Chapter I.
(Vers. 1.)
(Version 1) The Revelation of Jesus Christ, which God gave Him. Revelation is interpreted as unveiling or manifestation. This gift of revelation the Father gave to the Son, inasmuch as He was man, and the Son Himself, the divinity, to man, whom He assumed. To make known to His servants what must quickly take place. Though this book narrates not only future events but also present and past ones, why did He say that only future events about our Lord Jesus Christ would be revealed to His servants here? Because indeed, things present are known by sight, past things by hearing are easily recognized: but future things, can only be known either through the teaching of divine Scriptures, or through revelation. And He signified it, sending through His angel to His servant John. In this place, such a meaning seems to me to be: the Lord Jesus sent His angel, and through the same angel He revealed to His servant John the things that must soon happen.
(Vers. 2.)
(Verse 2.) He who bore witness to the Word of God. This passage openly demonstrates that not John, but the one who wrote the Gospel, composed this book. He also reclined at the Lord's table, where all the treasures of wisdom and knowledge were hidden, from which he deserved to draw from the immense fountain of wisdom. Therefore, he bore witness to the Word of God when he said: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). But in this also arises the question: And whatever he saw, he bore witness of Jesus Christ. So how did he bear witness of Jesus Christ, whatever he saw, when he himself says in the same Gospel: Many indeed other signs also Jesus did in the sight of his disciples, which are not written in this book (John XX, 30)? But he bore witness of Jesus Christ, whatever he saw, by preaching to the nations all that he had learned from Christ, and by narrating the miracles he had seen, writing only those things which he foresaw would be more useful for future generations.
(Vers. 3.)
(Version 3.) Blessed are those who read and hear the words of this prophecy, and keep the things that are written in it. Three types of blessedness are mentioned, but two are nothing if the third is lacking; for those who read or hear the commandments of God profit nothing if they do not keep them. For many are they who hear or read the commandments of God, but it profits them nothing, for even though they are present in body, their minds are absent; either their minds are preoccupied with acquiring material things, or they are driven by desire, or they judge their neighbor, or they are proud against those who are in authority, or they imagine themselves to be powerful in the future, or they are consumed by other vain things. Such people can relate to what the prophet says: 'You will be ever hearing but never understanding; you will be ever seeing but never perceiving' (Isaiah 6:9). However, there are some who read and listen to the divine Scriptures; that is, they apply their minds to understand them. But they learn the divine Scriptures in order to be considered wise and outstanding among people, and to flourish in worldly prosperity, not to amend their wicked lives. But they are not blessed, because they have learned divine Scripture not out of love for God, but out of love for the world. Concerning such people the prophet says: 'Wise to do evil, but unable to do good' (Jeremiah 4:22). And the Lord speaks in the Gospel in the parable of the sower, saying: 'As for what fell among thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature' (Luke 8:15). Therefore blessed are those alone who study the commandments of God, so that they may hear, that is, store them in their minds: they store them in their minds so that they may fulfill them in action: they fulfill them in action so that they may attain eternal blessedness. For the time is near. The time of judgment, that is; for if you consider the time from the coming of the Lord until the end of the world, you will find it long: but in comparison to earlier times, it is short.
(Vers. 4.)
(Version 4.) John to the seven churches which are in Asia. Grace to you and peace from Him who is, who was, and who is to come. Through the seven churches, the one Catholic Church is signified; because it shines forth in the world illuminated by the seven gifts of the Holy Spirit. Asia is lifted up; because among the lifted up of this world Christ found a multitude of believers, from whom He built His Church. And consider that this whole book is based on the number seven, just as there are seven churches to which these writings are directed, just as there are seven lampstands, seven stars, seven lamps, seven horns of the Lamb, seven eyes, seven seals, seven angels with trumpets, seven thunders, and likewise seven angels with bowls. For both the dragon, which signifies the devil, and the beast, which represents the Antichrist, were seen to have seven heads; likewise, the beast upon which the harlot woman is seen sitting. And if you pay close attention, this whole book is divided into seven visions. The first vision contains the seven letters addressed to the seven Churches, and other things that are contained there: the second vision is where he saw a throne representing the Church in heaven, and above the throne, Christ sitting; the third vision is where the Lamb opens the book and its seals; the fourth vision is where seven angels are seen blowing trumpets; the fifth vision is where seven angels are seen holding bowls; the sixth vision describes the resurrection; the seventh vision shows the glory of the saints in the form of the descending city of Jerusalem from heaven.
(Vers. 5.)
(Verse 5.) Grace to you and peace from him who was, and who is, and who is to come, and from the seven spirits who are before his throne; and from Jesus Christ, who is the faithful witness. This is the whole Trinity, as through him who was, and who is, and who is to come, the Father is designated. For he was before the constitution of the world without any beginning; he is now after the constitution of the world, ruling over all things that he created and governing them; he is to come after the end of the world with the Son and the Holy Spirit, in order to reign with his saints forever and ever. But by the Holy Spirit, which is sevenfold, it is understood that he is sevenfold. And by Jesus Christ, who is a faithful witness. He can truly be called a faithful witness, who does not know how to lie: who will undoubtedly fulfill what he has mercifully promised to his chosen ones: who does not leave empty-handed the one who gave him a cup of cold water (Matt. X, 42): whose words are so fixed that it is easier for heaven and earth to be reduced to nothingness than for anything he has predicted to be changed in any way. The firstborn of the dead and the prince of the kings of the earth. How is Christ called the firstborn of the dead, when he himself was born at the end of time, and a countless multitude of men came before his coming? But the firstborn is used for the first, just as we call those the first in the people who surpass others not in age, but in honor and dignity. But the dead are themselves those of whom the Apostle speaks, saying: For you have died, and your life is hidden with Christ in God (Colossians 3:3). Therefore, Christ is the firstborn of the dead, because He is the first and the head of all His chosen ones. The Prince of the kings of the earth. A king is called a ruler: therefore, the apostles and the other saints are designated as rulers, who know how to rule both themselves and others. And by the earth, the Church is designated. He loved us and washed us from our sins in His own blood. Therefore, because He loved, He washed: and the following passages reveal what this washing has bestowed upon us.
(Vers. 6.)
(Verse 6.) And he made us a kingdom and priests to God and the Father. The Church of God is called the Kingdom of God: therefore Christ, God, made the Kingdom of God from human beings when he constituted them such that he himself, with the Father and the Holy Spirit, would deign to inhabit and reign in them. For those who are designated by the Kingdom are also designated by priests: therefore the chosen priests of God are called; because they are members of the highest Priest, about whom the Psalmist speaks, saying: You are a priest forever according to the order of Melchizedek (Psalm 110:4). The chosen priests of God can be called priests of God in another way; because they offer themselves daily through heartfelt compunction and prayers, and other good works to God, as the Psalmist says: A broken spirit is a sacrifice to God (Psalm 50:19). There is also the sacrifice of praise, which the holy Church is accustomed to offer to God daily, of which the same prophet speaks, saying: Offer to God the sacrifice of praise (Psalm 49:14). And again: The sacrifice of praise will glorify me (ibid. 50:23).
(Vers. 7.)
(Verse 7.) Behold, he comes with the clouds, and every eye shall see him, and those who pierced him. He will come to judgment with the clouds, as he himself says in the Gospel: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory (Matthew 24:30). But how will every eye see him, when Scripture says: Let the wicked be taken away, that he may not see the glory of God (Isaiah 26:10). The wicked shall see him on the left side, standing in judgment in the form in which he could be seen by men in the world; but not in the form in which God is. But the righteous shall see him in the brightness in which they now see him, being placed in heavenly things, and they shall see him forever after the end of the world. But even those who have pierced him, whether they want to or not, will be compelled to see: namely, the wicked Jews who crucified him, so that they may know whom they mocked, as it is written in the Gospel: They will look on him whom they have pierced (John 19:37).
And all the tribes of the earth will mourn over him. Through all the tribes of the earth, only the wicked are understood. Let them mourn, however, for why did they despise the commandments of God, why did they acquire perpetual sadness for the sake of brief joy? Otherwise: Behold, he comes with the clouds, the apostles and other preachers can be understood through the clouds. But he comes with the clouds when his name became known to all nations through the holy preachers. And every eye shall see him, because all who have eyes have seen him, namely the eyes of which he himself says to the apostles: Blessed are the eyes that see what you see (Luke 10:23). However, the wicked Jews had eyes, but they did not have those eyes with which God is seen. And those who persecuted him, that is, those who persecuted him, and his members, for the most part converted to his faith, from whom the apostle Paul was. And all the tribes of the earth will mourn him. By all the tribes of the earth, the entire multitude of nations that converted to Christ can be understood: which, daily placed in the Church of God, laments its sins in order to deserve to obtain forgiveness from God. Truly, amen, it is a confirmation of the word.
(Vers. 8.)
(Verse 8.) I am, Alpha and Omega. What is meant by alpha and omega is made clear by the following: that is, the beginning and the end. As he himself said to the Jews, 'I am the beginning, who also speak to you' (John 8:25). Our Savior can also be called the beginning because he is the beginning, that is, the creator of the human race and the author of salvation; and the end because he is the end of the law, the end of death, and of every transgression. Who is, and who was, and who is to come, Almighty. He, now reigning in the world, has eternally existed with the Father before the constitution of the world; He will come to judge, to judge the world with justice.
(Vers. 9.)
(v. 9) I, John, your brother and partner in the tribulation, kingdom, and patience in Jesus. He calls the disciples brothers because they were redeemed by the one blood of Christ and generated by the one mother, the Church. He also declares himself their partner in persecution because the persecution of Domitian had troubled all the churches. He declares himself their partner in the kingdom because he acknowledged himself as a member of the Church, like those whom God had acquired. He also testifies to being their partner in patience because they all endured adversity with equanimity, just as he himself, who was exiled to the island of Patmos for the love of Christ.
(Vers. 10.)
(Verse 10.) However, I was in the spirit on the Lord's day. He says he was in the spirit because such great mysteries, which follow, could be seen not with carnal eyes, but with spiritual eyes: For the natural man does not perceive the things that are of the Spirit of God (I Cor. II, 14). But the Lord's day designates the time of the Gospel; concerning which time the Apostle speaks, saying: Behold, now is the acceptable time; behold, now is the day of salvation (II Cor. VI, 2). At the time when the prophets predicted that divine mysteries should be revealed to the Gentiles. And I heard a voice behind me like a trumpet, saying, 'What is to come is unknown to us.'
Alternatively: The voice of the Lord is behind us, because we are like fugitive servants: but the Lord is shouting behind us, in order to call us back. Therefore, John heard the voice after him; because the mysteries that were revealed to him at that time, he had not yet fully understood. This voice is said to have been like a trumpet; concerning this trumpet, the prophet says: Cry out, do not cease, lift up your voice like a trumpet, and declare to my people their crimes, and to the house of Jacob their sins (Isa. 58:1). The trumpet usually challenges soldiers to fight, similarly, the word of God does not cease to incite us to fight against the devil and conquer.
(Vers. 11.)
(Verse 11.) What you see, write in a book and send it to the seven churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. Through these seven churches, one universal Church is designated, as the interpretation of the names teaches. For Ephesus signifies will or counsel; Smyrna, their song; Pergamum, the division of horns; Thyatira, enlightenment; Sardis, the beginning of beauty; Philadelphia, the one who saves the inheritance of God; Laodicea, the lovely to the Lord. Therefore, Ephesus, which is mentioned first, signifies the beginning of each person's conversion; for it means will or intention. For what better intention is there than the good will that persuades a person to renounce the devil and follow Christ, to abandon vices and embrace virtues? And because those who desire to turn to God must necessarily implore His mercy in order to accomplish what they desire, Smyrna is added to this, which signifies their song. For he sings well, who with a contrite heart implores the mercy of his Maker and humbly begs, concerning which song the Apostle speaks, saying: Singing and making melody in your hearts to the Lord (Ephesians 5:19). And because he who wishes to be heard by God must necessarily abandon vices and turn himself towards good works, to the extent that his strength allows; Let us proceed in order, which division is interpreted as the arrangement of horns. In this place, two horns signify good and evil. We divide the horns; when discerning between good and evil, we repel evil and embrace good. And because as long as we lie in sin, we are in darkness; but when we reject evil and begin to do good, we progress from darkness to light; not inappropriately does Thyatira follow Pergamum, which is interpreted as illuminated. And because the beauty of the soul increases through the performance of God's commandments, and the more one increases in the performance of God's commandments, the more abundant beauty they confer on their soul; not improperly after Thyatira, Sardis follows, which is interpreted as the beginning of beauty. It is called the beginning of beauty because the beauty of the saints begins in this life and is perfected in eternal blessedness. Philadelphia follows, which is called the preserver of God's inheritance. But what is the inheritance of God, if not the entire multitude of the elect, as the Lord says to the prophet: 'My inheritance is Israel' (Isaiah 19:25)? And in what does the salvation of the elect consist, if not in the observance of God's commandments (Luke 19:10)? For he who came to seek and save what was lost bestows salvation of souls upon those who individually keep his commandments according to their own virtue. Laodicea is placed seventh, because it is interpreted as 'three times beloved by the Lord.' But the threefold multitude of the elect is loved by the Lord, which is the Church, which through renouncing vices, and through the operation of virtues, comes to be called threefold beloved by the Lord.
(Vers. 12.)
(Verse 12.) And I turned to see the voice that was speaking with me. Why did he stand so long with his back turned? Why did he not turn to the person speaking behind him at the first sound of the words hitting his ears? But he gave us an example; for he did not turn to the Lord who was speaking with him until he heard the names of the Churches to which he was commanded to write. And above, we briefly said that the way to life is shown through the interpretations of the names of the seven Churches. Therefore, whoever desires to go to God by this way, either by reading or by listening to others, should investigate how they ought to progress on this path; for it is foolish for a traveler to desire to go to a desired place and not know the way; unless he has first sought to learn the length of the journey, the roughness, the bends, and the dangers; so that when he begins to climb, he may pass through the known dangers more easily. For we have seen many people leave the world in order to acquire eternal life through the path of contemplation; but because they did not know the roughness of the way, they suddenly fell. But it is possible that someone may object to you about these things, quoting from divine Scripture: 'Do not delay in returning to God' (Eccl. 5:8). To this, I respond that I am already turning to God when I continue to investigate the path that leads to Him. And what does it mean when it says, 'And I turned to see the voice,' since a voice is perceived not by the eyes but by the ears? But John, being in the spirit, deserved to see with spiritual eyes what followed. There was no need for the noise of words to resound there, where God was inside, who was teaching. Otherwise: he hears the words of God competently who, having heard them, does not cease to behold them with the eyes of the mind, so as to fulfill them in action.
(Vers. 13.)
(Verse 13) And turning around, I saw seven golden candlesticks, and in the midst of the seven golden candlesticks, one like the Son of Man. The seven golden candlesticks represent the seven churches, as he himself explained, and the seven churches symbolize one universal Church. The golden candlesticks are called so either because of the persecutions that the saints endure throughout the ages or because of the wisdom with which they are enlightened. In the midst of them, Christ was seen standing, as he himself says in the Gospel: Behold, I am with you all days, even to the consummation of the world (Matthew 28:20).
(Vers. 14, 15.)
(Verse 14,15) It follows: He was dressed in a robe and wrapped in a golden sash around his chest. His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, and coming out of his mouth was a sharp, double-edged sword. His face was like the sun shining in all its brilliance. If you want to receive seven candlesticks and seven stars as two ornaments, you will find ten ornaments, from which it has been seen that the body of the Lord was adorned. But what the two ornaments, that is, the seven candlesticks and the seven stars, signified, He Himself explained by Himself: but what the eight that remain signify, we must investigate. For the holy city of God, which consists of all the elect, which extends from the beginning to the end, if you carefully examine it, you will find it divided into seven parts. Therefore, the first part consists of those who were chosen from the beginning up until the flood. The second part consists of the patriarchs and other righteous individuals up until the giving of the Law. The third part consists of those who were under the Law. The fourth part consists of the prophets. The fifth part consists of the apostles and those who believed from the Jews. The sixth part consists of the multitude of the Gentiles who came to faith. The seventh part consists of those who will be born at the end of the world and will fight against the Antichrist. With these seven parts, let us return to what the Lord has given, as He says: we will discuss the eighth part in what follows. Therefore, the garment which is a tunic signifies the righteous who lived before the flood. It is not said of what color it was, because they had no other law except the natural one. And the natural law is to love one's creator and not do to others what one does not want done to oneself. No one who is supported by reason is allowed to be ignorant of this law. But through the belt, the patriarchs and other righteous who lived before the law are designated. What is called golden, because, like gold in a furnace, it is known that we are tested by many tribulations: like Abraham, who was delivered from the fire of the Chaldeans: like Lot, who was afflicted by the Sodomites: like Isaac, who endured blindness: like Jacob, who was afflicted by the persecution of his brother and father-in-law: like Joseph, who endured captivity and imprisonment: like Job, who suffered the loss of possessions and endured dreadful suffering. In the same way, we must understand about the others whom Scripture does not mention. It is read that she compressed her breasts with a girdle; for through the breasts, two precepts of charity are designated, by which it is certain that the holy fathers pleased God.
But his head and hair were white like wool, as white as snow. His head represents the Law, but his hair, which grows out of his head, represents the multitudes who have been saved by the Law. The hair, being white like wool and as white as snow, signifies that this people has been cleansed from the darkness of vices by the Law. His eyes were like a flame of fire. The eyes can see everything that is around them, far and wide. Therefore, the eyes symbolize the prophets who were able to foresee things that were to come from a great distance. Those who are said to be like the flame of fire, because they have been illuminated by the Holy Spirit and have contemplated the heavenly mysteries.
And his feet were like burnished bronze, refined as in a furnace, and his voice was like the sound of many waters. By feet, the apostles are designated, and the others who believed from the Jews. Concerning these feet, the prophet speaks, saying: How beautiful upon the mountains are the feet of the one who brings good news, who proclaims peace, who brings good tidings, who proclaims salvation, who says to Zion, 'Your God reigns!' (Isaiah 52:7). Those are called burnished bronze because copper, mixed with certain medications, is melted until it takes on the color of gold, and it is called aurichalcum. Therefore, by means of bronze, which is a sound-producing material and quickly turns black, the Jews are symbolized, who indeed seemed to sound the Law according to the letter; but covered in the darkness of their minds, they were unable to understand the spiritual intelligence that lay hidden in it. Therefore, the bronze has been transformed into gold when the apostles were chosen from among the Jews. And through the furnace, whether it be the world in which Christ dwelt for a time, or the tribulations he endured, they can be designated. In this furnace, the apostles were also joined to him, as he himself says: For you are those who have stayed with me in my temptations (Luke 22:28). Therefore, in this furnace, they deserved to receive the brilliance of gold through the teaching of the Gospel. And his voice, like the sound of many waters. By the voice of many waters, the multitude of nations that ran to the faith of Christ is indicated.
And he had in his right hand seven stars. He explains what this signifies in what follows. And from his mouth a sharp sword came out on both sides. Elects, who are to be born at the end of the world and will fight against the Antichrist, are designated by the sword. And because the greatest multitude of nations, forsaking the worship of Christ, will worship Antichrist, a most impious man as God, it is not inappropriate to designate those who will advance to embrace their errors by the sword. He who is seen to have two edges will easily defeat enemies, because the teachers themselves, instructed by the teachings of the two Testaments, will do so. For what was seen to come forth from the mouth of the Lord himself as a sword signifies what he himself said in the Gospel: For it is not you who speak, but the Spirit of your Father who speaks in you (Matt. X, 20). Therefore, in these seven ornaments, the whole chosen Church, which is divided into seven parts by us, is encompassed. Therefore, without these seven parts, it seems to me that no one can understand this book in an orderly manner: but something must be said about the remaining eighth part.
And his face, like the sun shining, is designated in its power. Through the face of the Church, as it will be in the future after the resurrection, is signified; and therefore through the face, because then, as the Apostle says (1 Corinthians 13:12), the just will see God face to face. Which face shone like the sun, because as the Lord says: Then the just will shine like the sun in the kingdom of their Father (Matthew 13:43). There are certain things found in the Scriptures that are in agreement with these seven parts, as is read in Joshua (Joshua 6:6ff), where the Lord commanded that the ark of God should go around the city of Jericho for seven days, once a day, with the priests carrying it, the trumpets sounding, and the people following. For indeed, Jericho designates all the body of the wicked, which is the city of the devil: but through the sons of Israel, the chosen ones are designated: through the priest preachers: through the trumpets, the preaching doctrine: but through the people who followed them, all the righteous ones are designated, who followed their doctrine and imitated their actions: but through the ark which they carried, Christ is understood, who, dwelling in the hearts of the saints, is carried. But concerning the preachers who came after the advent of Christ, there is no doubt that they not only proclaimed Christ in words but also loved Him in their hearts. However, how did those who preceded His coming carry Him? Certainly, they also carried Him; for some of them foretold Him in words, while others foreshadowed Him in their deeds. But it is for us to inquire what this circuit, which was completed in seven days, signifies. For the places that we go around, we avoid entering; for when we go through a path, if we find a deep pit or mud, or any danger, we avoid entering it by going around, so that we may avoid the danger. For we go around Jericho, if we fulfill the journey of this present life according to the will of God; for even though we live among the wicked, we go around Jericho if we abstain from their wickedness. Concerning this going around, it seems to me that the Psalmist said: I have gone around and offered in His tabernacle a sacrifice of rejoicing (Psalm 26:6). For he went around, and afterwards offered sacrifice; because he first rejected the deeds of the wicked, so that the sacrifice of his joyful praise would be acceptable to God. For there are many who constantly praise God; but because they refuse to repel vices from themselves, their praise is not acceptable to God. Therefore, the first circuit refers to those righteous people who existed before the flood, who were called children of God. Therefore, they circled the city of Jericho as long as they separated themselves from the company of the wicked. Therefore, after the ark of God and the people of Jericho circled the city, they returned to the camp; for each righteous person, after completing their circuit, is led to the company of the chosen ones, which are the camps of the saints, after death. The circuit of the second day pertains to those who lived from the time of the flood until Moses: they too encircled the city of Jericho, for they separated themselves from the wickedness of the reprobate. For even Abraham, although he lived among the Amorites, abhorred not only their vices, but also the fellowship of their bodies to such an extent that he refused to take a wife for his son from their daughters. And concerning Lot, who dwelt among the Sodomites, blessed Peter speaks (2 Peter II, 7), who was just in hearing and sight, dwelling among them, that from day to day his righteous soul was tormented by their unlawful deeds. In the same way also the others. The third circuit, however, pertains to those who were under the Law, whom the very Law reveals how much care they should take to separate themselves from the company of the wicked. But the prophets, to whom the fourth circuit pertains, so despised and reproached the sins of princes and wicked men, that some of them were stoned, some were cut in pieces, and some were put to death by the sword for this reason. But indeed, the apostles, and those who believed from the Jews, to whom the fifth circuit belongs, Luke narrates in the Acts of the Apostles with what great zeal they separated themselves from the counsel and works of the unbelieving Jews. But the martyrs, who belong to the nations to whom the sixth circuit belongs, say with what fervor they distanced themselves from the society of the wicked. The seventh circuit, however, belongs to those who will exist in the times of the future Antichrist: but this book also reveals how they, like the Antichrist and his ministers, will avoid their treachery. Therefore, on the seventh day, when the priests were circling Jericho with the ark, and shouting, the walls of Jericho fell down, and all the people, along with their king, were killed. For it is preached by the preachers of truth at the end of the world, and the proclaimers of the end of the world, that suddenly the end of the world will come, and every city of the devil will be destroyed, and with its head, the devil himself will be condemned to eternal death.
We also read in the book of Judges that Samson, the strongest, had seven locks of hair (Judges 16:13). Samson signifies Christ, and all the chosen are signified by the hair. And just as hair adheres to the head, so all the righteous adhere to Christ, who is the head of all His chosen ones. And just as Samson's hair is divided into seven parts, so too the number of the chosen can be divided into seven parts according to the qualities of the times, as we have shown above.
But this can also be applied to our understanding. For wisdom has built herself a house, when our Lord Jesus Christ, from the beginning of the world until its end, has constructed and will construct for himself the Church from the multitude of the elect: She has hewn out her seven pillars, when in those seven periods, he established preachers in his Church who would come together in each period, and would sustain it with wholesome admonitions and examples of good works.
And we can also apply what the same Solomon puts in another place, saying: Give a portion to seven, and also to eight (Ecclesiastes 11:2), to our exposition. First, therefore, we must inquire what it is from which we are commanded to make parts. For there is a certain good, and it is the highest good, namely charity, which unless it is divided, will not be a perfect good; for it is divided into the love of God and the love of neighbor: which, although it is one, nevertheless has two arms, which extending in all directions, joins God to men, and men to God. There are two types of lives: one is called active, the other contemplative. Love of neighbor pertains to the active life, while love of God properly belongs to the contemplative life. Therefore, through the seven gifts of the Holy Spirit, we can understand the entire multitude of the elect, but through the eight we can truly understand our Lord Jesus Christ, because He rose on the eighth day. Therefore, the saints of God give a part of their love in seven ways when they are engaged in the activities of the active life, namely when they devote themselves to caring for their neighbor not only physically but also spiritually. They also give a part of eight, when the love of God calls them back to his contemplation. Otherwise. We give a part of seven, when we show proper reverence to the saints of God: we give a part of eight, when we give due worship to God our creator.
(Vers. 17.)
(Verse 17.) Then he said: And when I saw him, I fell at his feet as though dead. Look, John, who seemed to stand for himself, when he saw the Lord, fell as though dead; because every holy man, the higher he raises himself to contemplate the divinity of God, the lower he falls within himself; because in comparison with the greatness of God, he easily perceives how small he is. Therefore, he fell as though dead, because he perceived that he is nothing in comparison with God. He fell at my feet, because he realized that he could in no way comprehend the mystery of his incarnation, which is symbolized by the feet. And he placed his hand upon me, saying: Do not be afraid. Just as the hand has many functions in the body, so the hand of God has many meanings in the divine Scriptures. For example, Job calls the scourge of God the hand of God when he says: Keep your hand far from me, and let not your dread terrify me (Job 13:21). And again, he says to his friends: Have pity on me, have pity on me, at least you my friends; for the hand of the Lord has touched me (Job 19:21). For even Jeremiah was touched by the hand of wisdom, as he himself says: And the Lord put forth his hand, and touched my mouth, and said to me: Behold, I have put my words in your mouth, and the rest (Jeremiah 1:9). Likewise, Daniel was touched by the hand of God's strength, when he was lying prostrate on the ground because of the angelic vision, and he saw a hand sent to him, which strengthened him, to whom he also said: Speak, Lord, for you have strengthened me (Daniel 10:10). Therefore, with this hand of comfort, the same John was touched, which, in order to prevent him from being overwhelmed by excessive grief, raised him up by offering consolation.
(Vers. 18.)
(Verse 18.) I am the first and the last. If I am the first, why did Arius say that the Son of God had a beginning? For if he had a beginning, he himself was not the first, but the one from whom he took his beginning. Therefore, he is both the first and the last, because just as he will not have an end, so he did not have a beginning. And I was dead, and behold, I am alive forevermore. This is clear. And I have the keys of death and Hades. Whoever has the key to someone's house, can let in whoever he wants, and can keep out whoever he wants. Therefore, power is understood through the key of the Son of God. Therefore, he himself possesses the keys of death and hell; because whom he wills, he mercifully delivers from the damnation of everlasting death; and whom he wills, he allows to remain in the same danger of damnation by just judgment.
(Vers. 19.)
(Verse 19) Therefore, write what you have seen, and what is, and what must happen after these things. Here he indicates that he has not only prophesied about present and future things, but also about past things. Therefore, write what you have seen, that is, what has been shown to you about the past; what is, and what must happen after these things, that is, present and future things.
(Vers. 20.)
(Verse 20.) The mystery of the seven stars which you saw in my right hand, and the seven golden candlesticks. The meaning is understood by implication. And what they signify, he reveals by explaining: The seven stars are the angels of the seven churches, and the seven golden candlesticks are the seven churches. Therefore, we must understand the seven angels as the rulers of the seven churches, because angel is translated as messenger: and those who proclaim the word of God to the people are appropriately called angels, that is, messengers. And just as through the seven Churches one Catholic Church is signified, so also through the seven rulers of the seven Churches all the rulers of the Catholic Church are designated.