and perfected in both.… By a harmonious truth the pages of both Testaments testify to us concerning [their song], for “all the paths of the Lord are mercy and truth.” He is more aptly called the king of the nations, because he was a God not only known among the Jews, nor did the dew from heaven moisten only one fleece. But as Malachi said, “From the rising of the sun to its setting my name is great among the nations, and in every place a pure offering is sacrificed and offered to my name.”

Revelation 15:5-6

And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:

The hidden secrets of the testimonies foretold concerning Christ and the church are now revealed. [The seven angels with the seven plagues] are the church against which a hostile portion rebelled through unending treacheries. Therefore it says that plagues come out, either for the defense of the saints in whom the Lord Christ earlier had suffered abuse, as he said to Paul, “Saul, Saul, why do you persecute me?” or, as James noted, the time of judgment begins with the household of God. To be sure, persons will be scourged in a twofold manner, so that the just God might punish their sins, as in the case of Pharaoh, or that he might test their virtues by a greater trial, as in the case of Job. And therefore we read concerning him, “The Lord has tested me, as gold that passes through fire; I have kept his ways, and I have not departed from the commandments of his lips.” The number of the angels and the plagues prefigures the universal extent of the consummation, as it says often in Leviticus, “I will smite you with seven plagues.” “They are clothed in pure white linen.” Mortification is…

The hidden secrets of the testimonies foretold concerning Christ and the church are now revealed. [The seven angels with the seven plagues] are the church against which a hostile portion rebelled through unending treacheries. Therefore it says that plagues come out, either for the defense of the saints in whom the Lord Christ earlier had suffered abuse, as he said to Paul, “Saul, Saul, why do you persecute me?” or, as James noted, the time of judgment begins with the household of God. To be sure, persons will be scourged in a twofold manner, so that the just God might punish their sins, as in the case of Pharaoh, or that he might test their virtues by a greater trial, as in the case of Job. And therefore we read concerning him, “The Lord has tested me, as gold that passes through fire; I have kept his ways, and I have not departed from the commandments of his lips.” The number of the angels and the plagues prefigures the universal extent of the consummation, as it says often in Leviticus, “I will smite you with seven plagues.” “They are clothed in pure white linen.” Mortification is often indicated by a linen garment. If, then, the blameless judgments of God are recognized in that which is white, the sense is aptly applied also to these pure linen garments, so that those who are mortified are made snow-white by this whiteness, when they behold the glory of God at the revelation of his judgments. “They were girded with golden girdles.” Scripture teaches that gold signifies wisdom, as it says, “Receive wisdom as gold.” And it is rightly around the breast, where according to the law the priest is often commanded to wear the logium, that is, what is intellectual, so that his mind is well aware of divine things and does not despise them but rather praises the divine judgments and by the brightness of the gold on him also urges others to praise them unhesitatingly.

Revelation 15:7

And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.

Previously [the seer] mentioned seven angels with the same number of bowls containing the prayers of the saints. Now he says that they are full of the wrath of God. The very same bowls are said to hold both the sweetness of supplication and the wrath of destruction, for [prayers] are poured out from the saints for the coming of the kingdom of God, at which time the judgments of God will no longer be hidden as in an abyss but will be open as in bowls. Moreover, they will bring salvation to the righteous but will inflict ruin upon the impious, as the apostle says, “For we are the good aroma of Christ among those who are being saved and among those who are perishing, to some a fragrance of death to death.” For if it was said of our Lord, “Behold, this [child] is set for the ruin and resurrection of many,” why would it be surprising were the bowls to bring sweetness to the righteous but inflict the vengeance of the plagues upon the impious.

Revelation 15:8

And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

The smoke indicates that no one can penetrate the secrets of the judgments of God. Rather, the minds of mortals grow dark and tremble at the thought of the plagues that are inflicted, which he now begins to narrate, and he says that the smoke will remain in the temple until the plagues are completely ended. Rightly, then, there follows, “No one could enter the temple,” that is, that innermost secret, “until the seven plagues of the seven angels were ended.” Therefore, also the psalm says, “It seemed to me a wearisome task, until I went into the sanctuary of God and I understood their ends.” Another interpretation might be that in the smoke we are to understand confession, as is often the case. As smoke precedes fire, so the confession of sins precedes the flame of faith and of love. And the psalm indicates such things when it says, “Who looks on the earth and makes it to tremble, who touches the mountains and they smoke.” “And the Lord looked at Peter,” and he washed away his confession in tears, because when he denied, he was reduced to a fearful trembling. And so this is the meanin…

The smoke indicates that no one can penetrate the secrets of the judgments of God. Rather, the minds of mortals grow dark and tremble at the thought of the plagues that are inflicted, which he now begins to narrate, and he says that the smoke will remain in the temple until the plagues are completely ended. Rightly, then, there follows, “No one could enter the temple,” that is, that innermost secret, “until the seven plagues of the seven angels were ended.” Therefore, also the psalm says, “It seemed to me a wearisome task, until I went into the sanctuary of God and I understood their ends.” Another interpretation might be that in the smoke we are to understand confession, as is often the case. As smoke precedes fire, so the confession of sins precedes the flame of faith and of love. And the psalm indicates such things when it says, “Who looks on the earth and makes it to tremble, who touches the mountains and they smoke.” “And the Lord looked at Peter,” and he washed away his confession in tears, because when he denied, he was reduced to a fearful trembling. And so this is the meaning: No one could enter the temple until the seven plagues were ended, that is, no one shall ever be able to say, “I will walk in the innocence of my heart in the midst of your house,” and “the king brought me into his chambers,” except he who shall have taken care to efface by confession all iniquitous behavior that he has previously committed. “The thought of man will confess you,” behold, the smoke, “and the remainder of his thoughts will celebrate solemn feasts for you,” as a certain praise for the righteousness that has been obtained. And so, until all the plagues are ended, the church remains in the lament of confession, both in those who, as we said, pay the fruitful penalty for previous faults and in those who it will become clear are approved by a better worship.

Revelation 16:2

And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

The character of a mortal wound is such that the smaller the area on the body that is infected, the greater the likelihood that the remaining healthy part of the body can serve for the restoration of the health of the person. And although the preaching of the Lord, Jesus Christ, assists toward the salvation of those who believe yet is a witness of condemnation for those who do not believe, it is possible that from this spot the terrible wound is regarded as inflicting the whole body of those who are lost. For we read about Christ, “Behold, this [child] is set for the ruin and resurrection of many, and for a sign that is spoken against.” This is especially true of the people of the Jews, from whom it is said the antichrist is going to arise. By this one sin they lost the righteous ordinances of the law, if they were able to obey them, and they themselves perished without recourse to cure. For they did not wish to accept the Christ whom had been promised to them, and representing them the elder brother says to his father, “Lo, these many years I have served you, and I never disobeyed y…

The character of a mortal wound is such that the smaller the area on the body that is infected, the greater the likelihood that the remaining healthy part of the body can serve for the restoration of the health of the person. And although the preaching of the Lord, Jesus Christ, assists toward the salvation of those who believe yet is a witness of condemnation for those who do not believe, it is possible that from this spot the terrible wound is regarded as inflicting the whole body of those who are lost. For we read about Christ, “Behold, this [child] is set for the ruin and resurrection of many, and for a sign that is spoken against.” This is especially true of the people of the Jews, from whom it is said the antichrist is going to arise. By this one sin they lost the righteous ordinances of the law, if they were able to obey them, and they themselves perished without recourse to cure. For they did not wish to accept the Christ whom had been promised to them, and representing them the elder brother says to his father, “Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends,” and following. He represents a people who despised the Lamb, disdaining as it were what is more on the right, for the place of the lambs is on the right, and who favored the kid goat, deviating as it were to the left to be damned, which is to say, they despised the Christ and accepted the antichrist. Therefore, it probably means here that a huge and terrible sore has come upon those persons who have the mark of the beast’s name and who worship its image, so that confounded by the singular guilt of this wound, they are sentenced to the punishment of eternal torments. Concerning this sin, as if of a most terrible sore, the Lord said, “If I had not come and spoken to them, they would not have sin; but now they have no excuse for their sin. If I had not done among them the works that no one else did, they would not have sin; but now they have seen and hated both me and my Father.” This is an incurable sore. To be sure, [the Jews] will have many who follow them by a most wicked imitation, and therefore he has spoken indefinitely about those persons who have the mark of the beast’s name, lest someone think that he was speaking only about the people of the Hebrews. For in a good sense the law calls those peoples the sons of Abraham who imitate him by faith, not that they were born of him according to the flesh but because they confessed Christ, who was from the tribe of Judah and who had victoriously resurrected from the dead. So, in a similar yet bad sense the Jews will have disciples from the nations who by accepting and following the antichrist, who will come from the tribe of Dan, will be marked as their accomplices by the mark of their transgression and will likewise be their partners in the penalties of an eternal damnation.

Revelation 16:3

And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.

[It says that] water turned to blood. It is easy to turn the soul from spiritual matters and think after the manner of the flesh, which we knew without difficulty to be symbolized in that first of the plagues that we read was inflicted upon the Egyptians. For then it reports that the fresh waters were turned to blood, whether the rivers of Egypt or the rain waters, as some translations have it, saying, “And their rain waters [were turned] to blood.” … However, the present passage raises a question, because here it says that the second bowl was poured into the sea, that is, into waters that are bitter and salty. And [the waters] became blood, it says, and every living thing in the sea died. It seems to me that this passage signifies those among the Jews who did not interpret the law spiritually but understood it in a fleshly manner, and therefore they could not discern Christ in it. As the apostle says, “Had they recognized [him], they would not have crucified the Lord of glory.” But in addition to this, they are led by the burden of their deserts to such an extent, as though struck b…

[It says that] water turned to blood. It is easy to turn the soul from spiritual matters and think after the manner of the flesh, which we knew without difficulty to be symbolized in that first of the plagues that we read was inflicted upon the Egyptians. For then it reports that the fresh waters were turned to blood, whether the rivers of Egypt or the rain waters, as some translations have it, saying, “And their rain waters [were turned] to blood.” … However, the present passage raises a question, because here it says that the second bowl was poured into the sea, that is, into waters that are bitter and salty. And [the waters] became blood, it says, and every living thing in the sea died. It seems to me that this passage signifies those among the Jews who did not interpret the law spiritually but understood it in a fleshly manner, and therefore they could not discern Christ in it. As the apostle says, “Had they recognized [him], they would not have crucified the Lord of glory.” But in addition to this, they are led by the burden of their deserts to such an extent, as though struck by the second wound of an even worse plague, that they desire the image of the beast and, possessing the mark of its name, think that they ought worship the beast rather than Christ. And so, perhaps in this passage what is described in the exodus to have happened in the first plague is placed in the second bowl, in that from the sterile waters [of the sea] they also move to the filth of blood, through which it says that every living thing in the sea, that is, [every soul] in this world, has been killed, referring to the part from the whole, as in this passage, “There is no one who does good, no, not one.” To be sure, those are characterized by a manifest sterility of whom it is said, “I looked for it to yield grapes, but it yielded thorns.” And these are those whose tongues became so enfeebled that they said to their own condemnation, “his blood be on us and on our children.”

Revelation 16:4

And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

[This bowl] contains all of the other nations who have been so overcome by natural error and enmeshed in impure lusts that they even think of divine things in a carnal manner. And so, by these waters one may understand the teachings of the Gentile nations. Therefore, it says, “They became blood,” just as it says in Genesis, “My spirit shall not abide in these people, for they are flesh,” and also in the book of Wisdom, “stirred up by filthy blood for rebuke.” In addition, the apostle says, “To set the mind on the flesh is death” and “the wisdom of the flesh is hostile to God.”