[1,0] Beda Venerabilis – Explanatio Apocalypsis. Book I.

[1,1] Chapter 1 : ST.JOHN TO THE SEVEN CHURCHES.
1 The revelation of Jesus Christ. The progress with which the Church that had been founded by the Apostles was to be extended, or the end with which it was to be perfected, had need to be revealed, in order to strengthen the preachers of the faith against the opposition of the world. And John, in his own manner, refers the glory of the Son to the Father, and testifies that Jesus Christ has received from God.
shortly. That is, which are to happen to the Church in the present time.
signified. He wrapped up this revelation in mystical words, that it might not be manifested to all, and become lightly esteemed.
angel. For an angel appeared to John in the form of Christ, as will be seen more clearly in that which follows.
John. That through John He might lay open to all His servants the things which he, by the privilege of a peculiar chastity, obtained above all others to behold.
2 testimony. That thou mayest not doubt of the person of John, he is the same who gave testimony to the eternal Word of God incarnate, according as he saw, saying, "Whose glory we saw, the glory as of the only-begotten of the Father."
3 Blessed. Teachers and hearers are therefore blessed, because they who keep the Word of God find that a short time of labour is followed by everlasting joys. 
4 seven. By these seven churches he writes to every church, for universality is wont to be denoted by the number seven, in that all the time of this age is evolved from seven days.
Grace. Grace he desires for us, and peace from God, the eternal Father, and from the sevenfold Spirit, and from Jesus Christ, Who gave testimony to the Father in His Incarnation. He names the Son in the third place, as he was to speak further of Him. He names Him also the last in order, as He is the first and the last; for He had already named Him in the Father by saying, "Who was to come."
5 the first-begotten. This is the same that the Apostle says, "We have seen Jesus Christ for the suffering of death crowned with glory and honour." And in another place, in setting forth the reproach of the cross, he added, "Wherefore also God highly exalted Him, and gave Him the Name which is above every name."
6 priests. Because the King of kings and heavenly Priest united us unto His own body by offering Himself for us, there is not one of the saints who has not spiritually the office of priesthood, in that he is a member of the eternal Priest. 
7 cometh. He Who was concealed, when at the first He came to be judged, will be manifested at the time when He shall come to judge. He mentions this, that the Church which is now oppressed by enemies, but is then to reign with Christ, may be strengthened for the endurance of sufferings.
pierced. When they see Him as a Judge with power, in the same form in which they pierced Him as the least of all, they will mourn for themselves with a repentance that is too late.
Amen. By interposing an Amen, he confirms that without doubt that will happen, which, by the revelation of God, he knows most surely is to come to pass. 
8 and. He is the beginning Whom no one precedes, the end Whom no one succeeds in His kingdom.
Who is. He had said this same thing of the Father, for God the Father came, as He also is to come, in the Son.
9 I John. He indicates the person, the place, and the reason of the vision; and he also testifies that he saw this in the spirit, lest he should be supposed to have been deluded by fleshly apparition.
Patmos. It is a well-known story that John was banished to this island by the Emperor Domitian  for the Gospel's sake, and it was fitly given him to penetrate the secrets of heaven, at a time when it was denied him to go beyond a certain spot on earth.
10 the Lord's day. He indicates also a fit time for a spiritual vision, for Scripture is wont to express the reason of things in terms, as, frequently, of the place, or the body, or the air, and in like manner, the time. The Angels, namely, visit Abraham at noon, Sodom in the evening ; Adam after midday  was afraid at the voice of the Lord, walking up and down; and Solomon received at night  the wisdom which it was not to be his to retain.
heard. He is first admonished by a voice, that he may direct his attention to the vision.
11 seven churches. The Church of Christ was not at the time in these places alone, but all fulness is comprised in the number seven. Asia, which is interpreted elevation, denotes the proud exaltation of the world in which the Church is sojourning, and, as is the method of the divine mystery, the genus is contained in the species. For the Apostle Paul also writes to seven churches, but not to the same as St. John. And although these seven churches are a sevenfold figure of the whole Church, still the things which he blames, or praises, came to pass in them one by one. 
12 turned. Here the figure of the Church is beautifully represented, as holding forth the light of divine love in the brightness of a chaste breast, according to that which the Lord saith, "Let your loins be girt, and your lamps burning." And he denotes its perfection within and without by the two parts of the number seven; and the individual members of it, consisting of the four qualities of the body, "love the Lord their God with all their heart, with all their soul, and with all their strength."
THE VISION OF THE SON OF MAN.
13 Son of Man. He means that he is like the Son of man when He had overcome death, and had ascended into heaven. For "Although we knew Christ after the flesh, yet henceforth know we Him no more ." And it is well said, "in the midst," for "All", he says, "who are round about Him shall offer gifts."
garment. "Proderis," which is called in Latin, "tunica talaris," and is a sacerdotal vestment, shews the priesthood of Christ, by which He offered Himself for us, as a victim to the Father, upon the altar of the cross.
girdle. By the "paps" he here means the two Testaments, with which He feeds the body of the saints in communion with Himself. For the golden girdle is the choir of saints, which cleaves to the Lord in harmonious love, and embraces the Testaments, "keeping," as the Apostle says , "the unity of the Spirit in the bond of peace." 
14 white. The antiquity and eternity of majesty are represented by whiteness on the head, to which all the chief ones adhere, as hairs, who, because of the sheep which are to be on the right hand are white, like wool, and because of the innumerable multitude of the white-robed and the elect, who come forth from heaven, are glistering like snow.
eyes. The eyes of the Lord are preachers, who, with spiritual fire, bring light to the faithful, and to the unbelieving a consuming flame.
15 feet. By the "fiery feet" he means the Church of the last time, which is to be searched and proved by severe afflictions. For orichalcum is brass, which by much fire and various ingredients, is brought to the colour of gold. Another translation, which renders it, "like orichalcum of Lebanon," signifies that in Judaea, of which Lebanon is a mountain, the Church will be persecuted, and especially at the last. The temple also frequently received the name of Lebanon, as there is said to it, "Open, O Lebanon, thy gates, and let the fire devour thy cedars."
voice. The voice of confession, and preaching, and praise does not resound in Judaea alone, but among many peoples.
16 right hand. In the right hand of Christ is the spiritual Church. "On Thy right hand," he says, "stood the queen in a vesture of gold." And as it stands on His right hand, He saith, "Come, ye blessed of My Father, receive the kingdom."
mouth. He, the Judge of all things visible and invisible, "after He has killed, has power to cast into hell fire."
countenance. Such as the Lord appeared on the Mount, will He appear after the judgement to all the saints, for at the judgement the ungodly will behold Him Whom they pierced. But all this appearance of the Son of Man belongs also to the Church, for He Himself was made the Christ in the same nature with it, and He gives to it a sacerdotal dignity and a judicial power, and to "shine as the sun in the kingdom of His Father ."
17 I fell. As a man, he trembles at the spiritual vision, but his human fear is banished by the clemency of the Lord.
the first. He is the first, because "by Him were all things made ;" the last, because in Him are all things restored.
18 keys. Not only, He saith, have I conquered death by resurrection, but I have dominion also over death itself. And this He also bestowed upon the Church by breathing upon it the Holy Spirit, saying, "Whose sins ye remit, they are remitted unto them," and the rest.
19 Write. Reveal to all the things which thou alone hast seen, that is, the various labours of the Church, and that the evil are to be mingled in it with the good unto the end of the world.
20 stars. That is, the rulers of the Church. For the priest, as Malachi says, is "the angel of the Lord of hosts."

[1,2] Chapter 2 : THE CHURCH OF EPHESUS.
1 Ephesus. Part of this Church he blames, and part he praises, according to the character of the name. For Ephesus is said to be interpreted, "a great fall," as well as "my will in it."
stars. That is, Who has you in His right hand, and seeks you by His power.
walketh. Who goes about in the midst of you, and searches the hearts and the reins of all.
 2 I know. I see, that is, that thou art diligent in the practice of good works, and bearest calmly the insufferable injuries of the wicked, for thou hast diligently examined the words and works of the false Apostles, and hast not been willing to give way to them in anything.
4 love. In the person of some, thou hast forsaken the love which began at first, and if they do not regain it, I will deprive them of the promised reward of light. But in others, thou hatest the examples of evil men, idolatry, that is, and fornication, for these are the deeds of the Nicolaitans, as is shewn in what follows.
7 ear. He indicates that he writes for all the churches the things which he addresses to them individually; for it was not the Church of the Ephesians alone, which, if it did not repent, was to be removed from its place; nor was Satan's seat at Pergamos alone, and not rather in every place. In like manner also, the other things of the several churches are common to every church.
overcometh. The "tree of life" is Christ, by the vision of Whom in the celestial paradise, and in the present body of the Church, holy souls are refreshed.
THE CHURCH OF SMYRNA.
8 Smyrna. He speaks to this church of enduring persecution, and its name also agrees with this. For Smyrna is interpreted "myrrh", which denotes the mortification of the flesh.
the first. He who both created all things, and renewed all things by His death. This is a suitable preface when he is going to enjoin patience.
9 tribulation. Yea, "Blessed are the poor in spirit, for theirs is the kingdom of heaven ." Fortunatus  has beautifully expressed this in a short verse, saying:
"In narrow realm the poor man reigns possessing God."
Jews. "They  profess that they know God, but in works they deny Him." For Jew is a name of religion. And so also the Apostle says, "who is a Jew inwardly, and circumcision is of the heart," "not in the letter."
10 devil. These words apply to the Universal Church, against which the devil is always exercising an enmity from which there is no escape.
ten days. He means the whole of the time during which the commandments of the decalogue are necessary. For as long as thou shalt follow the light of the divine word, thou must needs suffer imprisonment from the enemy who opposes thee. Some understand that the ten persecutions of the heathen, from the Emperor Nero to Domitian, are signified.
death. He shews how far the ten days reach, in that he counsels them to keep the faith unto death.
11 second death. He who shall have remained faithful unto the death of the flesh, will not fear the death of the soul.
THE CHURCH OF PERGAMOS.
12 Pergamos. Pergamos is interpreted, "dividing their horns," for by his judgement he made a distinction between the virtues of the faithful and the perfidy of the Nicolaitans, that "the horns of the sinners might be broken, and the horns of the righteous  one exalted."
sword. He has fitly mentioned first His judicial power, for He was to assign rewards to the victors, and punishment to the transgressors.
13 seat. I approve indeed of thy patience, because although thou dwellest among the reprobate, thou dost not honour Me in name alone, as called Christian, but with perfect faith, even in the time of a persecution unto death. But I do not approve of this, that I see seducing teachers even in thee.
Antipas. Some understand a martyr  who suffered at Pergamos, others the Lord Christ, who even now is put to death by the unbelieving, so far as in them lies.
14 eat. These are the two principal things in which all the carnal exercise themselves, "whose  god is their belly, and their glory in their shame." But besides this, every evil work is idolatry and spiritual fornication.
15 Nicolaitans. The Nicolaitans are named from Nicolas the deacon, of whom Clement relates  that, when he was reproved for his jealousy of a most beautiful wife, he answered that whoever would might take her to wife, and says that, on account of this, unbelievers taught that the Apostles allowed to all a promiscuous and common intercourse with women. And the Nicolaitans are reported to have put forth some fabulous and almost heathen statements concerning the beginning of the world, and not to have kept their meats separate from things offered to idols.
17 manna. He who shall have despised the allurements of the flesh in spite of the advice of hypocrites, will of right be satisfied with the sweetness of the invisible bread which comes down from heaven.
stone. That is, a body which is now made white by baptism, and is then refulgent with the glory of incorruption.
name. That we should be named, and should be, sons of God.
knoweth. Because "he who says  that he knows God, and does not keep His commandments, is a liar," for the hypocrite tastes not how sweet the Lord is.
THE CHURCH OF THYATIRA.
18 Thyatira. Thyatira is translated, "for a sacrifice;" and the saints "present their bodies  a living sacrifice."
eyes. He explains farther on what eyes of flame are, saying, "I am He Who searcheth the reins and the hearts, and I will give to every one of you according to your works."
feet. This also he explains to be, that "the last works of this church are more than the first."
20 Jezebel. In thy work indeed, and thy faith, thou art to be praise. But in this thou art to be blamed, that thou dost not confute with proper energy the synagogue of false Apostles, which pretends to be Christian. The name Jezebel, which implies "an issue of blood," belongs to heretics; and in particular, she is conjectured to be a woman in the aforenamed church, who teaches the evil deeds which have been mentioned, who was to be a figure of the Jezebel throughout the world, whom also he manifestly threatens with vengeance.
seduce. Under the name of Christ forsooth, she taught spiritual fornication and idolatry, for how could she openly teach the worship of idols, when she said that she was a prophetess in the Church.
22 bed. It is brought to pass by the just judgement of God, that she should lie in a bed of eternal punishment, who made the wretched lie down in a bed of lust.
23 children. He here names the posterity and works of the woman, "children," and he threatens them not with the momentary death of the body, but the eternal death of the soul.
hearts. Under the reins he signifies delights, under the heart thoughts. 
works. Our works and words, no doubt, may be known to men. But with what intention they are accomplished, and whereunto we desire to attain by their means, He alone knows Who perceives what each one thinks, and in what he takes delight. And with that consistency in punishing fornication and idolatry, which are open faults, can He be said to be a discerner of secret things, unless these names may be applied even to the least offences? "Thou wilt destroy," he says, "all those who commit fornication from Thee." And the same Apostle John, who heard this, when he reasoned of false brethren, ended by saying, "Little children, keep yourselves from idols."
24 you. As he commends repentance to the ungodly, and threatens them with punishment, so he exhorts the godly to patience by holding forth eternal rewards.
known. So, again, they who work iniquity know not God, although they preach Him. In this way also, God Who knoweth all men, knoweth not those who work iniquity.
send. I will not suffer you to be tempted  above that which ye are able to endure; otherwise: "Beware," He says, "of false prophets," for I send unto you no new doctrine; but keep that which ye have received unto the end.
25 overcometh. The Church has this power in Christ, as the body in the Lord: for "in Him," according to the Apostle, "God has given unto us all things."
27 iron. With inflexible justice He rule the meek, that they may the more bring forth fruit, but overthrows the contumacious, that they may either perish for ever, or that earthly desires may be destroyed in them, and the impure things of the old man, whatever has been contracted and wrought in them from the sinful clay.
28 star. Christ is "the morning star," Who promises and reveals to the saints the eternal light of life, when the night of the world is past.

[1,3] Chapter 3 : THE CHURCH OF SARDIS.
1 Sardis. He reproves this angel, that is, the bishop, as not sufficiently diligent in correcting the bad. He commends him, however, as having some who walk in white, and the name Sardis agrees with these, as that of a precious stone.
name. To thyself, indeed, thou seemest to be alive. But if thou art not watchful in the correction of the wicked, thou wilt henceforth be numbered among the dead.
2 works. If a ruler has not striven to incite others as well, although he may appear guiltless before men, his works are not perfect before God.
3 thief. Here also, as in the parable of the Gospel, he warns us to be watchful by the example of taking precaution against a thief.
4 few. He said not a "few," but a "few names." For "He calleth His own sheep by name," Who knew Moses  by name, and Who writes the names of His saints  in heaven.
5 overcometh. He invites all men to imitate those who have kept the silken robe of baptism undefiled.
THE CHURCH OF PHILADELPHIA.
7 Philadelphia. Philadelphia is interpreted "brotherly love," and to it is the door of the kingdom opened, and the promise made of being beloved by the Lord.
key. That is, royal power, either because He was born of the family of David, or because the prophecy of David was made manifest by the dispensation of Christ.
openeth. The secrets of the divine law are opened to the faithful, and shut to the unbelieving, by the power of Christ alone.
8 door. By no man's power is the gate of heavenly knowledge, which Christ opened to His Church, ever shut against it.
strength. He shews the reason on account of which the Church obtains theses gifts, namely, that it does not trust in its own powers, but in the grace of Christ, the King. And it is the praise of God the protector, and of the devotion of the Church, that the gate of victory is opened to a little faith, and that a little power is strengthened by faith.
9 synagogue. He promises this to all the Church of that time, for it was not at Philadelphia alone that there were believers from the synagogue of the Jews, as we find in the Acts of the Apostles.
10 kept. Because thou hast kept My example in suffering adversity, I also will keep thee from the impending afflictions, not, indeed, that thou mayest not be tempted, but that thou mayest not be overcome by adversity. And although the Church is always tried by adversity, yet, in this place, the hour of temptation, and the humiliation of the Jews in the time of antichrist, may be signified; that, as frequently happens in the course of this book at the sixth in order, so here also at the sixth angel, the last persecution may be designated. But as to this, it is well believed that the wicked Jews  will be deceived as well as deceive, but that others will understand the law spiritually through the instruction of the great prophet Elijah, and will be incorporated among the members of the Church, and bravely overcome the enemy. 
11 hold fast. Do not grow weary in endurance, for I will help thee quickly, lest perhaps another, through thy failure, receive the reward which was decreed for thee. So it is impossible that the number of the saints which is fixed with God should be diminished by the faithlessness of the increasing tares. For if the lost crown is delivered to another, the place of him who has lost it is not vacant.
12 temple. He who has overcome adverse things for My sake shall be glorious in the temple of the Church, and shall no more fear any loss which adversity can bring. The pillars, that is, holy men, at one time strengthen the Church by their support, at another adorn it by their elevation, like the two pillars  at the door of Solomon's temple.
Name. That is, because we are called "the sons of God" by adoption .
city. He shall be joined to the unity of the Church, which, by heavenly grace, is born again to a new life.
new name. This is the Christian name, not that it is new to the Son of God, Who had this glory before the world was made, but new to the Son of Man, Who died and rose again, and sitteth on the right hand of God.
THE CHURCH OF LAODICEA.
14 Laodicea. Laodicea means "the lovely tribe of the Lord," or, "they were in vomiting." For there were there both those to whom He said, "I will spew thee out of My mouth," and those also to whom He said this, "Whom I love, I rebuke and chasten." But, according to the Greek, it is interpreted, "a just people."
Amen. Amen is interpreted, "truly," or "faithfully." Christ, therefore, Who in the essence of His divinity is truth, declared that, by the mystery of His Incarnation, He was made "the beginning of the creation of God," that He may train the Church by these things for the endurance of sufferings
16 lukewarm. Thou art neither fervent in faith, nor entirely unbelieving. But, if thou wert still unbelieving, there would yet remain to thee the hope of conversion, whereas now, in that thou doest not the will of the Lord which thou knowest, thou shalt be cast forth from the bosom of My Church.
17 rich. Thou art content with faith alone, and it is in vain that thou layest claim to the treasures of righteousness. But if thou desirest to be truly rich, forsake all things, and buy the fervour of love, proved in the flame of afflictions, and anoint the eyes of they mind, not with the antimony of deceitful boasting, but with the eye-salve of divine knowledge. To anoint the eyes with eye-salve is to gain an understanding of holy Scripture by the performance of a good work.
19 chasten. Do not shrink from suffering adversity, seeing that this is an especial proof that thou art loved by the Lord. 
repent. He shews that there had been there such as were emulated and followed.
20 knock. I knock, indeed, at the door of thy heart with the right hand of exhortation, and if thou receive it willingly, thou shalt be deemed worthy of My dwelling with thee, and being fellow-heir with thee.
21 sit. By "sitting with Him" He means, being a partner in power and judgement. "Who has made us sit together," he says, "in heavenly places in Christ."
overcame. The Lord, as a Conqueror, sat down with the Father on the throne, in that, after the conflict of His passion, after the victory of His resurrection, He manifested Himself more clearly to all, as coequal with the Father in power. Observe, that in all the churches the Lord first declares His own power, then recounts the works of the Church as worthy either of praise or blame, but always with admonition intermixed, and that in the last place He assigns to either part the reward which is due, and which may be understood both of the present and the future. But when He subjoins, "Who hath ears, let him hear;" we are without doubt to understand the ears of the heart for obedience to the commands.

[1,4] Chapter 4 : THE VISION OF THE THRONE.
1 door. After describing the works of the Church and its future condition, he recapitulates from the birth of Christ, with an intention to repeat the same things in a different manner, for in this book he repeats under various figures the whole period of the Church's history. "Behold," he says, "a door opened in heaven." He fitly sees a door in heaven, as he is about to ascend, for that it is promised that the heavenly mysteries are to be opened to him, or, because Christ is the door. He who believes that He was born, and suffered, mounts up to heaven, that is, the light of the Church, and so is made spiritual, and beholds the things which shall be, as he says.
voice. That is, it was like the former voice which had said, "What thou seest, write in a book."
2 a throne. The Lord dwells within the Church, which is fixed in a heavenly abode. Pope Gregory  interprets the throne of God in the vision of Micaiah  of the angelic powers, "over whose minds presiding on high, He disposeth all things below." 
3 jasper. The colour of the jasper signifies  water, of the sard fire, and we know that judgement is represented by these two. For "as it was," He says, "in the days of Noah, so shall also the coming of the Son of Man be ."
rainbow. The rainbow, which is caused by the rays of the sun shining upon the clouds, and which was first produced after the deluge for a sign of propitiation, denotes that the Church is protected by the intercession of the saints whom the Lord enlightens, and these are well compared with an emerald, a stone of a deep green. For as they wait with a more perfect faith for an inheritance that fadeth not away, so do they by their prayer more powerfully protect the rest. 
4 seats. The same Church which because of its fellowship in faith he had seen on one throne, he beholds, as sprung by a twofold testament from patriarchs and Apostles, on twenty-four seats, and it is seated because of its judicial dignity in Christ. So all the members will sit and judge, but in one and by one Head. For how will saints be able to sit in the judgement, while they are standing at the right hand of the Judge? The twenty-four elders may also be understood of those who, by their loud preaching of the gospel, complete the perfection of work, which is represented in the number six; for four times six make twenty-four.
crowns. That is, clothed with good works, seeking with an unfailing recollection of the mind the joys which are above. For frequently, under the name of the head, the mind is wont to be understood.
5 proceed. This is the same that Mark says, "But they went forth preaching everywhere, the Lord working with them, and confirming the word by signs following."
lamps. He means the one sevenfold Spirit, for "there is one Spirit," and to be sevenfold implies perfection and fulness. But when the Holy Spirit has been mentioned, there fitly follows the water of baptism. For in it the same Spirit is believed to be received.
6 glass. Because of our faith in the true baptism, this is compared to glass, in which nothing else appears on the outside than that which it has within. The grace of baptism is also represented by crystal, which is formed from water, congealed into a precious stone. 
eyes. All the parts of the throne of God, that is, of the Church, are filled by the light of the gospel, with the knowledge of the past and of the future. 
THE LIVING CREATURES.
7 living creature. The living creatures are interpreted in various ways. But the blessed Augustine, to follow the order in this book, says, that Matthew is intended in the lion, in that he describes the ancestral line of regal dignity in Christ, Who also has conquered as the lion of the tribe of Judah, for "Judah is a lion's whelp ;" and in his gospel, as a king, he is feared by a king, is worshipped by the Magi, in which also the king takes account of his servants, the king makes a marriage-feast for his son, and at the last the king separates the sheep from the goats; - that Luke is intended in the calf, which was the great victim under the Law, for that not only does his gospel at the commencement begin about the temple and the sacrifices, but it thus concludes, "and they were continually in the Temple praising and blessing God." But the face of a man, he says, signifies Mark, who says nothing of the regal, or of the sacerdotal power of the Lord, and only relates simply the actions of the man Christ; and the eagle is John, for with keen sight he beholds the nativity of the Word, as the risen Sun. The living creatures, again, at one time denote the Evangelists, at another the whole Church; for its fortitude is represented in the lion, its sacrificial offering in the calf, its humility in the man, and its sublimity in the flying eagle.
8 wings. They raise the Church on high by the perfection of their doctrine. For the number six is called perfect, because it is the first which is made complete by its several parts, in that one which is the sixth part of six, and two which are the third, and three which are the half, make up the number six. Otherwise: the six wings of the four living creatures, which are twenty-four in number, intimate as many books of the Old Testament, by which the authority of the Evangelists is supported, and their truth proved.
eyes. The holy Church observes itself with vigilance, both before God and before men. The Psalmist had beheld its eyes within, when he says, "All the glory of that daughter of kings is within;" and its eyes without, when he adds immediately, "clothed around with golden fringes in variety." Otherwise: whether thou shalt attend to the letter, or seek for an allegory, in the Gospel thou wilt always find light. Another translation  has: "Full of eyes before and behind;" because the light of the Gospel both illumines the dark sayings of the Law, and pours upon it the brightness of a new grace. 
rest. The holy living creatures for all the time of the age proclaim the sole dominion of the Godhead, the omnipotence and eternity of the Holy Trinity. For there abides in the heavenly places the continual praise of the intelligent creation.
10 fall. When the living creatures utter the sound of praise, that is, when the Evangelists preach the dispensation of Christ, the whole Church, which is composed of rulers and people, for so much is signified by the number twelve being doubled, falls at once upon its face, and adores Him "Who liveth for ever and ever."
11 cast. They assign, that is, to God  whatever power, whatever dignity the have, for that He created all things out of nothing.

[1,5] Chapter 5 : THE ROLL WITH SEVEN SEALS.
1 book. This vision represents the mysteries of holy Scripture, as laid open to us through the Incarnation of the Lord. And its concordant unity contains, so to say, the Old Testament without, and the New within.
seals. That is, it was either covered by all the fulness of the hidden mysteries, or written as a roll by the direction of the sevenfold Spirit.
2 angel. He indicates the promulgation of the Law. For "many " prophets and wise men "desired to see the things which the Apostles saw;" and, "of this salvation," as Peter says, "the prophets inquired diligently, and searched." This is the book which is closed both to the learned and unlearned in Isaiah, but of which even there the opening is thus announced, "In that day the deaf shall hear the words of the book ." And of this Ezekiel also says, "And I saw, and behold a hand was sent unto me, in which was the roll of a book, and He opened it before me, and it was written within and without;" when he also added that which John concealed, namely, that which was written in the book, saying, "And there was written therein lamentations, and a dirge, and woe." For the whole course of the Old and New Testament forewarns, that sins are to be repented of, the kingdom of heaven to be sought, and the wailings of hell to be escaped.
3 able. Neither an angel, nor any one of the just, although delivered from the bond of the flesh, was able to reveal, nor to search into the mysteries of the divine law, nor to look into the book, that is to contemplate the brightness of the grace of the New Testament, even as the children of Israel could not look upon the face of the lawgiver of the Old Testament, which contains the New.
4 wept. He was grieved, as recognising the common misery of the human race.
5 Weep not. He is forbidden to weep, because even then had been fulfilled in the Passion of Christ the mystery which long lay hidden, when, as He yielded up His spirit, the veil of the temple was rent. For to Him it is said, "Judah is a lion's whelp: to the prey, my son, thou art gone up: resting, thou couchedst as a lion, and as a lioness; who shall raise him up?" He proceeds to describe how, and when, the Lion of the tribe of Judah prevailed.
6 a Lamb. The same Lord, Who is a Lamb in dying innocently, became also a Lion in boldly conquering death. Tichonius says that the Lamb is the Church, which has received all power in Christ.
seven. The sevenfold Spirit in Christ is compared with horns, because of the excellency of power; and with eyes, because of the illumination of grace.
7 took. The Son of Man is said to have taken the book from the right hand of God, namely, the economy of the Incarnation, appointed by the Father and by Himself, in that He is God; because both dwell with the Holy Spirit upon the throne. For Christ, Who in His humanity is a Lamb, is also in His deity the right hand of the Father.
8 opened. For that the Lord, by His Passion, proved that the announcements of both Testaments were fulfilled in Himself, the Church gives thanks, and offers herself to suffering, that, as the Apostle says, "She may fill up that which is wanting of the sufferings of Christ in her flesh." For by "harps," in which strings are stretched on wood, are represented bodies prepared to die, and by "bowls " hearts expanded in breadth of love.
9 sang. They laud the sacraments of the New Testament, which are complete in Christ, while they extol with praise that same dispensation of it which they confess to belong to Christ alone. 
redeemed. Here is further declared, that the living creatures and the elders are the Church, which is redeemed by the blood of Christ, and gathered out of the nations. For he shews in what heaven they are by saying, "And they shall reign upon the earth."
11 voice. Countless thousands of the peoples flow together unto the Church, and praise God.
13 in heaven. If the just are called "the sons of God," why not also the angels? But again, the heavenly host may also unite in singing that song, by rejoicing with us upon our redemption, as the holy Pope Gregory  also has expounded it, saying, "For the voice of angels in praise of the Creator is the very admiration itself of inmost contemplation."
14 Amen. When the people within the Church make the praise of the Lord resound, the teachers confirm the same, and for example's sake, together with them adore the Lord.

[1,6] Chapter 6 : THE OPENING OF THE SEALS.
1 opened. Seeing that the seals are first loosed, and the book is then opened, he has purposely changed the accustomed order. For in that He suffered and rose again, the Lord taught the Church that He was the end of the law; and in that He ascended into heaven, by the mission of the Holy Spirit, He strengthened the Church with the gift of a more hidden mystery. So He then opened the book, and now He looses the seals of it. In the first seal, accordingly, he beholds the glory of the primitive Church, in the following three the threefold war against it, in the fifth the glory of those who triumph in this war, in the sixth the things which are to come in the time of Antichrist, and that with a brief recapitulation of former events, in the seventh the beginning of eternal rest.
Come. We also are admonished by the loud voice of the Gospel to behold the glory of the Lord.
white. The Lord presides over the Church, which is made whiter than snow by grace, and He bears the arms of spiritual teaching against the ungodly; and in the persons of His own He receives, as conqueror, a crown; as it is said of Him, "He received gifts in men." In their persons also, although Lord of heaven, He was persecuted by Saul. 
3 second. He is wisely bidden to observe the opposing horsemen, that, as he derives joy from the prosperity of the Church, so he may acquire caution also from its adversity, by foreknowledge of it.
4 red. Against the Church victorious and conquering there went out a red horse, that is, a malignant people, bloody from its rider, the devil. Yet we have read in Zechariah  of the red horse of the Lord. But the former one is red with his own blood, this with the blood of others.
earth. That is, its own peace. But the Church has received an eternal peace, which has been left  to it by Christ.
sword. That is, either against those whom he makes betrayers of the faith, or whom he makes martyrs. And concerning this it is said to the blessed Job, "He who made him has made His sword to approach;" that is, either that he may not try the saints, as much as the ungodly one wills, or, that the vengeance of his own rage may return upon himself.
5 black. The black horse is the band of false brethren who have the balance of a right profession, but hurt their fellows through works of darkness. For when it is said in the midst of the living creatures, "hurt not," it is shewn that one is there who hurts. Of the running forward of this horse, the Apostle says, "Without were fightings, within were fears."
6 hurt. Beware, he says, lest, by your most evil example, ye offend your brother for whom Christ died, and who bears the seal of the sacred blood, and of the chrism. For whether they are perfect in merits, or are even the least, yet whosoever in the Church are imbued with the faith of the Holy Trinity, are redeemed by the same perfect price of the Lord's blood. And not without reason is the perfection of faith, or work, expressed by a measure of two pounds, and not by a single pound. For both alike have their root in a twofold love.
8 pale. Heretics who assume the garb of Catholics, are worthy to have death abide in their midst, and they draw after them the army of the lost. For the devil and his servants are, by a metonymy, called death and hell. It may also be taken simply, that there eternal punishment follows those who here are spiritually dead.
four (the fourth part). Behold the madness of Arius, which arose from Alexandria, and reached as far as the Gallic ocean, and pursued the godly, not only with a famine of the word of God, but also as wild beasts, with a material sword. Another version has translated it, "the fourth part," because the three evil horses, confident in their rider, the devil, attack the fourth, the horsemen of the Church.
9 fifth. Because he had said that the Church was afflicted in manifold ways in the present time, he speaks also of the glory of souls after the punishment of the body. "I saw them," he says, "under the altar," that is, in the secret place of eternal praise. For the altar, which is of gold, and is placed within, and near the ark of the Lord's body, does not, as the altar which is without, present flesh and blood to the Lord, but only the incense of praise; and they who now "offer their bodies a living sacrifice," when the bonds of the flesh are broken, thus offer to Him the sacrifice of praise. It may also be by transposition that he did not see them under the altar, but those who had been slain under the altar, namely, under the testimony to the name of Christ, as it is said also of the Maccabees, "They fell under the covenant of God."
10 voice. The great cry of the souls is their great desire for those things which they know that the Lord wills to do. For it is not right to suppose, that they wish for anything against the good pleasure of God, when their desires are dependent upon His will.
How long? They ask not this in hatred of their enemies, for whom they made supplication in this age. But in a love of justice, in which, as they who are placed near the Judge Himself, they agree with Him, they pray for the coming of the day of judgement, in which the reign of sin may be destroyed, and the resurrection of their lifeless bodies may come. For we also, in the present time, when we are commanded to pray for our enemies, say nevertheless, when we pray to the Lord, "Thy kingdom come."
11 robes. The souls of the saints which rejoice in their blessed immortality, have now each one robe. But when their bodies arise, as Isaiah says, "they will possess double in their own land."
rest. The desire of resurrection is not denied, but deferred, that the brethren may be gathered in and multiplied. For the joy of souls itself may also be represented by white robes, when they learn by the revelation of the Lord, that the ungodly are to be condemned at the last, and that even unto the end of the age many are to be joined to their number by martyrdom. Therefore, imbued with internal charity, and content with this consolation, they have been willing rather that their own joys should be deferred for the completion of the number of the faithful.
12 sixth. By the opening of the sixth seal the last persecution is announced, and that the world is shaken with darkness and fear, as when the Lord was crucified on the sixth day of the week.
sun. This is, as if the power of Christ were hidden, or His doctrine temporarily obscured, or covered by a veil, when the servants of Antichrist are brought to attack the servants of Christ.
moon. The Church, more than is wont, will shed her blood for Christ. And he said "the whole," because the last earthquake will be in the whole world. But before that, as it is written, "there will be earthquakes through divers places."
13 stars. They who shine as heavenly ones in the Church, and that in appearance alone, when they are driven by the wind of the last persecution, will be proved to have been of earth. And their works are fitly compared to green figs, that is to the untimely, and useless, and falling fruit of the fig-tree.
14 heaven. As a scroll rolled up contains indeed mysteries within, so will it be with the Church. At that time, known only to her own, she will prudently avoid persecution in retirement, that by such concealment she may remain unperceived by those without.
mountain. He speaks of the members of the Church, as differing according to the character of their offices or powers, and foretells, that no one will be without his share in this whirlwind. But the movement caused by it will be dissimilar, for in the good it will be one of precaution by flight, but in the bad, of giving way by compliance.
15 kings. The "kings" we take to be those who are powerful. For he will have persons of every degree and condition to be understood. Besides, who will then be kings except the persecutor alone?
hid. While all the weak at that time seek to be strengthened by the examples of the highest in the Church, and to be fortified by their counsels, protected by their advice, and sheltered by their prayers, they entreat the very mountains to fall upon them with a feeling of compassion. For "the high mountains are a refuge for the hinds, and the rocks for the hedgehogs ."
16 hide. That is, in order that He may not find us reprobates when He comes, but steadfast in the faith, with our sins covered by the intercession of the saints, and the mercy of God.
17 stand. He surely will be able to stand in that day who has now taken care to be watchful, to stand in the faith, to act manfully. But if thou refer this earthquake literally to the day of judgement itself, it is no marvel if the kings and princes of the earth are then afraid, and seek the refuge of the holy hills. For so, in the rich man clothed in purple and the poor Lazarus, we read  that it has already taken place. 

[1,7] Chapter 7 : THE NUMBER OF THE SEALED.
1 four angels. That is, four principal kingdoms, namely, of the Assyrians, and Persians, and Greeks, and Romans. And as in the former seals, after the manifold conflicts of the Church, he saw the joys of triumphant souls, so now, also, he is to prove by examples the victory over the preceding kingdoms of the world, who have now submitted to the Church of Christ, which is to follow the reign of Antichrist. For greater matters must of necessity be confirmed by greater proofs.
winds. These, in a manner, stifled all things by their might, and suffered no one to breathe of his own free-will. In "the earth" is signified the variety of provinces, in "the sea" of islands, in "the trees" the different quality and condition of men. Otherwise: by the four angels are to be understood four winds, according to the prophecy of Daniel who says, "Behold the four winds of heaven strove upon the great sea, and four beasts came up from the sea."
2 east. The Lord incarnate, Who is the Angel of the great counsel, that is, the Messenger of His Father's will, has visited us, "the day-spring from on high," bearing the ensign of the cross, with which to seal His own in their foreheads.
voice. The "loud voice of the Lord" is the cry which is lifted up on high, "Repent ye, for the kingdom of heaven is at hand."
3 Hurt not. From the time that the Lord suffered, not only was the dominion of the enemy who opposed Him destroyed, but that of worldly power too, as we both see with our eyes, and read of in the image which the stone from the mountain "broke in pieces ."
foreheads. For to this end was the empire of the nations broken up, that the face of the saints might be freely marked with the seal of faith, which these had resisted. For, again, the figure of the cross itself represents the kingdom of the Lord extending everywhere, as the old saying proves: 
"Behold the world four-square, in parts distinct,
To shew the realm of faith possessing all."
And not in vain was the sacred Name of the Lord, of four letters, written on the forehead of the High Priest, inasmuch as this is the sign on the forehead of the faithful, of which it is also sung in the Psalm  "for the winefats," "O Lord, our Lord, how wonderful is Thy Name in all the earth?" and the rest, until he says, "That thou mayest destroy the enemy and the defender ."
4 number. By this definite number is signified the innumerable multitude of the whole Church, which is descended from the patriarchs either by the lineage of nature, or the imitation of faith. For, he says, "if ye be Christ's, then are ye Abraham's seed." And it tends to additional completeness, that the twelve also should be multiplied by twelve, and brought to a sum of thousands, which is the cube of the number ten, by which is represented the enduring life of the Church. And for this reason, too, it is often denoted by the number twelve, because throughout the foursquare world it subsists by faith in the Holy Trinity, for three times four are ten and two. Finally, also, when the Apostles were to preach the same faith to the whole world, twelve were chosen, as signifying by their number the mystery of their work.
JUDAH, REUBEN, GAD, ASHER, NEPTHALI, MANASSEH, SIMEON, LEVI, ISSACHAR, ZABULON, JOSEPH AND BENJAMIN.
5 Judah. With good reason, he begins with Judah, from which tribe our Lord sprang; and has omitted Dan, from whom, as it is said, Antichrist is to be born; for it is written, "Let Dan become an adder in the way, a horned  serpent in the path, biting the horse-hoofs, that his rider may fall." For he has not proposed to set forth the order of earthly generation, but according to the interpretation of the names the powers of the Church, which from present confession and praise is hastening to the right hand of eternal life. For this is the meaning of the name of Judah, who is placed first, and of Benjamin, who comes last. So, then, Judah is placed first, who is interpreted "confession," or "praise;" for before the first step of confession no one reaches the height of good works, and unless we renounce evil deeds by confession, we are not fashioned in such as are good.
The second is Reuben, who is interpreted, "seeing the son." That works are denoted in "sons," the Psalmist testifies, when among the benedictions of the man who is blessed he says  with the rest, "Thy sons like olive-plants;" and below, "That thou mayest see thy son's sons." For it is not, that he who fears the Lord cannot be blessed, unless he has begotten sons, and raised up grandsons, since a better reward awaits the faithful virgins; but in "sons," he designates works, and in "son's sons" the fruits of works, namely, an eternal reward. Accordingly, after Judah there follows Reuben, that is, after the commencement of divine confession and praise, the perfection of action.
But because "we must through many tribulations enter into the kingdom of God," after Reuben follows Gad, who is interpreted "temptation," or, "girt." For after the beginning of a good work, it is needful that a man should be proved by greater temptations, and be girt about for greater conflicts, that the strength of his faith may be approved. And so Solomon says, "My son, when thou comest to the service of God, stand in righteousness and fear, and prepare thy soul for temptation;" and the Psalmist also, "Thou hast girded me with strength unto the battle ." 
And because "we esteem the blessed who have maintained sufferance," for this reason, after Gad is placed Asher, that is, "the blessed," an order which is not unsuitable. For "blessed is he who endures temptation, for when he has been proved, he will receive the crown of life." But, inasmuch as they who rely upon the  sure promise of this blessedness, are not straitened, but "rejoicing in hope, patient in tribulation," sing with the author of the Psalm, "In tribulation Thou hast enlarged me," and also  "I ran in the way of Thy commandments, while Thou didst enlarge my heart;" and say, exultingly, with the mother of the blessed Samuel, "My heart is enlarged above mine enemies, because I rejoiced in Thy salvation;" therefore, Nepthali succeeds, that is, "enlargement." Moreover, he is followed by Manasseh, who is interpreted "forgetting," or, "necessity." And by the mystery of this name we are admonished, that being taught by the anguish of the present temptations, and "forgetting the things which are behind," we should so "reach forward," as the Apostle says, "to the things which are before," as "not to make provision for the flesh in lust," but as compelled by the necessity of human nature alone. And concerning this the Psalmist prayed, when sighing for better things, "Deliver me out of my necessities."
Next to him is placed Simeon, that is, "he heard of sorrow," or, "the name of his habitation;" in order that, by the character of this name also, he might more plainly inculcate both what is to be possessed here, and what is to be profitably expected. For the joy of the heavenly habitation will be given to those whose mind is here made sorrowful by a fruitful repentance; to whom it is also said, "Your sorrow shall be turned into joy."
In the next place follows Levi, that is, "added," in whom we either understand those who by temporal obtain eternal things; as Solomon says, "The ransom of a man's life are his riches;" or those who, by following the counsel of God,"receive in this world a hundredfold with tribulations, but in the world to come, eternal life  ." And to these, also belongs this that is written, "He who adds knowledge, adds grief." For to this end also the bitterness of tribulation was added to the blessed Job, that having been proved, he might receive a greater recompense of reward. And so, not without reason, there succeeds him in direct order, Issachar, who is interpreted "reward," because, as the Apostle teaches, "The sufferings of this present time are not worthy to be compared with the future glory which shall be revealed in us," inasmuch as we fight with better success when there is hope of a sure reward. But God operates and perfects this in the habitation of strength, which Zabulon means, when "strength is made perfect in weakness ." So that the body, which is considered weak by its enemies, and through the material substance of which they also strive to bring destruction to the soul, is found to be invincible through God Who strengthens it; and there succeeds a happy increase in this. This is also denoted by the word Joseph, for it signifies, gifts and graces to be added, whether thou understand the increase of spiritual gain from the double return of the talents, or whether thou take it in respect of the offerings which are made to God the Redeemer by the devotion of the faithful.
Now, in order that thou mayest perceive that all these, who both by the succession and interpretation of the names are shewn not to be placed without significance, will be at the right hand of Christ, the eternal King, in the judgement to come; Benjamin, that is, "the son of the right hand," is set last, as said before, as the end of the line. For, after the last enemy, death, has been destroyed, the bliss of the eternal inheritance will be given to the elect. And this, whether each one of the faithful is rightly called the son of the right hand, or the whole assembly of the Church, of which it is sung: "Upon Thy right hand stood the queen, in a vesture of gold, clothed in variety ."
So, then, from each tribe are sealed ten thousand. For in whatsoever virtues each one of the faithful has made progress, he must needs be ever strengthened by the faith, and instructed by the examples of the fathers of old. And it is most certain that frequently the body of doctors, frequently that of the whole Church, is designated by the number twelve, because of the sum of the Apostles, or patriarchs. For whether each one is counted worthy of praise from confession, as in Judah; or is illustrious from the progeny of works, in Reuben; or is strong from the discipline of temptations, in Gad; or is happy from victory in conflicts, in Asher; or is enlarged by abundant works of mercy, in Napthali; or is forgetful of the things which are behind, in Manasseh; or is still sorrowful, as in the valley of tears, but always rejoicing in the name of his habitation, while sighing for the heavenly Jerusalem, in Simeon; or is rejoicing together in the promises of the life that now is, and of that which is to come, resting upon temporal good things, added to the eternal good, in Levi; or is strengthened by the contemplation of the future reward, in Issachar; or is laying down his life for Christ, in Zabulon; or is labouring earnestly for an increase of spiritual substance, and offering something more beyond the commands of God, either in virginity, or from the abundance of his means, in Joseph; or is expecting the right hand of eternal bliss, with unwearied prayer, in Benjamin; it is fitting that each should be sealed in his own profession by the rule of the preceding fathers, as by the number twelve, and that from the merits of individuals, should the most perfect beauty of the Church, as the sum of a hundred and forty-four thousand, be made up.
THOSE FROM THE GREAT TRIBULATION.
9 multitude. On the conclusion of the recapitulation, which had been interposed for the sake of example, he returns to the previous order, and announces the glory of those who are to overcome the wickedness of the last persecution. And that which follows, "From all nations, and tribes, and peoples and tongues," may also be thus understood, that, after enumerating the tribes of Israel, to whom the Gospel was first preached, he desires to make mention of the salvation of the Gentiles as well.
robes. By "robes" he signifies baptism, by "palms" the triumph of the Cross, and he intimates that in Christ they have overcome the world. But robes may also double the glory which is given by the Holy Spirit.
10 cried. They proclaim with a loud voice, that is, with great devotion, an unceasing praise, that on the throne, namely, in the Church, there reign the Father and the Son; the Holy Spirit, nevertheless, reigning together with them. For it is said, "To Him Who sitteth upon the throne, and to the Lamb;" in the same manner as it is said in the Gospel, "And may know Thee, the true and only God, and Jesus Christ, Whom Thou hast sent;" in which place, "may know the only and true God" is understood. 
11 angels. In all the angels he has represented the persons of the great multitude worshipping the Lord. "All they," he says, "who are round about Him will offer gifts."
fell. In this passage he relates, that neither the multitude, nor the living creatures, nor the elders worshipped, but the angels alone. For these are the multitude, these the living creatures and the elders. But it may also be understood of the angelic spirits themselves, of whom, as rejoicing together at the salvation of the Gentiles, it is said, "Rejoice, ye Gentiles, with His people," and, "Let all the angels of God worship Him ."
12 blessing. The Church offers the sevenfold praise of excellence unto the Lord, and in each of its members confesses to have received this from Him. 
13 who? He asks for this end, that he may teach.
14 tribulation. "Through many tribulations we must enter into the kingdom of God," but who knows not that the tribulation of Antichrist will be greater than all the rest?
washed. He speaks not of martyrs alone. They are washed in their own blood. But the blood of Jesus, the Son of God, cleanses the whole Church from all sin, therefore are they before the throne of God. For they are accounted worthy to stand there together in the service of God, who in the midst of adverse things are faithful confessors of His Name. 
15 day and night. He speaks after our manner, and signifies eternity.
throne. The saints are the throne of God, above whom and among whom the Lord for ever dwells.
16 hunger. This it is which the Lord Himself promised, saying, "I am the bread of life: he who cometh to Me shall never hunger; and he who believeth in Me shall never thirst ." Yea, "Blessed are they who hunger and thirst after righteousness, for they shall be filled ."
the sun. "We passed," he says, "through fire and water, and thou broughtest us out into a place of refreshment ."
17 the Lamb. He says, that the Lamb is in the midst of the throne, in that he had said above, that "the Lamb received the book from Him Who sitteth upon the throne;" and teaches that the Church is one throne for the Father and the Son, in which one God, the undivided Trinity, dwells through faith.
fountains. That is to say, to the company of the saints, who are the fountains of heavenly doctrine. The vision of God itself may also be signified, "in Whom are hidden the treasures of wisdom and knowledge ;" according to this that David says, "As the hart longeth for the fountains of waters, so longeth my soul after Thee, O God."
tears. When the fulness of immortal bliss is gained, all sorrow will be at once consigned to forgetfulness. For, "Blessed are they who mourn, for they shall be comforted ." The vision of the white-robed multitude may also be understood of the present time, when "we are saved in hope," and "hoping for that which we see not, in patience wait for it." 

[1,8] Chapter 8 : OPENING OF THE SEVENTH SEAL.
1 seal. It is believed that after the death of Antichrist, there will be some little rest in the Church, which Daniel thus foretold : "Blessed is he who waiteth and cometh to the one thousand three hundred and thirty-five days." And it is thus interpreted by the blessed Jerome : "Blessed," he says, "is he, who when Antichrist is slain, beyond the one thousand two hundred and ninety days, that is, three years and a half, waits for the forty-five days, in which the Lord and Saviour is to come in His own Majesty. Now for what reason, after the destruction of Antichrist, there is silence for forty-five days, is a subject of divine knowledge, unless perhaps we say, the deferring of the kingdom of the saints is the trial of patience." Observe that at the sixth seal, he sees the greatest afflictions of the Church, at the seventh, rest. For the Lord was crucified on the sixth day of the week, and rested on the Sabbath, awaiting the time of resurrection. Thus far concerning the opening of the closed book. and the six seals. But now he recapitulates from the beginning, as he is about to say the same things in another manner.