Commentariorum in apocalypsim Johannis

The testimony of John is certain because he saw it.

¶ For concerning that testimony he says, adding "whatever he saw," clearly for the confirmation of that same testimony. Because, truly, since there may be variation in testimony, that witness is judged most constant who saw the things he testifies to himself. For the same reason, when he had said that one of the soldiers opened the side of the Lord with a spear when he had already died, and immediately blood and water came out, he straightway added: "And he who saw it has borne testimony, and his testimony is true, and he knows that he tells the truth, so that you also may believe." And elsewhere: "This is the disciple who bears testimony of these things, and wrote these things: and we know that his testimony is true." Nor indeed did he bear testimony of everything he saw by writing every single thing down. For he himself says: "Jesus did many other signs in the sight of his disciples which are not written in this book." But even in saying these things he bore testimony of everything he saw, not indeed by writing everything, but by saying enough. Thus, just as he says at the end: "if they should all be written, he did not think the world itself could contain the books that should be written." When he says this, it does not look to the multitude of words, but to the magnitude of the meanings, which even now, though the books are few, all those who are in the world cannot contain. ¶ And those things which were of Jesus Christ—that is, those things visibly performed according to the form of a servant or the appearance of a man—he was able to see. But the Word itself, to which he nonetheless bore testimony, he could not see with his eyes. Therefore he did not say: "Who bore testimony to the word of God, whatever he saw," but he placed the preceding clause first, "and the testimony of Jesus Christ," and then finally closed by saying, "whatever he saw." ¶ "Blessed is he who reads, and those who hear the words of this prophecy, and keep those things which are written in it. For the time is near."
John 19.

John, last chapter.

John 20.

John, last chapter.

Whatever he saw.

The exclamation of John from the vision made to him.

Being conscious of what or what kind of things he saw—what punishments of the wicked, what rewards of the good this Apocalypse of Jesus Christ made manifest to him—he appropriately exclaims with a loud voice and intense focus. He truly calls that man blessed who, hearing the words of this prophecy—for example, the seven admirable trumpets thundering in this prophecy—or if he knows letters, reading them, has observed them, and has vigilantly prepared himself for that voice of the archangel, the trumpet of God, the last trumpet, which shall sound on the day of judgment. So the lawgiver Moses, when he looked forward from afar to the blessedness of the saints—for he was much more ancient than this man—and partly predicted it through a riddle, suddenly exclaimed: "Blessed are you, O Israel! Who is like you, a people saved by the Lord?" Indeed, so great and so horrific is the damnation of the wicked, and so great and so desirable is the glorification of the righteous, that the spectator rightly exclaims. By exclaiming, the spirit signifies what the tongue cannot explain by speaking. This is especially true then because the time is near, and since it is near, it is uncertain when the last trumpet may sound, which cannot be doubted.
Deuteronomy 33.

† because

The three times of prophecy: past, present, and future.

¶ Truly, when he says "the words of this prophecy," we ought to understand or expect every kind of prophecy here, that is, of the three times: past, present, and future. For it has been said before us, and it is true, that the times of prophecy are three, namely, the past, the present, and the future. Prophecy of the future is: "Behold, a virgin shall conceive and bear a son." Prophecy of the past is: "In the beginning God created the heaven and the earth." For a man spoke of that time when there was no man. Prophecy of the present is that which the apostle Paul mentions: "But if all prophesy, and there comes in one who is unfaithful or unlearned, he is convinced by all, he is judged by all, the secrets of his heart are made manifest, and so falling down on his face he will worship the Lord, pronouncing that God is truly in us." Therefore when it is said, "the secrets of his heart are made manifest," it is certainly shown that by this mode the spirit of prophecy does not predict what is to be, but shows what is. ¶ But it must be known that in two times prophecy loses its etymology. For since prophecy is so called because it predicts future things, when it speaks of the past or the present, it loses the reason for its name, because it does not prophesy what is to be, but either records those things which are finished or those which are. ¶ This prophecy is woven from all these times, or concerning all these times—namely, the past, the present, and the future. Because, clearly, Jesus Christ revealed to this his beloved in this Apocalypse what the state of the Church had been, what it was then, and what it was going to be, just as the blessed reader or listener can know from the admirable sequence itself, by the gift of the same Jesus Christ. Therefore, with the hope of the promised blessedness, let us enter into the reading of this prophecy with Jesus Christ as our guide, and reading let us likewise hear, reading the letter outwardly and hearing the mysteries inwardly, which the Father reveals to little ones, though they are hidden from the wise and prudent. We must apply that ear which this very prophecy often requires when it says: "He who has an ear to hear, let him hear what the Spirit says to the churches." For the things which have been said thus far were said for this purpose: to persuade us
Isaiah 7.

Genesis 1.

1 Corinthians 14.

Prophecy properly concerns the future.

A triple state of the Church is described here.

Matthew 11.

Below, chapter 2.

The prologue of John makes the listener...

Attentive.

Docile.

Benevolent.

to have or to seek such an ear, namely one that is attentive, docile, and benevolent. The wits of secular teachers labor with no small intention to do this competently in their own prologues. For by saying: "The Revelation of Jesus Christ, which God gave him to make manifest to his servants, things which must shortly come to pass," he demands the attention of the listener, as one who promised he would speak about great things and things that will happen soon. He intends to make the listener docile by saying "and he signified it." For by this he hints that heavenly mysteries must be sought under the figures of names or images. He desires the listener to be benevolent when he says concerning his own person: "who bore testimony to the word of God, and the testimony of Jesus Christ, of whatever things he saw." Indeed, such a person deserves much benevolence from us, who bore testimony to the word of God and the testimony of Jesus Christ of whatever things he saw. The matter itself is worth much, for its fruit is blessedness to those who read, hear, and observe it. ¶ "John to the seven churches which are in Asia: Grace to you and peace." ¶ We all, the faithful everywhere among the nations, gladly receive this greeting of grace and peace as if it were truly sent to us from the mouth of John, freely and truly professing that we are of the seven churches, and we are in Asia. ¶ Asia, indeed, is interpreted as "elevation" original: "elatio", and it signifies this present world, elevated and carrying itself along as if on the waves of the sea, just as it is sung in the psalm: "The elevations of the sea are wonderful, wonderful is the Lord on high." This is to say: "The persecutions of the world are wonderful, but the Lord is much more wonderful in restraining those same persecutions." ¶ In such an "Asia" there are seven churches, that is, the one and only catholic church, ordained and adorned by the sevenfold Holy Spirit. Therefore, whatever grace and peace he prays for here for the seven churches which are in Asia, we rightly claim for all of us among the nations who worship Christ. This is true even if this apostle and evangelist, humble in spirit and hiding his authority over the whole world, names only that portion of the world—that is, Lesser Asia—in which he had labored. These are the seven women in Asia who, the heads of the daughters of Zion being so made bald, take hold of one man, saying: "We will eat our own bread and be covered with our own garments, only let your name be called over us: take away our reproach." It is as if all the families of the nations were saying as they adore him: "Behold that nation which you led out of Egypt when it had no land, and destroying seven nations in the land of Canaan, you distributed their land to it by lot; behold, it has repaid you a valiant repayment, casting you outside the gate of the city and crucifying you. At least now turn toward us. We do not ask that you give us foreign regions as a reward for your gospel, just as you gave seven regions of the nations to that preceding people as if of a law begun—namely the Canaanites, Amorites, Girgashites, Jebusites, Hittites, Perizzites, and Hivites. Just as you then destroyed those seven nations for her sake, so truly until now, content with the love of that one woman, so to speak, you have despised us, the seven women, that is, the universality of the nations. Rightly you once complained in the prophet against that fornicator, saying: 'And she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold which they made into Baal.' It is more that she has done now, for clearly favoring adulterers, she crucified you. We ask nothing earthly from you beyond what we had before your gospel, only let your name be called over us: take away our reproach, so that the name of demons may no longer be called over us." ¶ Therefore, "John to the seven churches which are in Asia" should be the same to us as if he had said: "John to all the churches which are in the world." Beginning thus, he makes that truthful scripture of the wise man manifest in himself, which speaks thus with an illustrious promise concerning the man who fears the Lord: "In the midst of the church he shall open his mouth, and the Lord shall fill him with the spirit of wisdom and understanding." For behold, in the midst of the seven churches (which, as has been said, are one church), the Lord opened his mouth, and he speaks so that his speech is worthy to be heard by all churches. For his narrative has a head. It has the catholic faith, the confession of which is the head of all sound doctrine. ¶ Here in the head he confesses, from this place until that which he says afterward: "I am Alpha and Omega, the beginning and the end, says the Lord God, who was, and who is, and who is to come, the Almighty." First he confesses him who was, and who is, and who is to come. Then his seven spirits, then the faithful witness Christ Jesus, offering to him gold, frankincense, and myrrh. He offers myrrh as if to a man who was once mortal, by saying: "who is the firstborn of the dead." He offers gold as to a king, saying: "who is the prince of the kings," and to him be glory and empire. He also offers frankincense, saying finally in his person or concerning his person: "I am Alpha and Omega, the beginning and the end, says the Lord," and so forth. But no one is able to grasp how much value there is in a confession poured out in such a way. For he did not say it as is customary to say commonly or in the public church, "I believe in him who is, and who was, and who is to come..."
Asia signifies the proud world.

Psalm 92.

Seven churches in Asia.

The allegory of seven women to one man.

Isaiah 4.

Psalm 21.

Against the Jews.

Joshua 14.

Deuteronomy 7.

Hosea 2.

John to the seven churches.

Ecclesiasticus 15.

The confession of faith of John.

Below, chapter 1.