XXII. ON THE APOCALYPSE CHAPTER I. | COMMENTARY BOOK I. XXIII.

A small decorative initial P appears at the start of the text.

The appearance of Christ after his ascension.
1 Corinthians 9. Acts 4.

Therefore, regarding the one whose voice he heard, which sounded like a trumpet saying: "Write what you see," one must grant that it was an angel showing these things. It was said of him: "and he signified it, sending through his angel." Yet when the vision appeared, we may understand it was the one he claimed to be, namely the first and the last original: "primū & nouissimū", who is Christ, the Son of God. It is neither a new nor an unworthy thing to believe that a man saw Jesus Christ after his ascension. The apostle Paul, who did not know him before he ascended into heaven, says: "Am I not free? Am I not an apostle? Have I not seen Jesus Christ our Lord?" original: "Nōne dominū Iesum Christū uidi?". He had seen him on the road while going to Damascus. Because he was then unworthy of that vision, being an enemy and a persecutor, he not only fell to the ground, but when he rose, he could see nothing even with his eyes open. Ananias, who was sent to him, confirms that he had seen Jesus, saying: "Brother Saul, the Lord Jesus, who appeared to you on the way you came, has sent me." At other times, this Son of Man is called an angel, and he is the Angel of Great Counsel a title for Christ as the messenger of God's plan, the angel in whom is the name of God. In Exodus, God says to Moses or to his people: "Behold, I send an angel to go before you, to guard you on the way and bring you to the place I have prepared. Observe him and hear his voice. Do not think he should be despised, for he will not forgive when you sin, and my name is in him."

Christ is also called an angel.
Exodus 23.
"And my name is in him."
Jeremiah 14.
Malachi 3. Acts 7.
Exodus 3.
"I am the first and the last."
Psalm 21. Isaiah 53.
Romans 6.
"I have the keys of death and hell."
1 Kings 2.
The prerogative of John above the gifts of other apostles.

The unique distinction of this angel is stated there by God: "and my name is in him." He did not say "my name is upon him," which could rightly be said of any of the lowliest elect, for the prophetic voice of all is: "But you are in us, Lord, and your holy name is called upon us." Instead, he says: "my name is in him," meaning that by his natural divinity, he is designated by the same name as I. For he says: "and he is," which is "I am," "God," "Lord," "Almighty," "Invisible," "Uncreated," "Immense," "Eternal," and whatever is substantially preached about God. The only difference regarding the name is that I am relatively called Father to him, and he is relatively called Son to me, with the same significance of dignity. The prophet Malachi also says: "And the ruler whom you seek will suddenly come to his temple, and the angel of the testament whom you desire." Stephen the first martyr also says in the Acts of the Apostles: "This is he who was in the church in the wilderness with the angel who spoke to him." Furthermore, he says: "And when forty years were fulfilled, there appeared to him in the desert of Mount Sinai an angel in a flame of fire in a bush." Therefore, if it pleases one to say this Son of Man seen by John is an angel, as written above where it says "and he signified it, sending through his angel," then just as in the place where Stephen speaks, one must not understand just any angel, but him who could truly say: "I am who I am" original: "Ego sum qui sum"; "I am the God of Abraham, the God of Isaac, and the God of Jacob. This is my name forever."

In this place as well, one must understand not just any angel, but him who truly says: "I am the first and the last, and I am living, and I was dead, and behold, I am alive forever and ever." He is the first, because "in the beginning was the Word, God with God, through whom all things were made." This is indicated by his head, which is so white because of its antiquity. He is the last, through whom all things were restored, as indicated or signified by those feet of his, similar to fine brass original: "aurichalco", as if recently brought out of a burning furnace—the furnace of tribulation or passion. In this, he was so much the "last" and appeared contemptible to men, just as a worm is despised and not a man. As another prophet says: "And we desired him, despised and the last of men, a man of sorrows and acquainted with infirmity." And "I was dead," namely, even placed in the tomb for three days and three nights. "And behold, I am alive forever and ever." For I have risen and am still with God my Father. What the Apostle says of me is true: "he dies no more, death shall no longer have dominion over him." "And I have the keys of death and hell," that is, the power of forgiving sins. By forgiving sins, I close death to those who believe in me and obstruct hell. Or, of "death and hell" means a double death, namely of the soul and of the body. By the name of death, the dissolution of the body is signified. By hell, the death of the soul, which is eternal, is rightly signified. He himself has the keys, that is, the power, of both deaths. As Hannah the prophetess says in her song: "The Lord kills and brings to life; he brings down to hell and brings back." "Write therefore what you have seen, and what are, and what must happen after these things." This word in the imperative mood, "Write," is the granting of a gift and grace. It is as if he were saying: "Receive the faculty and authority to write."

From this, blessed John is truly happy and to be honored. He grew and was increased among the twelve apostles just as that blessed Joseph, whose name truly means "increasing," grew among the twelve patriarchs. For just as Joseph received double portions when his father said, "I give to you one portion beyond your brothers," signifying Sichem a city in Israel or Shechem, which in the Gospel

"Write what you have seen."

is called Sychar; so this beloved disciple received one exceptional portion beyond his fellow apostles by the gift of his loving Lord Jesus. This was not only so that he, who was an apostle, should also become an evangelist and write the divine Gospel, but also that he should deliver such a great and wonderful revelation in writing. "Write therefore," he says, "what you have seen," following me with the other apostles, or even what you alone have now seen. Let your Gospel be such as my form and habit, which you have now seen, signifies it ought to be written. Write also "the things that are" now in the seven churches of Asia to be corrected or praised, and "the things that must happen after these," namely the various labors of the church. "The mystery of the seven stars which you saw in my right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches."

Although he made a threefold distinction of things to be written by saying "what you saw," "what are," and "what must happen after these," he now reveals only the middle part, that is, "the things that are." He opens the door of understanding to the one about to enter, so that the man may not lack the authority to touch the consciences of those who then existed or presided over the churches. For the Son of Man could have said in the same way that the mystery of the Son of Man—clothed thus, girded thus, having such a head and such eyes—is this or that. But the matter did not require it so much, nor did the necessity of the task urge it as greatly. For one who merely teaches what the Catholic faith holds or ought to hold does not need such a great defense of divine authority or will as one who rebukes and strikes at morals. One who treats or disputes the hidden consciences of men, or their most private lives, and writes down accounts to be read, needs more. In the former case, even a lazy governor of his own life willingly consents to the faith with the support of the testimonies of the scriptures. In the latter case, where judges of the hidden conscience are lacking, even a vigorous fighter for the faith is indignant to be rebuked regarding the state of his own life, since he seems to do everything outwardly that a man of the church ought to do. For example, that angel of the church of Sardis, to whom he is ordered to write: "I know your works, that you have a name that you are alive, and you are dead." Seasonably, therefore, he significantly opens the understanding of those things which then were or were happening in the churches. Leading the viewer through each point, he says: "these things to that angel," and "these things ought to be done to that angel." See how wisely, according to the manner of a prudent and well-composed orator, he captures the goodwill of those to whom he speaks or writes, so that they may be patient in hearing the writings, even though they might seem painful. "The mystery," he says (understand "write"), "of the seven stars," that is, what the seven stars signify which you saw in my right hand. And next: "The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches."

The authority of prelates.
Below, chapter 3.
Why the prelates of the churches are called angels, and the churches lampstands.
Genesis 1.
Romans 13.
Job 9.
Ibidem 38.
Matthew 5.

He preferred to call the leaders original: "praefules" of the churches both "angels" and "stars," even though some are reprehensible in their own lives. He honored all the churches with the beautiful names or significant images of "lampstands," even though in some of them many things are obscure. This is right, for although priests or prelates are sometimes obscure in their own actions, they nevertheless shine by virtue of their office when reciting the word of God and celebrating the heavenly sacraments of Christ. Thus, these stars are as it were for signs and seasons. For example, when they say that word of the Apostle: "The night is far spent, the day is at hand." Therefore, concerning such stars, the mystical scripture says: "Who made Arcturus and the Hyades and Orion?" Also: "Can you bind the shining stars of the Pleiades, or can you scatter the circle of Arcturus?" and similar things. Likewise, he rightly said the churches themselves are golden lampstands, namely on account of those who glorify Christ the light, as much by the confession of their voice as by the service of a good work, according to his own precept: "Let your light shine before men, that they may see your good works and glorify your Father who is in heaven."

PROLOGUE TO THE SECOND BOOK.

A large woodcut initial A depicts a seated figure, likely a doctor of the church or a prophet, holding an open book within an architectural frame.

The soul introduced into the wine cellar.
Below, chapter 2.

The soul, to whom it is granted to draw out the sweetness hidden in the scriptures that it desires, rejoices in the Song of Songs when it says: "The king brought me into his chambers." Also: "The king brought me into the wine cellar." But our youthful faith, behold, stands outside, looking in as if through the tiny cracks of a closed storehouse. With growing desire, it pants for its own poverty while listening to what or how he—that same holy and true king who has the key of David, who opens...