Revelation 2

And unto the angel of the church of Ephesus write: These things saith he, who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks: I know thy works, and thy labour, and thy patience. In this place, blessed John, either in his own person or in that of preceding preachers, writes the Lord's words at the latter's bidding to the universal Church, which is represented by the angel. In this angel, sometimes the whole body of the elect, which consists of holy preachers and good listeners, is extolled by the proclamation of its merits, sometimes a part in particular is censured as wicked. So, what does it mean that the Redeemer Lord holds stars in his right hand, if not that he has predestined his elect to the blessedness of success? What does it mean that the same walks in the midst of the candlesticks, if not that he is present everywhere by bestowing the grace of gifts on every one of the saints through his inward discernment? If by the stars and candlesticks we understand the whole body of the Church, which consists of the elect and of the reprobates, by the right hand of Christ we should understand the power of his divinity, which no one can escape, for in his hand are all the ends of the earth; [Ps. 94:4] and he walks among the candlesticks, visiting the just and forsaking the unjust. The Lord says he knows the works, labor, and patience of the saints, which means that he approves them by the grace of choosing. But then the speech turns back to a specific weak part of the body when it is said after that, and how thou canst not bear them that are evil: for it is not a sign of merit, but of great weakness, that the angel cannot bear them that are evil. It is also to be noted that he says below to the same angel, Thou hast endured for my name: [Rev. 2:3] which is not incompatible with this passage, because in the one is indicated the weakness of some limbs, and in the other the strength of others. And thou hast tried them, who say they are apostles, and are not, and hast found them liars. It is to be believed that false apostles had then spread in the Church of Ephesus, whom the same John calls Antichrists in his epistle, [1 John 2:18] and in whose persons is denoted the perfidy of all heretics. As for trying, it is sometimes done with a view to approbation, as in The Lord your God trieth you. [Deut. 13:3] So the Church tries the false ones when, through the preachers, it interrogates the heretics about faith, to see whether they are disciples of the truth or of falsehood.

To the angel of the church in Ephesus write. He reproaches part of this church according to the quality of its name and praises part. For Ephesus is said to be interpreted as a great fall and my will in it.

These things says he who holds the seven stars in his right hand. That is, he holds you in his hand and governs and controls you by his power.

Who walks in the midst of the seven golden candlesticks. Who, moving among you, investigates the hearts and loins of each one.

To the angel of the church in Ephesus, write—Make note to the minister of the Ephesians and to his congregation, although they are patient and refute the evil, yet shortly is their love toward God to run out.

The first act of my words and interpretations has indeed been accomplished; now again another target must be struck, showing what is the exhortation to the churches. Therefore, first to the church in Ephesus, as presiding over the rest of Asia, it is commanded to write.

He referred to the church in Ephesus in an indirect way as the angel of the church in Ephesus. For his angel, the protector of the church, has not sinned in a way that requires repentance upon hearing; he is the most holy one and, because of this, being at the right hand of the Lord, he bears this sign of his natural purity and radiant brilliance. Why was it necessary to say to the one who was exchanging words to write to the evangelist? For the divine angel was present and heard the things being said; for he was on the right hand of the one speaking, and finally, the holy one himself, interpreting the vision shown to him, says: He who has an ear, let him hear what the Spirit says to the churches. For he did not say this to the angels of the churches, but to the churches themselves. Therefore, in the other visions wherever you find them, write these things to the angel of this church, that the words are not about the angel, but about the church. What does he command to be written to the church in Ephesus?

It is similar to saying, "this is what the one who surrounds, holds sway over, and binds together both the holy angels in heaven and the men on earth," for these are the seven stars. For these are the seven lampstands, as has been said before; because He walks in the midst of those who worship Him, and through the prophet He says: "I will dwell among them and walk among them." (Lev. 26:12)

You will find in many places, and especially in the Psalms, that discourse is directed also to the angels, since power is given to man—to him, that is, who has the Holy Spirit—to address even the angels. Of these I will set down one example, that we may know that the angels too are instructed by human voices. It is written in the Apocalypse of John: "To the angel of the church of the Ephesians write: I have something against you". And again: "To the angel of the church of Pergamum write: I have something against you". Certainly it is a man who writes to the angels and commands them something.

Therefore he has trifled both with his own "spirit," and with "the angel of the Church," and with "the power of the Lord," if he rescinded what by their counsel he had formally pronounced.

I know your works, and your labor, etc. I see you, he says, diligently performing good works and patiently enduring the intolerable wrongs of the wicked; examining carefully the words and deeds of false apostles, you have not in any way wished to yield to them.

He says, I know your works and your labor and your patience, "and nothing of the good things you do has escaped my notice." (Job 34:21) The one who formed the hearts of you all, who understands all your works (Ps. 32:15), and who says that you cannot bear evil men, has given you a spirit of perseverance.

The believers in Ephesus fulfilled the divine command: "not to trust every spirit, but to test the spirits to see whether they are from God." (1 Jn. 4:1) Therefore, they tested those who were preaching the Gospel among them and put them to the test; they found some false apostles who were delivering spurious doctrines, and he says that those around Cerinthus, who were contemporaries of the evangelist, were proclaimers of profane doctrines.

"I know thy works, and thy labour, and thy patience." In the first epistle He speaks thus: I know that thou sufferest and workest, I see that thou art patient; think not that I am staying long from thee.

"And that thou canst not bear them that are evil, and who say that they are Jews and are not, and thou has found them liars, and thou hast patience for My name's sake." All these things tend to praise, and that no small praise; and it behoves such men, and such a class, and such elected persons, by all means to be admonished, that they may not be defrauded of such privileges granted to them of God. These few things He said that He had against them.

And thou hast patience, and hast endured for my name, and hast not fainted. As this is obvious, let us pass over it.

He says, and you have patience and have endured for my name's sake, and have not grown fatigued, and you have done well indeed; for it is said, "Bear one another's burdens, and so fulfill the law of God." (Gal. 6:2)

But I have somewhat against thee, because thou hast left thy first charity. Be mindful therefore from whence thou art fallen: and do penance, and do the first works. Let us not believe that the one who has left his first charity is the one he honored with such great praise in the previous verse; but from this species he turns his speech towards another, which he judges worthy of reprimand. By the first charity, he means that of earlier times, using a human way of speaking. Or else I come to thee, and will move thy candlestick out of its place, except thou do penance. What does it mean to say to an unrepentant man, I come to thee, if not "I will make thee feel the presence of my wrath?" And since the angel and the candlestick are one in signification, what does it mean to say I will move thy candlestick out of its place, if not "I will move thee?" Here we must understand not the whole angel, but the unrepentant part of him, and its place is the Church; for since he is dealing not with genus but with species in the angel, he shows the place of the species in the genus. It is also to be noted that he does not say "I will throw away," but I will move, showing that an unrepentant person is by no means totally torn away from the Church as long as they are in this life, but that, because of their unrepentant heart, they do not deserve the gift of holiness by which they shone before human eyes. The Lord is said to move a candlestick (that is, not to set it up) in the same way as he is said to harden Pharaoh's heart. [Ex. 4:21; 7:3, 13, 22; 8:19; 9:12, 35; 10:1, 20, 27; 11:10; 14:4, 8] So when someone commits a fault, then their candlestick is moved in the sight of men; but if they quickly stand up through penitence, it is mercifully put back in the same place; and that is why many are standing in the sight of God, who in the sight of men seem to be lying down. Therefore he says, I will quickly move thy candlestick out of its place, except thou do penance, that is "Thou shalt not get the gift of holiness back after thy fall, except thou take care to soften thy heart to penance."

But I have this against you, that you have left your first love, etc. In some matters, indeed, you have abandoned the love you began with, which, unless they recover, I will deprive them of the promised light. However, in some matters, you hate the deeds of the Nicolaitans, which are revealed in the following, that is, idolatry and fornication.

He says, but I have this against you, that you have abandoned your first love. Remember therefore from where you have fallen, and repent, and do the works you did at first in righteousness. As he says, "your good deeds have not escaped me," (Job. 34:21) likewise, you have not ceased your love for those in need. Therefore, return to the previous kindness taught by me, which you have neglected. He said, "See that you do not turn back from where you have gone out."

The coming to you does not indicate a transitional movement, since God fills all things, but rather a turning as if from patience to punishment. The removal of the lampstand, or rather the church, he says is its own abandonment which occurs against those who sin; in everything, they are thrown into confusion and turmoil, as it is also said: "My eye has been troubled in my anger; and my heart within me was troubled." (Ps. 30:10; 54:4)

You have sinned, yet you still can be reconciled. You have someone to whom you can make satisfaction, yes, and one who wills it. If you doubt that this is true, consider what the Spirit says to the churches. He charges the Ephesians with "having abandoned charity." He reproaches the Thyatirenes with fornication and "eating food sacrificed to idols." He accuses the Sardians of "works that are not complete." He censures the people of Pergamos for teaching false doctrines. He upbraids the Laodiceans for "placing their trust in riches." And yet he warns them all to repent—even adding threats. But he would not threaten the impenitent if he failed to pardon the penitent.

This if you doubt, unravel the meaning of "what the Spirit saith to the churches." He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant.

"And thou hast left thy first love: remember whence thou hast fallen." He who falls, falls from a height: therefore He said whence: because, even to the very last, works of love must be practised; and this is the principal commandment. Finally, unless this is done, He threatened to remove their candlestick out of its place, that is, to disperse the congregation.

For although he wishes that we remember those instances in which we have badly fallen, he exhorts that we might not fall again. And that our faults which we have committed might be cleansed, he shows a way by which one might come to pardon when he says, "Repent." That is, wash away your sins with tears, just as "that sinful woman," as a type of the church, "washed the feet of Jesus with her tears and wiped them with her hair." And he exhorts and commands what one should do after repentance: "Do your first works," either by an extraordinary goodness or do those works which you had done in the earnestness of your first conversion.

Note that he did not say that he "takes away" [the lampstand] but that he "moves." For the lampstand signifies the one Christian people. Therefore, he says that this lampstand is to be moved, not taken away, so that we might understand that in the very same church the evil are moved and the good confirmed. Moreover, he means that by the hidden but nonetheless just judgment of God, that which is taken from the evil is given as increase to the good. This fulfills that which is written, "He who has, it will be added to him; but to him who has not, even that which he has shall be taken from him."

I have read your letter, beloved brethren, wherein you wrote that your wholesome counsel was not wanting to our brethren, that, laying aside all rash haste, they should manifest a religious patience to God, so that when by His mercy we come together, we may debate upon all kinds of things, according to the discipline of the Church, especially since it is written, "Remember from whence thou hast fallen, and repent." Now he repents, who, remembering the divine precept, with meekness and patience, and obeying the priests of God, deserves well of the Lord by his obedience and his righteous works.

You have done uprightly and with discipline, beloved brethren, that, by the advice of my colleagues who were present, you have decided not to communicate with Gaius the presbyter of Didda, and his deacon; who, by communicating with the lapsed, and offering their oblations, have been frequently taken in their wicked errors; and who once and again, as you wrote to me, when warned by my colleagues not to do this, have persisted obstinately, in their presumption and audacity, deceiving certain brethren also from among our people, whose benefit we desire with all humility to consult, and whose salvation we take care for, not with affected adulation, but with sincere faith, that they may supplicate the Lord with true penitence and groaning and sorrow, since it is written, "Remember from whence thou art fallen, and repent." And again, the divine Scripture says, "Thus saith the Lord, When thou shalt be converted and lament, then thou shalt be saved, and shall know where thou hast been."

That all sins may be forgiven him who has turned to God with his whole heart... Also in the Apocalypse: "Remember whence thou hast fallen, and repent; but if not, I will come to thee quickly, and remove thy candlestick out of its place."

But I wonder that some are so obstinate as to think that repentance is not to be granted to the lapsed, or to suppose that pardon is to be denied to the penitent, when it is written, "Remember whence thou art fallen, and repent, and do the first works," which certainly is said to him who evidently has fallen, and whom the Lord exhorts to rise up again by his works, because it is written, "Alms do deliver from death," and not, assuredly, from that death which once the blood of Christ extinguished, and from which the saving grace of baptism and of our Redeemer has delivered us, but from that which subsequently creeps in through sins. Moreover, in another place time is granted for repentance; and the Lord threatens him that does not repent: "I have," saith He, "many things against thee, because thou sufferest thy wife Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed to idols; and I gave her a space to repent, and she will not repent of her fornication. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds; " whom certainly the Lord would not exhort to repentance, if it were not that He promises mercy to them that repent.

Whence have you fallen?—Pay attention to what kind of honor you were in the beginning.

I will remove your lampstand—If the people is not converted, or the church that is the lampstand, from evil, it will be cast away from the face of the Son. Such is one justice to you.

Further, also, concerning Jerusalem and the Lord, they venture to assert that, if it had been "the city of the great King," it would not have been deserted. This is just as if any one should say, that if straw were a creation of God, it would never part company with the wheat; and that the vine twigs, if made by God, never would be lopped away and deprived of the clusters. But as these [vine twigs] have not been originally made for their own sake, but for that of the fruit growing upon them, which being come to maturity and taken away, they are left behind, and those which do not conduce to fructification are lopped off altogether; so also [was it with] Jerusalem, which had in herself borne the yoke of bondage (under which man was reduced, who in former times was not subject to God when death was reigning, and being subdued, became a fit subject for liberty), when the fruit of liberty had come, and reached maturity, and been reaped and stored in the barn, and when those which had the power to produce fruit had been carried away from her [i.e., from Jerusalem], and scattered throughout all the world. Even as Esaias saith, "The children of Jacob shall strike root, and Israel shall flourish, and the whole world shall be filled with his fruit." The fruit, therefore, having been sown throughout all the world, she (Jerusalem) was deservedly forsaken, and those things which had formerly brought forth fruit abundantly were taken away; for from these, according to the flesh, were Christ and the apostles enabled to bring forth fruit. But now these are no longer useful for bringing forth fruit. For all things which have a beginning in time must of course have an end in time also.

Women who possessed angels (as husbands) could desire nothing more; they had, forsooth, made a grand match! Assuredly they who, of course, did sometimes think whence they had fallen, and, after the heated impulses of their lusts, looked up toward heaven, thus requited that very excellence of women, natural beauty, as (having proved) a cause of evil, in order that their good fortune might profit them nothing; but that, being turned from simplicity and sincerity, they, together with (the angels) themselves, might become offensive to God.

But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate. As if the universal angel were told, "Not in the species that I have just frightened, but in another one, thou hast this, that thou hatest the deeds of the Nicolaites, which I also hate." As for what the specific deeds of the Nicolaites are, blessed Augustine explained it in his book on heresies, saying: "Nicolas, according to the story, was one of the seven deacons who were ordained by the apostles. [Cf. Acts 6] As he was censured for jealousy towards his wife, who was very beautiful, he is said, in order to exculpate himself, to have given permission for anyone who so wished to use her. This deed of his gave rise to a most shameful sect, which has as a principle the promiscuous use of women. Its followers also do not even keep their food free of things sacrificed to idols." Moreover, all the heretics generally, are Nicolaites: indeed "Nicolas" translates to "foolish people." Therefore all those who do not hold the right views concerning the Father's wisdom, which is the Son, even if they are wise for the world, show that they are fools for God. We find Nicolaites even in the Church: namely those we see foolishly amassing treasure in their love for the world. Finally, it is to be noted that he does not say "Thou hatest the Nicolaites," but the deeds of the Nicolaites, because it is demonstrated that the Lord and those who are on his side do not hate in them the nature, which was created good in them, but their execrable deeds.

Of the Nicolaitans, it is interpreted as "a pouring out" or "the folly of a fainting church." And this is rightly said of heretics who have been poured out from the container of the truth and have tumbled headlong into the mud of deceit. And, concerning this pouring out, it is said in the Law: "You are poured out as water; you will not rise up." Clearly, the foolishness of a fainting church is the perverse teaching of the heretics, for they do not bring healing to the wound of the people, but they afflict upon the people the greatest of weaknesses, thinking foolish thoughts about God and being themselves fully taken over by ridiculous ideas. Concerning such persons it is said: "They have restored the sorrow of my people to dishonor, saying, 'Peace, peace,' when there is no peace."

Similar, too, are those who claim to be followers of Nicolaus. They keep one of the man's sayings, forcing its meaning: "One must misuse the flesh." But this admirable man showed that we ought to curtail pleasures and desires and to use this discipline to weaken the impulses and onset of the flesh. Those who wallow in pleasure like goats are (you might say) violating the body and are plunged in the delights of passion. They do not realize that the body, whose nature is fleeting, falls into rags, while the soul is buried in a slough of vice, when they follow the instructions of pleasure rather than a man of apostolic faith.

Because you hate the works of the Nicolaitans—The heresies are those called according to the name of Nicholas. For he was one of the seven deacons who were constituted with Stephen; when he was made a disciple, he dismissed his wife, who was beautiful; and he lived chastely, and she also likewise. When a certain time had passed, there arose certain ones after him, and they made their wives common.

There are, however, among the Gnostics diversities of opinion; but we have decided that it would not be worth while to enumerate the silly doctrines of these (heretics), inasmuch as they are (too) numerous and devoid of reason, and full of blasphemy. Now, even those (of the heretics) who are of a more serious turn in regard of the Divinity, and have derived their systems of speculation from the Greeks, must stand convicted (of these charges). But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifferency of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols.

The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, [when they are represented] as teaching that it is a matter of indifference to practise adultery, and to eat things sacrificed to idols. Wherefore the Word has also spoken of them thus: "But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate."

He says, nevertheless, you have this in your favor, that you hate the works of the Nicolaitans, which I also hate. He placed the fault of the two achievements in the middle, so that from the praises at the extremes, he might console the blame in the middle, so that no one would be overwhelmed by the greater sorrow. Now, as for Nicolaus, the one for whom we are speaking, he became an arch-heretic, blasphemous and detestable. Therefore, those descended from him, turning away from those evils, found praise in Ephesus through Christ. ...

A brother heretic emerged in Nicolaus. He was one of the seven deacons who were appointed in the Acts of the Apostles. He affirms that Darkness was seized with a concupiscence—and, indeed, a foul and obscene one—after Light: out of this permixture it is a shame to say what fetid and unclean (combinations arose). The rest (of his tenets), too, are obscene. For he tells of certain Æons, sons of turpitude, and of conjunctions of execrable and obscene embraces and permixtures, and certain yet baser outcomes of these. He teaches that there were born, moreover, dæmons, and gods, and spirits seven, and other things sufficiently sacrilegious alike and foul, which we blush to recount, and at once pass them by. Enough it is for us that this heresy of the Nicolaitans has been condemned by the Apocalypse of the Lord with the weightiest authority attaching to a sentence, in saying "Because this thou holdest, thou hatest the doctrine of the Nicolaitans, which I too hate."

"This thou hast also, that thou hatest the deeds of the Nicolaitanes." But because thou thyself hatest those who hold the doctrines of the Nicolaitanes, thou expectest praise. Moreover, to hate the works of the Nicolaitanes, which He Himself also hated, this tends to praise. But the works of the Nicolaitanes were in that time false and troublesome men, who, as ministers under the name of Nicolaus, had made for themselves a heresy, to the effect that what had been offered to idols might be exorcised and eaten, and that whoever should have committed fornication might receive peace on the eighth day. Therefore He extols those to whom He is writing; and to these men, being such and so great, He promised the tree of life, which is in the paradise of His God.

He, that hath an ear, let him hear what the Spirit saith to the churches. By saying this, he clearly shows that in the one church of the Ephesians, he includes the totality of believers. He is not after the ears of the body, but after those of the heart, according to this: I say to you that hear. [Luke 6:27] Now, since the angel bore the person of the Son specifically, what does it mean that it is not said "what the Son of God" but what the Spirit saith to the churches, if not that, to instruct human manners, the words of the Son are the words of the Spirit? Or, alternatively, we should understand in the Spirit not the person of the Holy Spirit specifically, but the whole Trinity. To him, that overcometh, I will give to eat of the tree of life, which is in the paradise of my God. The tree of life is the wisdom of God the Father, according to this saying of Solomon's: Blessed is the man that findeth wisdom, a tree of life, etc. [Prov. 3:13-18] It is fitting for it to be called a tree of life, because in the present it protects its elect from the heat of vices, and in the future blessedness it will provide those who desire wisdom with the food of eternal contemplation; whence this: I shall be filled when thy glory shall appear to me. [Variant of Ps. 16:15] So to him who overcomes, that is to him who, in Christ and through Christ, prevails over the temptations of the old enemy, Christ will, according to his humanity, give to eat of the tree of life, because, when he comes for the judgment, he will bring him to contemplate the majesty of his divinity. As for the paradise the tree of life is in, it is eternal life, which is in the tree of life. Note also that he says he has a God as he speaks according to his humanity which he assumed for us. Furthermore, the fact that he both partly praises and partly blames this angel, is in accordance with the latter's name: for "Ephesus" means both "great fall" and "my will."

Every person has a physical ear, but only the spiritual person has a spiritual ear, such as was granted to Isaiah. And to such as conquer in the struggle against the demons, he promised to give "to eat from the tree of life," that is, to grant them to share in the blessings of the future age, for eternal life is figuratively depicted through the tree. And Christ is said to be both, as is clear from what Solomon says and what our apostle writes in another passage. For, concerning wisdom, Solomon says, "She is the tree of life," while John writes about Christ,"This is God and eternal life." If, therefore, we are allowed to attain to these things, let us accomplish the victory over our sufferings. For, most certainly proper recompense will follow our trials, by the grace and beneficence of our Lord, Jesus Christ, with whom be glory to the Father together with the Holy Spirit for ever and ever. Amen.

He has spoken of the toil of the church. He has described the perversity of the heretics. Now to those still in their failures, he exhorts to repentance, and [he] promises rewards after this toil to those who are victorious, so that, entering into paradise, they might freely eat from the tree of life, for which Adam was expelled from paradise, lest he eat anything from it. And so he says, "which is in the paradise of my God," where, namely, the wind breathes life, where the mysteries give virtue, and he furnishes the fruit of the tree of life, that is, an eternity which does not fade away.

He who has an ear, let him hear, etc. What he writes to each, he demonstrates he says to all churches. For it was not only the church of the Ephesians that was to be removed from its place if it did not repent, nor is the seat of Satan only in Pergamum and not everywhere. Thus, the other matters of each individual church are common to the whole Church.

To him who overcomes, I will give to eat from the tree of life which is in the paradise of God. The tree of life is Christ, in whose vision in the heavenly paradise, and in the present body of the Church, the holy souls are refreshed.

Therefore, however much one may be illuminated by the light of nature and acquired knowledge, one cannot enter into oneself so as within oneself to delight in the Lord, except through the mediation of Christ, who says: I am the door. If anyone enters through me, he shall be saved, and shall go in and go out, and shall find pastures. But to this door we do not draw near unless we believe in him, hope in him, and love him. It is necessary, therefore, if we wish to re-enter into the enjoyment of Truth as into paradise, that we enter through faith, hope, and charity in the mediator of God and men, Jesus Christ, who is as the tree of life in the midst of paradise.

And in there, in beyond Nature, we shall eat of the tree of life. At present, if we are reborn in Christ, the spirit in us lives directly on God; but the mind, and still more the body, receives life from Him at a thousand removes—through our ancestors, through our food, through the elements. The faint, far-off results of those energies which God's creative rapture implanted in matter when He made the worlds are what we now call physical pleasures; and even thus filtered, they are too much for our present management. What would it be to taste at the fountain-head that stream of which even these lower reaches prove so intoxicating? Yet that, I believe, is what lies before us. The whole man is to drink joy from the fountain of joy. As St. Augustine said, the rapture of the saved soul will "flow over" into the glorified body.

Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

Tree of life—Christ, or his precious body.

And, first, we must inquire if Adam can be likened to the Son of God, when he was found in the transgression of the Fall, and heard the sentence, "Dust thou art, and unto dust shalt thou return." For how shall he be considered "the first-born of every creature," who, after the creation of the earth and the firmament, was formed out of clay? And how shall he be admitted to be "the tree of life" who was cast out for his transgression, lest "he should again stretch forth his hand and eat of it, and live forever?"

The tree of life which Paradise once bore, now again the Church has produced for all, even the ripe and comely fruit of faith. Such fruit it is necessary that we bring when we come to the judgment-seat of Christ, on the first day of the feast; for if we are without it we shall not be able to feast with God, nor to have part, according to John, in the first resurrection. For the tree of life is wisdom first begotten of all. "She is a tree of life to them that lay hold upon her," says the prophet; "and happy is every one that retaineth her." "A tree planted by the waterside, that will bring forth his fruit in due season;" that is, learning and charity and discretion are imparted in due time to those who come to the waters of redemption. He that hath not believed in Christ, nor hath understood that He is the first principle and the tree of life, since he cannot show to God his tabernacle adorned with the most goodly of fruits, how shall he celebrate the feast? How shall he rejoice? Desirest thou to know the goodly fruit of the tree? Consider the words of our Lord Jesus Christ, how pleasant they are beyond the children of men. Good fruit came by Moses, that is the Law, but not so goodly as the Gospel. For the Law is a kind of figure and shadow of things to come, but the Gospel is truth and the grace of life. Pleasant was the fruit of the prophets, but not so pleasant as the fruit of immortality which is plucked from the Gospel.

He who has an ear, that is, one who is obedient, and who obeys divine laws, let him hear what the Spirit says to the churches. The Spirit says, either that the things of the Revelation were being accomplished in the Spirit, or that the Spirit refers to Christ, as He is and is understood to be God, just as a servant and the Son of Man speaks as he is and is understood to be a man. For the Godhead has been said to be spirit in general, as the Lord Himself says to the Samaritan woman He was speaking with: "God is spirit, and those who worship Him must worship in spirit and truth." (Jn. 4:24) What then does the Spirit say?

This is a figurative expression; for the tree of life refers to the blessed and everlasting life, which the saints will enjoy in the kingdom of God, which is now called Paradise. For indeed, those here are said to be worthy as victors over the enemy and as avengers in these trials. But indeed, for the Lord to say, of my God, let no one be caused to stumble; for it is necessary, according to the economy of the flesh, that all humble words be observed. For indeed He also said in the Gospel: "I am going to my Father, and your Father, and my God, and your God." (Jn. 20:17) These things were conveyed to the church of Ephesus.

In still another sense, a persecution can be considered as a contest. Who sets the terms of any contest if not the one who provides the crown and the prizes? You will find the terms of this contest decreed in the Apocalypse, where he proclaims the rewards of victory, especially for those who really come through persecution victorious, and in their victorious struggle have fought not merely against flesh and blood but against the spirits of wickedness. Obviously, then, the superintendent of the games and the one who sets the prize is the one who decides who is the winner of the contest. The essence, then, of a persecution is the glory of God, whether he approves or condemns, raises up or casts down.

Why should I add more touching these two planks (as it were) of human salvation, caring more for the business of the pen than the duty of my conscience? For, sinner as I am of every dye, and born for nothing save repentance, I cannot easily be silent about that concerning which also the very head and fount of the human race, and of human offence, Adam, restored by exomologesis to his own paradise, is not silent.

"Who conquers, I will grant to eat from the tree of life," that is, from the fruit of the cross, "which is in the paradise of my God." The church is to be regarded as paradise, for "all things were done in figure," and Adam was "the shadow of the one to come," as the apostle teaches. Indeed, the tree of life is the wisdom of God, the Lord Jesus Christ, who hung on the cross. In the church and in the spiritual paradise, he gives to the faithful food of life and the sacrament of the celestial bread, of which you read, "Wisdom is the tree of life to those who embrace her."

And to the angel of the church in Smyrna write. He suggests to this church to endure persecution, to which the name also agrees. For Smyrna means myrrh, which signifies the mortification of the flesh.

These things says the first and the last, who was dead and came to life. Who both created all things and restored all things by dying. A fitting preface for urging patience.

And to the angel of the church of Smyrna—Those cities are in the region of Asia.

I am the first—eternal and from the beginning. And the last—without end. And in the end of times I have put on the body.

First, meaning that the Lord calls Himself by the essence of the Godhead [τῆς θεότητος]; Last, indeed, meaning, by the incarnation and the economy with the flesh. He who is said to have died and came to life again; he who is said to have come to the experience of death, and by death has destroyed death (2 Tim. 1:10).

In the things of the flesh you have tribulation and poverty, which you endure for my sake, being beaten by unbelievers and being deprived of present goods. But in the things of the Spirit you are rich, for you have the "hidden treasure in the field" of your heart.

He praises the works of his church, for through many tribulations she contends for the kingdom. He indicates expressly the grace of poverty, because [the church] despises very much the things of the present time, so that she might acquire future things. "But you are rich." You are rich in faith and are filled with an abundance of blessings. "And you are slandered by those who say that they are Jews and are not, but are a synagogue of Satan." For the church often sustains much insult from those who claim that they confess God, but do not confess him. Rather, their congregation is bound to the devil as its source. For that reason, he exhorts his church not to fear those who kill the body, but afterward have nothing which they can do.

I know your tribulation and poverty, but you are rich. For blessed are the poor in spirit, for theirs is the kingdom of heaven. Which Fortunatus beautifully explained in a short verse, saying: "The poor in their narrowness reign by having God."

Those who say they are Jews and are not. They profess to know God, but deny him by their deeds. For Jew is the name of religion. Hence also the Apostle: "For he is not a Jew who is one outwardly, nor is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter."

I know your affliction and your poverty, yet you are rich, yet do not say anything like the disobedient Jews said who rejected the faith, "that we have fasted and you did not notice, we have humbled our souls and you did not pay attention." (Isa. 58:3) But he says you are rich because you have Christ as your wealthy protector, even though he became poor for our sake (2 Cor. 8:9) by taking the form of a servant (Philip. 2:7).

And the slander of the illegitimate Jews is interpreted as the confession of Judas. Therefore, the true Jews, and the spiritual Israel, would be those who confess Christ, and Israel are those who see God in spirit. "For the one who is a Jew outwardly is not a Jew, nor is circumcision that is outward in the flesh" pleasing to God, as Paul says, "but the one who is a Jew inwardly, and circumcision is of the heart," not of the flesh. (Rom. 2:28) Therefore, the Jews who have remained in unbelief form a blasphemous synagogue, led by Satan.

For in God's estimation he is not a Jew who is called a Jew among men (nor is he a Gentile that is called a Gentile), but he who, believing in God, fulfils His law and does His will, though he be not circumcised. He is the true worshipper of God, who not only is himself free from passions, but also sets others free from them; though they be so heavy that they are like mountains, he removes them by means of the faith with which he believes in God. Yea, by faith he truly removes mountains with their trees, if it be necessary.

He speaks to every church that is poor in spirit yet possesses all things, as the apostle says, "as having nothing, and yet possessing everything." "And you are slandered by those who say that they are Jews and are not, but are a synagogue of Satan." Here certainly it is shown that he was not speaking only to a special church, for it was not only at Smyrna where there were or are Jews who slander. However, it is possible that there is a double meaning of "Jews" here, either those who are openly Jews outside or those who are Jews within [the church], that is, false Christians. For religiosity is characteristic of the Jews, as the apostle says, "He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal." And again he says, "We are the circumcision who worship God in spirit, and put no confidence in the flesh." Nor ought we ourselves to abandon those [in the church] when they are even called a synagogue of Satan. For we know that the Lord has presented us with an example of longsuffering by tolerating Judas even unto the end.

The following epistle unfolds the mode of life and habit of another order which follows. He proceeds to say:-

"I know thy tribulation and thy poverty, but thou art rich." For He knows that with such men there are riches hidden with Him, and that they deny the blasphemy of the Jews, who say that they are Jews and are not; but they are the synagogue of Satan, since they are gathered together by Antichrist; and to them He says:-

Fear none of those things which thou shalt suffer. According to this saying of the Gospel: Fear ye not them that kill the body, and are not able to kill the soul. [Matt. 10:28] Behold, the devil will cast some of you into prison that you may be tried: and you shall have tribulation ten days. Here it is clearly shown that he is addressing several people in one angel: for while he first said Fear none of those things which thou shalt suffer in the singular, he said some of you in the plural, as well as that you may be tried; but he did not say either "that they may be tried" or "they shall have," but that you may be tried and you shall have: he did so in order to let us know by saying this that many are standing together in one. So it is all the straits of oppressions that he indicated by the name of prison. When he says not "you" but some of you, he wants us to understand by this those who emerge victorious from the tribulations inflicted on them. Now what does it mean that he confines the tribulation of the Church to a number of ten days, if not that the Church is doing battle against the various sufferings of persecutions and diverse enticements of desires while submitting to the commandments of the Decalogue? Be thou faithful until death: and I will give thee the crown of life. This is said to the whole Church generally, and to every one of the faithful specifically. Hence the Lord in the Gospel: He that shall persevere unto the end, he shall be saved. [Ibid. 22]

QUESTION: What is meant by and you shall have tribulation ten days? ANSWER: It means the whole time during which the commandments of the Decalogue are necessary; for, as long as you follow the light of the divine Word, you are bound to suffer the prison of the opposing enemy.

He speaks of those future trials and evils which will come upon them from the impious, and he comforts his faithful, that they not be fearful of the tortures of the persecutors. And he indicates what they would be strong enough to suffer and what the enemy would be able to do.… For, just as in the early period of the catholic church, after the banishment of the apostle, whose sayings these are, the sufferings continued and many tribulations were inflicted upon the church, so we know that also in the future more [sufferings] will be inflicted when the antichrist arrives, although even now the church often sustains many sufferings in various places and regions from heretics and from native populations.

But he says, "You will have tribulation for ten days." This is to say, should you consider the present evils which you suffer in comparison to the perpetuity of the future blessedness, you will regard these without doubt as small and as quickly transient as though of ten days duration. And therefore, the apostle said: "I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us."

Behold, the devil is about to throw some of you into prison, that you may be tested. These words apply to the universal Church, against which the devil always exercises inextricable enmities.

And you will have tribulation ten days. This signifies the whole time in which the necessary commandments of the Decalogue are present. For as long as you follow the light of the divine word, it is necessary to endure the prison of the adversarial enemy. Some understand the ten persecutions of the nations from Caesar Nero to Diocletian to be signified.

Be faithful unto death, etc. He shows to what extent the ten days reach, advising to keep the faith unto death.

We shall have this crown if we wish to imitate the glorious Virgin. Whence it is written: "Blessed is the man who endures temptation, for when he has been proved, he shall receive the crown of life"; and in the Apocalypse: "Be faithful unto death, and I will give you the crown of life."

Although I know, dearest brethren, that you have frequently been admonished in my letters to manifest all care for those who with a glorious voice have confessed the Lord, and are confined in prison; yet, again and again, I urge it upon you, that no consideration be wanting to them to whose glory there is nothing wanting. And I wish that the circumstances of the place and of my station would permit me to present myself at this time with them; promptly and gladly would I fulfil all the duties of love towards our most courageous brethren in my appointed ministry. But I beseech you, let your diligence be the representative of my duty, and do all those things which behove to be done in respect of those whom the divine condescension has rendered illustrious in such merits of their faith and virtue. Let there be also a more zealous watchfulness and care bestowed upon the bodies of all those who, although they were not tortured in prison, yet depart thence by the glorious exit of death. For neither is their virtue nor their honour too little for them also to be allied with theblessed martyrs. As far as they could, they bore whatever they were prepared and equipped to bear. He who under the eyes of God has offered himself to tortures and to death, has suffered whatever he was willing to suffer; for it was not he that was wanting to the tortures, but the tortures that were wanting to him. "Whosoever shall confess me before men, him will I also confess before my Father which is in heaven,"2 saith the Lord. They have confessed Him "He that endureth to the end, the same shall be saved,"3 saith the Lord. They have endured and have carried the uncorrupted and unstained merits of their virtues through, even unto the end. And, again, it is written, "Be thou faithful unto death, and I will give thee a crown of life."4 They have persevered in their faithfulness, and stedfastness, and invincibleness, even unto death. When to the willingness and the confession of the name in prison and in chains is added also the conclusion of dying, the glory of the martyr is consummated.

That injuries and penalties of persecutions are not to be feared by us, because greater is the Lord to protect than the devil to assault. John, in his epistle, proves this, saying: "Greater is He who is in you than he that is in the world."70 Also in the cxviith Psalm: "I will not fear what man can do unto me; the Lord is my helper."71 And again: "These in chariots, and those in horses; bat we will glory in the name of the Lord our God. They themselves are bound,72 and they have fallen; but we have risen up, and stand upright."73 And even more strongly the Holy Spirit, teaching and showing that the army of the devil is not to be feared, and that, if the foe should declare war against us, our hope consists rather in that war itself; and that by that conflict the righteous attain to the reward of the divine abode and eternal salvation,-lays down in the twenty-sixth Psalm, and says: "Though an host should be arrayed against me, my heart shall not fear; though war should rise up against me, in that will I put my hope. One hope have I sought of the Lord, this will I require; that I may dwell in the house of the Lord all the days of my life."74 Also in Exodus, the Holy Scripture declares that we are rather multiplied and increased by afflictions, saying: "And the more they afflicted them, so much the more they became greater, and waxed stronger."75 And in the Apocalypse, divine protection is promised to our sufferings. "Fear nothing of these things," it says, "which thou shalt suffer."76 Nor does any one else promise to us security and protection, than He who also speaks by Isaiah the prophet, saying: "Fear not; for I have redeemed thee, and called thee by thy name: thou art mine. And if thou passest through the water, I am with thee, and the rivers shall not overflow thee. And if thou passest through the fire, thou shalt not be burned, and77 the flame shall not burn thee; for I, the Lord thy God, the Holy One of Israel, am He who maketh thee safe."78 Who also promises in the Gospel that divine help shall not be wanting to God's servants in persecutions, saying: "But when they shall deliver you up, take no thought how or what ye shall speak. For it shall be given you in that hour what ye shall speak. For it is not ye who speak, but the Spirit of your Father who speaketh in you."79 And again: "Settle it in your hearts not to meditate before how to answer. For I will give you a mouth and wisdom, which your adversaries shall not be able to resist."80 As in Exodus God speaks to Moses when he delayed and trembled to go to the people, saying: "Who hath given a mouth to man? and who hath made the stammerer? and who the deaf man? and who the seeing, and the blind man? Have not I, the Lord God? And now go, and I will open thy mouth, and will instruct thee what thou shall say."81 Nor is it difficult for God to open the mouth of a man devoted to Himself, and to inspire constancy and confidence in speech to His confessor; since in the book of Numbers He made even a she-ass to speak against the prophet Balaam.82 Wherefore in persecutions let no one think what danger the devil is bringing in, but let him indeed consider what help God affords; nor let human mischief overpower the mind, but let divine protection strengthen the faith; since every one, according to the Lord's promises and the deservings of his faith, receives so much from God's help as he thinks that he receives. Nor is there anything which the Almighty is not able to grant, unless the failing faith. of the receiver be deficient and give way.

Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

What they did prove, or, rather, strongly suggest, was that something had entered human psychology which was stronger than strong pain. If a young girl, scourged and bleeding to death, saw nothing but a crown descending on her from God, the first mental step was not that her philosophy was correct, but that she was certainly feeding on something.

It is enough for the great martyrs and criminals of the French revolution, that they have surprised for all time the secret weakness of the strong. They have awakened and set leaping and quivering in his crypt for ever the coward in the hearts of kings.

Do not fear anything, he says, of what you are about to suffer. behold, the Devil is about to throw some of you into prison, so that you may be tested; and you will have a trial for ten days. For indeed by the power of the Devil, men do evil to the godly. But God consents, testing them more thoroughly through trials. But take heart, he says, your suffering is brief and short-lived.

Be faithful until death, and I will give you the crown of life. This is true: for it has been said, "He who endures to the end will be saved," (Matt. 10:22) but not the one who throws their shield [ῥίψασπις] and, having grown weak, turns away from the struggles.

"Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation." These words are fitting for the universal church, against whom the devil is always waging war with unavoidable hostilities. And for this reason the course of the present life is signified by the ten days, since in the Decalogue there exists in brief form a summary of the law. For here are the required divine commandments where there is need for continence. For this reason also the Lord said, "Agree with your accuser," that is, the law, "while you are with him in the way of this age." In this way he indicates the entire time when, with the law instructing you, there is conflict against the manifold allurements of desire, so that when the five physical senses are subdued through the grace of God, victory is achieved. And when duplicated on account of the twofold sexes, the five senses become ten.I also think that the ten days may be interpreted as the total course of this life in which there will never fail to be a threefold temptation for the faithful. For "the life of man upon the earth is a trial," and this is so as the seven days pass by and continue to pass by until the whole time of the present life is unfolded. The devil was permitted to bring this temptation even upon our Lord Jesus Christ as the head of the church. This spiritual battle of the church of Christ is further indicated in the figure of a woman who is in struggle. For the Lord said to the serpent, "I will put enmity between you and the woman. She will watch your head, and you will lie in wait for her heel." It is, therefore, clearly recognized that in this age, which is completed in the course of seven days, the church of Christ is subjected to various trials. These receive their most powerful and principal expression in the three sins, in the passion of fleshly desire and the unrestrained gluttony of forbidden excesses. The enemy attempted to deceive the Lord by way of bread, as though he were a second Adam, since he had given the first Adam a draught of death when he persuaded him to taste what was forbidden to humankind. And so by rendering the first Adam a captive to the belly, he intended to bind him in addiction also to other desires of the flesh. And the enemy was also allowed to attack the Lord with the temptation to vainglory when he exhorted him to throw himself headlong from the pinnacle of the temple, adding the witness of the psalm which says, "He has given his angels charge over you" and the following. And just as the enemy had deceived the first man with the suggestion, "You shall be like gods knowing good and evil," so he exhorted the Lord to throw himself down incautiously out of the desire to display the deity which he had laid aside. And the enemy tempts also a third time through which it is indicated that greed for the glory of earthly kingdoms and the pomp of worldly wealth must be condemned. When this threefold temptation is added to the times of this life, which are indicated by the seven days, the number ten is fulfilled, and for this reason it is said, "for ten days you will have tribulation."

These words pertain to the entire church. For also the apostle teaches this when he speaks of Adam and says, "Adam was not deceived, but the woman was deceived and became a transgressor." And thereupon he indicated the church by moving to figurative speech, saying, "She will be saved through the bearing of sons, if she continues in faith and love and holiness with modesty." No one believes that this is spoken of a woman who is dead, and not rather of the church of Christ.

Nay, then, He does even choose. He calls us to it. To him who conquers He says, "I will give a crown Of life." Be you, too, faithful unto death, and fight you, too, the good fight, whose crown the apostle feels so justly confident has been laid up for him.

What fear would it be better to understand (as here meant), than that which gives rise to denial? What love does he assert to be perfect, but that which puts fear to flight, and gives courage to confess? What penalty will he appoint as the punishment of fear, but that which he who denies is about to pay, who has to be slain, body and soul, in hell? And if he teaches that we must die for the brethren, how much more for the Lord,-he being sufficiently prepared, by his own Revelation too, forgiving such advice! For indeed the Spirit had sent the injunction to the angel of the church in Smyrna: "Behold, the devil shall cast some of you into prison, that ye may be tried ten days. Be thou faithful unto death, and I will give thee a crown of life." Also to the angel of the church in Pergamus (mention was made) of Antipas, the very faithful martyr, who was slain where Satan dwelleth.

"Be thou faithful unto death." That they should continue to be faithful even unto death.

He, that hath an ear, let him hear what the Spirit saith to the churches: He that shall overcome, shall not be hurt by the second death. When the sacred Scripture usually mentions three deaths, namely one of sin, one of the flesh, and one of damnation, why is the last damnation in this passage not called the third, but the second death, if not because it seems that here are mentioned only the deaths that are demonstrated to harm? Namely the death of sin and the death of eternal punishment, compared to which that of the flesh is not worthy to be called death. By the word hurting, we should understand decay in afflictions.

He who overcomes shall not be hurt by the second death. He who remains faithful until the death of the flesh will not fear the eternal death of the soul.

This then is done in them through grace so that the change brought about by divine gift may begin in them here. The change begins first through justification, in which there is a spiritual resurrection, and afterwards, in the resurrection of the body, in which the change of the justified is brought to completion; the perfected glorification, remaining for eternity, is not changed. To this end, first the grace of justification, then the grace of glorification changes them so that the glorification itself remains, unchangeable and eternal in them. For here they are changed through the first resurrection by which they are enlightened that they may be converted. That is, they change from death to life by this, from iniquity to justice, from infidelity to faith, and from evil acts to a holy way of life. Therefore, the second death has no power over them. Concerning such people, it is said in the Apocalypse: "Blessed is the one who shares in the first resurrection. The second death has no power over them." Again it is said in the same book: "The victor shall not be harmed by the second death." Therefore, just as the first resurrection is found in conversion of the heart, so the second death is found in eternal punishment. Let every person who does not wish to be condemned by eternal punishment of the second death hasten here to become a participant of the first resurrection.

He who has an ear, let him hear what the Spirit says to the churches. The one who conquers will not be harmed by the second death. What has been said is very precise; for in the first death, which is the separation of the soul from the body, all alike, both the righteous and the sinners, become prisoners, so that the divine decree may reach its end: "you are dust, and to dust you shall return." (Gen. 3:19) But in the second death, which the Lord calls sin, saying, "Let the dead bury their own dead," (Matt. 8:22) the victors over temptations would not be wronged.

"He who conquers shall not be hurt by the second death." Having eaten of the forbidden tree, [Adam] procured this [death] for posterity. However, watering the tree of the cross by the water and blood which flowed from the holy place of his side, Christ caused the firstfruits of salvation to sprout up where he knew the original evil had arisen, saying, "Rejoice, I have overcome the world." Thus, if anyone conquers, he will conquer in him.

"He that shall overcome, shall not be hurt by the second death." That is, he shall not be chastised in hell.

And to the angel of the church of Pergamus write: These things, saith he, that hath the sharp two-edged sword. This was explained earlier.

AGAINST NOVATIAN. — His disciples say to Jesus, “Lord, do you want us to say that fire should come down from heaven and consume them, as Elijah did?” And the Lord answered them, saying, “You do not know of what spirit you are. For the Son of Man did not come to destroy souls, but to save them” (Luke 9:54–56). Although it was certainly fitting to take revenge on the Samaritans who did not receive him, nevertheless the Lord, who came to grant mercy, removed the sentence, so that those who were corrected afterwards might be changed. And the prophet Elisha, angered at the boys who insulted him, took vengeance on them with God as judge, so that in that place they were eaten by bears, where there is said to be no forest (2 Kings 2:23–24); but the Lord spared the prostitute who was brought before him, namely the one whom the leaders of the Jews said they had caught in adultery (Jn. 8:11), so that, since a loving declaration had begun, he might teach that she was not to be condemned, but pardoned. For the Law given through Moses, because it had justice directed to revenge, exercised severity in its beginnings. It took funeral revenge on the man who went out to gather wood on the sabbath (Num. 15:32–36); and similarly took punishment on the son of the Egyptian woman who had blasphemed God (Lev. 24:10–14); and in the matter of the molten calf struck the sons of Israel (Exod. 32:27). Each Law, then, in its very beginnings shows its full character: the old Law, because it was more ready to punish, appeared harsher in its early days, so that by instilling fear it might make its hearers diligent and watchful. But the new Law, because it is loving and inclined easily to mercy, showed its beginnings as most gentle and most compassionate, so that by this very charm and love it might call all to forgiveness. Afterwards, however, even that Law which seemed harsher, on account of the frailty of the human race, not only softened its severity, but also showed itself humane and loving, and this Law which seemed gentle at times took vengeance. For Ananias and his wife Sapphira were struck down by God (Acts 5:5, 10). And Elymas the magician, unbelieving and opposing the law of God, was blinded by the judgment and power of the Lord (Acts 13:8–11). And King Herod, because he did not give honor to the God of heaven, was struck by an angel of God and, swelling with worms, breathed his last (Acts 12:23). Lest, because mercy is preached, people should think there is absolutely no punishment and that they may sin with freedom, fear was imposed, showing that forgiveness of sins is given for this purpose: that, as if brought to life from the dead, they should afterwards abstain from the contrary things, so that it may be brought about that no one departs from here with guilt, because there will be a coming to judgment. For the sentence in which each person dies is what is credited to him. Since, therefore, the new Law has the fullness of mercy, lest it be treated with contempt by lovers of sin, it took vengeance on the above-mentioned persons. The old Law, though given for vengeance, nevertheless pardoned some, lest it be called wholly cruel; but it took vengeance on many, because its disposition is ready to punish. Without doubt, then, the grace of the new Law is greater than that of the old. If, therefore, the grace is greater, how is it denied that this Law can grant what that Law granted, which had less grace? For the former was more inclined to severity. Therefore, if that Law is proved to have forgiven the repentant, how can it be that this Law, which is gentle, does not receive the repentant? For even the Jews were called sons of God, who, as we read on the authority of the apostle Paul, were baptized through Moses in the cloud and in the sea (1 Cor. 10:2). Indeed, they are known to have been purified as they were about to receive the Law, so that afterwards they might give an account of the Law they had received, and if they sinned, they might reform themselves through repentance; as the Lord says through the prophet Isaiah, “Do penance, you who err, and be converted” (Isa. 45:22). But perhaps, on the contrary, it is said: Repentance indeed was preached, but not remission. If, therefore, repentance has been preached by God, there will be fruit for those doing repentance. For the Lord would not admonish this in vain. Moreover, since the Lord knew that remission of sins must be given to the converted, he commanded this; for he said, “I do not desire the death of the sinner, only that he be converted and live” (Ezek. 18:32). And therefore there is fruit of repentance, as has become clear, for those who are converted to God. Therefore, the assertion wickedly fabricated by Novatian is excluded, by which he overturns the meaning of the Lord’s words, saying, “The Lord said, Whoever shall deny me, I also will deny him” (Matt. 10:33); so that if any Christian, for whatever reason, has denied, he can no longer return, or certainly, if he does return, he is in no way received. And where, then, is the repentance that has been enjoined? When the Savior, after having pronounced this sentence, did not deny the apostle Peter who had denied him. Why? Because, with repentance following, he wept bitterly over his sin (Matt. 26:75), knowing, of course, that forgiveness is granted to those who are converted, and that they are reformed through repentance. But Novatian pretends that repentance is to be done. Because he does not openly dare to deny that repentance should be granted, being limited by the Law, he strives subtly to frustrate it. For when he says that whoever has denied will by no means have pardon, but will himself be denied before the angels of God, how does he not deceitfully profess that repentance is to be done? From this his fraud clearly appears, when he adds, saying, “Whoever shall sin against the Holy Spirit, it shall not be forgiven him, neither here nor in the future” (Matt. 12:32). Although one cause is that by which there is sin against the Holy Spirit, and another to deny the Lord Jesus, Novatian, nevertheless, in order to deny pardon for this sin, wants there to be one and the same meaning for the one who denies the Lord and for the one who sins against the Holy Spirit, so that by this fudging he may cut off the fruit of repentance. For if denying the Lord is the same as having sinned against the Holy Spirit, there is no pardon to be hoped for by those who deny, nor any fruit of repentance; because this sin, neither here nor in the future, the Lord’s oracles have promised to remit. From this it becomes clear that Novatian speaks deceitfully when he says that penance must be done. For why should one repent, if it is denied that the sin can be removed? For the sighs, tears, and weeping of repentance obtain this: that it both merits pardon and restoration. Therefore David, repenting and confessing his sin, both obtained forgiveness (2 Kings 12:13) and was restored to his former state; for he remained king and afterwards prophesied. This is clearly proven: for in the fiftieth Psalm he repented, and afterwards, having suffered persecution from his son, he prophesied. For the third Psalm according to the historical order is after the fiftieth. But perhaps it will be said that a king had to be forgiven, whereas the lowly must not be forgiven, although it seems that it is rather more difficult to forgive those who are more powerful. For God does not regard the person of a man (Rom. 2:11). The higher one is, the more, even if his sin is slight, it is a grave crime. For just as humility in a powerful man is lofty and noble, so also his fault must be regarded as a crime. Except for those sins which are clearly unlawful for all, not everything is permitted to the powerful that is allowed to the lowly. For it is disgraceful for a man of rank to bargain in trade, and entering a tavern is noteworthy. For senators, lending at interest is a disgrace. If therefore in these lesser matters they are found worthy of censure, how much more must they be held guilty if they sin? From this, then, it appears that David sinned very grievously, and in fact in a twofold way. Yet, when he turned back, he obtained forgiveness for both murder and adultery, and what is more, he was reformed with tears. For when he was rebuked by the prophet Nathan, he did not dare hide his sin, but confessed it, saying, I have sinned against the Lord. Then the prophet answered and said, The Lord has taken away your sin, and you shall not die, because you have repented. And because he is afterwards found to have prophesied, there is no doubt that he was restored. For also Ahab, rebuked by the prophet because of the death of Naboth, went about weeping, and tore his garments, and girded himself with sackcloth; and the word of the Lord came by the hand of His servant Elijah concerning Ahab, and the Lord said: Have you seen how Ahab is moved before my face? I will not bring the evil upon him in his days (1 Kings 21:27–29). And when the Ninevites wept for their sins, with death awaiting, their life was restored (Jonah 3:10). See how great is the progress of repentance. But perhaps it may be said in reply: Repentance was granted indeed, but not for the crime of idolatry; although these sins are grave, the crime of idolatry is greater. Nevertheless, Novatian’s assertion is rightly overthrown in no small part, since two grave crimes appear to have been granted to repentance. For if fornication ought not to be forgiven, as Novatian thinks, how much less murder or adultery? Yet here his vanity is evident, since those sins which are more serious are shown to have been forgiven. Therefore now it must be asked whether God has promised that forgiveness can be granted even to idolaters. For whatever has not been lawfully granted here cannot be granted in the future. For here, as the Lord said, sins are either bound or loosed (Matt. 16:19); but in the future there will be nothing else but reward or condemnation. For everyone who is lawfully rejected here cannot be chosen or judged worthy in the future. Let us therefore hear what the Lord says about idolaters to the prophet Jeremiah: Go and say, he says, Return to me, backsliding Israel, says the Lord, and I will not set my face against you: for I am merciful, says the Lord, and I will not be angry with you forever. Nevertheless acknowledge your iniquity: you have acted wickedly, and have scattered your ways to strangers under every green tree (Jer. 3:12–13). See what God promises to those who, after their fall, turn back to Him, that after apostasy He will forgive their sins when they return. And again God says through Jeremiah: My delicate ones have walked rough ways, they were led as a flock plundered by enemies. Be steadfast, children, and cry out to God; your memory will be remembered in your captivity. For as your mind was to stray from God, being converted you will seek Him ten times as much. For He who brought evils upon you will bring upon you eternal joy with your salvation (Baruch 4:26–29). O the mercy of God! How He calls upon those who have fallen to rise up again! How He urges them, after the error of idols, to return to Him! Like a kindly father, He promises His children everlasting joy of salvation if they correct themselves. Likewise in the same prophet among other things: And I will restore them to this land, and I will build them up and not destroy; and I will plant them and not pluck them up (Jer. 24:6). Since He had threatened and said, Whoever sacrifices to gods shall be rooted out, sinners against God might despair of themselves, as though those who had sacrificed to idols, once uprooted, could not be planted again; He encourages them that, if they repent, they can be restored to their former state. For the sentence remains only if the sin is not corrected. Therefore it was proclaimed to the Ninevites that after three days their city would be overthrown. Why after three days, except that either they might repent and the sentence be lifted, or, remaining as they were, they would perish more justly? This is what He said through the prophet, I do not will the death of the dying, only that he should turn back and live. Therefore it came about that, though the Ninevites were destined to die because of their sins, they were forgiven when repentance followed. For what reason do we find the ark being built for a hundred years in the time of Noah (Gen. 5:31; 7:6), if not that, seeing and hearing what was coming, they might change themselves? For God wills no one to perish. Therefore it is that we read in Solomon: For, he says, the Most High has mercy on those who repent (Sirach 12:3). And again, You have mercy on all, because You can do all things, and You overlook the sins of men for the sake of repentance (Wis. 11:24). In this sense the Lord also, grieving over the treachery of the Jews, says: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you; how often I wanted to gather your children together, as a hen gathers her chicks under her wings, and you were unwilling” (Matt. 23:37)! Therefore the Lord always, throughout the whole Law, urges sinners to turn back to Him, not wishing His workmanship to be accountable to destruction; since there was no other reason for the giving of the Law than that men might be turned from error to the truth. Yet in such a way that in the New Testament the Author of the Law appears more merciful, because at the time when He agreed to reveal the mystery of His Son, our Lord, He willed to be more generous and abundant in mercy, so that there might be more grace when the Son preached than there had been when the servants preached. And not without reason: for it was fitting that greater gifts should be bestowed through the Son than through the servants. Accordingly, to those who turn to Him in faith He grants all sins together, without any preceding cry of penance. Therefore the Apostle Paul says: “For the gifts and the calling of God are without repentance” (Rom. 11:29). Afterwards, however, if they sin, they can deserve pardon through penance; so that, because they have sinned after receiving free mercy, they may no longer obtain it freely, but may reach forgiveness with intervening groans and tears. For it is impossible for a man not to sin. Therefore the Apostle John says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 Jn. 1:8). Therefore David deserved pardon and renewal when he confessed his sin. John the Apostle is certainly speaking to Christians. For he says in what follows: “My little children, I write these things to you so that you may not sin; and if anyone sins, we have an advocate with the Father, Jesus Christ” (1 Jn. 2:1). He says this so that, if we sin after Baptism, we may humbly ask the Advocate to plead with the Father for us. For if among our ancestors penance had its place, how can it be that in this time it has no place, when the preaching shows greater mercy? And He who had mercy on His enemies by calling them to grace, will He not have mercy on His friends now that they are His, along with a reward? For the tribulation of the heart is the reward of the repentant. If what you say were true, men would grieve that they have been made friends from being enemies. Or what sort of person must He be thought to be, if He gave mercy to enemies who do not repent, but did not give it to friends who do? Moreover, since the Lord knows that the Devil exalts himself and rages more fiercely against the friends and servants of God, where the Apostle Peter says: “Be watchful and sober, because your adversary the Devil, like a roaring lion, goes about seeking whom he may devour” (1 Pet. 5:8), since, then, the Lord knows that we have a dreadful and powerful adversary, if we are overcome by him, He wills us to flee to His help, grieving that we have been cast down, so that, restored by His power, we may fight back bravely. For just as, unless those days which the Lord mentions were shortened (Matt. 24:22), no flesh would be saved, so also, if repentance is denied to men, no one can be saved. For “no one,” he says, “can boast that he has a pure heart” (Prov. 20:9); and elsewhere, “No one is without stain, not even an infant of one day” (Job 14:4). Who then will be able to escape, if repentance is denied? And where is that saying of the Lord, that “there will be joy in heaven over one sinner who repents” (Luke 15:7)? “But more serious crimes,” you say, “must not be forgiven, fornication and idolatry.” And where is the saying of the Lord in which He promises that all sins and blasphemies will be forgiven to men, “but the blasphemy against the Holy Spirit will not be forgiven to men” (Matt. 12:31)? He declares that absolutely all sins can be forgiven, except one. Now choose, Novatian, of whom you wish this to be understood: of those who do not yet believe, or of those who already believe. If of unbelievers, how is forgiveness of sins given, when it is clear that all, before they believe, sin against God and against the Holy Spirit? For some call the deeds of the Lord magical arts, assigning the work of the Holy Spirit to demons. But if you wish it to be said of believers, your statement is excluded, since He says that all sins will be forgiven: “And whoever speaks a word against the Son of Man, it will be forgiven him.” Therefore, whether one sins against God or against Christ, it will be forgiven to men. For He has included all sins, except that against the Holy Spirit. Therefore He does not wish that sin which is committed against God to be understood as the same as that against the Holy Spirit; for if this were so, He would not have excepted it. Since therefore He signifies another kind of sin when the Holy Spirit is blasphemed (for this saying refers to the person, not to the nature, of the Holy Spirit), all sins will be forgiven, either to those who already believe through penance, or to those who shall believe through Baptism. But that the Jews sinned against the Holy Spirit has another cause, belonging to that time. Therefore He shows that this will not be forgiven them, neither here nor in the future. For they did not sin against the Holy Spirit through error, but through hatred. Knowing and understanding that the works they saw in the deeds of the Saviour were of God, in order to turn the people away from faith in Him, they pretended that these were of the prince of demons. Therefore it is that the Lord says to them: “You have taken away the key of knowledge; you yourselves do not enter, and you hinder those who are entering” (Luke 11:52) Therefore this statement is made against the spiteful, for whom no remedy can be found so that they may be saved. For nothing is more serious than this crime: it pretends that what one knows to be true is false. For the Jews, who appeared to be under God’s law and to whom the promise of Christ had been made, seeing the great works and understanding that this was what God had promised, were blinded by envy so that they denied this was so; and not only did they deny it, but they also persecuted it even to death. It is therefore not right that this sin should ever be forgiven to those who, with their own conscience as witness, dared to resist the God to whom they said they were devoted. Now there are different reasons why one sins against God or against Christ. Either someone, envying another’s happiness, rises up against the Creator out of the pain of his own abasement; or, having suddenly suffered some adverse event, stirred to anger, he becomes disrespectful toward his Father. But the incarnation of Christ itself also provokes offense. For while people are ignorant of the mystery of the incarnate Christ, they blaspheme, considering it unworthy that the Son of God, who is of incorporeal and simple nature, should be said to have been born in the manner of men. They therefore blaspheme because they are ignorant of the mystery. Wherefore a helping hand must be extended to such people when they are converted, because they oppose the truth in such a way that they think they are acting for the truth. A person of this kind, once tortured and torn by the nails, declares to be true what he had persecuted. The aforementioned Jews, however, thought one thing and did another, and without judge and executioner they are always tormented by their own conscience as witness. For the one who, through error, has been an enemy of the truth, when he is converted rejoices that he has come to know the truth; but the spiteful man has nothing to correct: for if he were to turn back, he would begin to say that true which he previously did not know to be false. But as for an injury being done to the Holy Spirit, no cause exists: for his office produces no offense, since he appears in the power of signs and wonders. For who would dare hiss against him, seeing the dead raised? Or who would be angry with him, when through his effect he sees the paralyzed running, the blind receiving sight, the deaf hearing? Or how could he not love him, whom he sees casting out unclean spirits, cleansing lepers, and at the same time healing all diseases? The Jews preferred to do him an injury, saying that his work was the work of demons, provided only that, acting out their envy and hatred against the Savior, they could satisfy them. For this reason he shows that this sin is forgiven them neither here nor in the future. But Novatian says, More serious crimes are proved by name to be forgiven, that is, idolatry and fornication after the washing. For this reason, he says, all sins are forgiven at once in Baptism, so that thereafter, if they commit anything serious, they may in no way obtain pardon; because after the Holy Spirit has been received, nothing that is against the Holy Spirit ought to be committed. Who would deny that one ought never to sin, if it were possible? But since God knows the human race is weak, he has always followed them with saving remedies so that, after sins, they might have a way to be restored. If, however, the Spirit once given forbids repentance to be granted to those who sin, there is no providence in the New Testament, and it will seem that better provision was made for those of old, to whom this remedy was by no means denied. And how is grace greater in the New than in the Old? For such a view belongs to an enemy, who, knowing that people cannot otherwise be provided for so as to attain salvation than by the intervention of repentance, grants the Holy Spirit in such a way that, if any injury be done to him through some fear or through some error, then satisfaction has no place for the reforming of a person: this is to have sought an opportunity to destroy people, not to save them. But perish the thought, since the Lord says, The Son of Man came not to destroy souls, but to save (Luke 9:56). For if, when we sin against one another, God has commanded that our sins be forgiven one another, if we turn back, seventy times seven (Matt. 18:22), how much more does he himself, if one sins against him, forgive those who are converted? For he wills every sinner to be converted. Therefore the Apostle proves that forgiveness was granted to fornicators and the unclean, saying, Lest, when I come again, my God should humble me among you, and I should mourn for many of those who have sinned before, and have not repented of the uncleanness and fornication which they have committed (2 Cor. 12:21). He proves that some have done penance, for whom he does not grieve, but rejoices; but he indicates that some have not done penance for their fornication, and therefore he says that he mourns for them as not belonging to life, because they have not done penance. For if, in the case of such a crime, penance were to be done continually throughout this life, he would not say that he mourns for them because they have not done penance, but because they are not doing it. But knowing that penance both begins and is completed here, he says, because they have not done penance. For this is what he wanted, that when he came to them he might have peace in communion with them. Here, then, it has been proved that those who have committed fornication are to be admitted to communion after they have done penance. For they cannot be admitted to communion as long as they continue to commit the sin; but they are to be admitted when they cease from it, in accordance with the judgment of the Church. Now it remains to see whether we can prove that idolatry in particular can be forgiven. For we read in the Apocalypse of the blessed Apostle John that penance is preached even for idolatry. For the bishops, whom he calls angels, that is, messengers, as also the blessed Apostle Paul says, You received me as an angel of God (Gal. 4:14), are admonished to grant penance to those who sin, and not to allow those who cause scandals in the Church to be in no way admonished, since they too belong to the Church. He therefore says, And to the angel of the Church in Pergamum write: Therefore says he who has the sharp two-edged sword, I know where you dwell, where Satan’s throne is; and you hold fast my name, and you did not deny my faith even in the days of Antipas my faithful witness, who was killed among you, where Satan dwells. But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to place a stumbling block before the eyes of the sons of Israel, to eat things sacrificed, and to commit fornication; so you also have those who hold the doctrine of the Nicolaitans. Likewise, do penance. (Rev. 2:12-16) He says that this is the doctrine of the Nicolaitans which was also that of Balaam, that is, idolatry and fornication, for which he commands that penance be done. And because he speaks to the people of the Church, he shows this by saying, “These things says the Spirit to the Churches.” And as for what the fruit of penance is, he indicates it therefore: “To the one who conquers,” he says, “I will give to eat of the manna which is hidden”; (Rev. 2:17) so that by penance he may, as it were, conquer sins. For what is it to repent, if not to be grieved for past deeds, and from this time to abstain from those things which one has committed? “And to the angel of the Church in Thyatira write: These things says the Son of God, who has eyes like a flame of fire, and whose feet are like Tyrian brass: I know your works, and love, and faith, and ministry, and patience, and your works, the last of which are better than the first. But I have against you that you allow the woman Jezebel, who calls herself a prophetess, and teaches and seduces my servants to commit fornication, and to eat things sacrificed to idols. And I gave her time to repent, and she was not willing to do penance for her fornication. Behold, I will cast her into a bed; and those who commit adultery with her into great tribulation, unless they do penance for their deeds; and I will kill her children with death; and all the Churches shall know that I am he who searches reins and hearts; and I will give to each of you according to his works. But to you I say, and to the rest who are in Thyatira, who do not have this doctrine and do not know the depths of Satan, as they say, I will put upon you no other burden; only hold fast what you have until I come. But to the one who conquers and keeps my works unto the end, I will give authority over the nations” (Rev. 2:12–26). Under a single letter given to the Church of Thyatira he confuses and utterly rejects the double error of the Novatian heresy: for he promises fruit even to those doing penance on account of idolatry, and in one Church he shows that the wicked do not contaminate the good, though they were of one and the same communion; for he was not writing to those placed outside the Church when he said, “He who has ears, let him hear what the Spirit says to the Churches.” (Rev. 2:29) In a similar way the Apostle Paul says, “For we know that whatever the Law says, it speaks to those who are under the Law” (Rom. 3:19). And in another place, “For what have I to do with judging those who are outside?” (1 Cor. 5:12). Therefore, men of one and the same Church he partly calls to penance, and partly praises, saying, “But to you I say, and to the rest who are in Thyatira, whoever of you do not have this doctrine, that is, of idolatry, hold fast what you have until I come”; (Rev. 2:24-25) that is, persevere unto the end, because “he who perseveres unto the end, this one shall be saved” (Matt. 10:22). Likewise, the one who perseveres in evil shall be condemned. And therefore, just as the righteousness of the righteous will not free him on the day when he goes astray, so the iniquity of the unrighteous will not harm him when he is converted. Therefore it was said, “He who sacrifices to gods shall be rooted out”; (Exod. 22:20) but if he is converted, “he shall surely live.” So also is that saying of the Lord, “Whoever denies me, I will deny him” (Matt. 33). But if he is converted, he cannot be denied by the one whom he confesses. From this it is that he said in the Psalm, “In your sight no living man shall be justified” (Ps. 142:2). For this sentence is assigned to a man in which he dies. For since within the Church the wicked were to be with the good until the judgment of God, God himself indicated this, saying, “The kingdom of heaven is like a net cast into the sea, which gathers fish of every kind. When it was full, they brought it to shore; and they chose the good into their vessels, but cast the bad away. So it shall be at the end of the age: the angels will come out and will separate from the kingdom of God all offenses and those who do iniquity” (Matt. 13:47–49). This situation is also signified in that man who was found among the guests not having a wedding garment (Matt. 22:12–13): he shows that he alone was cast out from the company of the Church, because the crime of his unworthiness did not defile the others; and because this unworthiness of his was made evident by the fact that he did not have a wedding garment, he was revealed to the others. For they saw that he was clothed differently among them. From this comes what the Apostle Paul says: “In a great house there are not only vessels of gold and silver, but also of wood and clay” (2 Tim. 2:20). He set this forth because of Hymenaeus and Philetus, who, though they were of the Church, held a perverse opinion about the resurrection; just as some of the Church of the Corinthians denied the resurrection. But Novatian says that this great house is to be understood as the world, not the Church, so that he may not be forced to acknowledge in one Church the wicked with the good, the clean with the unclean. I think this can be easily refuted. For in one house all are under one name: although they differ in conduct, yet in profession they are all counted under the one name of their master. But this world contains men of diverse professions, so that utterly unlike people profess that they have different gods and lords. You see, therefore, that this could not have been said of the world, but of the Church, in which, living under one name, they differ in their deeds. I note that Novatian was not ignorant of this, but because he had no just grounds for the complaints of his secession, and would have been openly ashamed, he forged certain arguments for himself through a bad interpretation of the Law, by which he might try to excuse and cover the envious will of his resentment. Finally, he replies to what we have said, saying, “Nor do I refuse that penance be done for the idolatry committed, but I do not dare to grant remission, because this crime must be forgiven by him against whom it has been committed.” He replies therefore with deceit. For he is exposed by his own interpretations, through which his fraud appears. For when he says, “It is written.” Whoever denies me, I also will deny him, and the one whose words these are cannot lie; he shows that the repentance which he says must be done is empty and fruitless. For if a sentence has been passed, and he who passed it does not deceive, why do you compel a man to be tortured with mourning and groans, when you either deny or openly profess that you do not know the outcome of this matter? For whoever gives counsel to someone gives it precisely in order to declare what benefit may come from it. But because you, Novatian, profess this deceitfully, in order to dupe human minds, you say that repentance must be done. For knowing that this cannot be openly denied, you act subtly, because you cut off repentance not by word but by intention. You certainly say that everyone who sacrifices to idols sins against the Holy Spirit, and you insist by the words of the law that this sin is not forgiven either here or in the future. How then do you say that repentance must be done for this offense, except because you deceive, as I showed above? But you are accustomed to try to cover this fraud with another trick, saying that the apostle Peter also spoke in the same sense to Simon: “Repent of this wickedness of yours, if perhaps it may be forgiven you” (Acts 8:22). But when the apostle Peter looked upon the man’s old and venomous and intensely bitter hatred, he therefore gave him an answer worded in doubt. For which mortal ever sinned in such a way as to want to buy the gift of God with money? This answer, then, was given to ill will, not to error. For this is what has no remedy; because it is neither error, nor is there any necessity by which it might be excused so as to be able through tears to attain forgiveness. If, therefore, any are found in such a case, let them hear what Simon heard. For this reason the apostle Peter answered him doubtfully, saying, “For I see that you are in the anger of bitterness and in the bond of iniquity.” (Acts 8:23) If then in so grave a case, one which seems without remedy, the answer was given in doubtful terms, it is not doubtful that those who sin against God through some error or necessity can be forgiven, if they perform suitable repentance. For this has been granted to ecclesiastical law by its author: that it may both impose repentance and, after repentance, may receive back. And there is still something that Novatian criticizes: “Why,” he says, “do they hand over the body of the Lord to those whom they know to be sinners?” As though those who are judges could also be accusers. But if they are accused and exposed, they can be cast out. For what judge assumes the role of accuser? For if the Lord himself endured Judas, whom he knew to be a thief, and to carry off what was put in the money bag (Jn. 12:6), nor did he cast out the one who had not been accused, we ought to make use of this example, so that it is not permitted to cast out anyone who has not been publicly detected. For it does not suit a just man to accuse anyone. Therefore Matthew says: “Joseph, being a just man and not willing to expose her, wanted to dismiss her secretly” (Matt. 1:19). Therefore Judas, though he was among the disciples, did not stain them with his contagion, since they, of course, were opposed to his thefts; and when he received the Eucharist among them, he did not defile the innocent. Nor did the Lord deny his body to him whom he knew to be a robber; for, according to the Apostle, “He who receives unworthily receives a sword unto himself” (1 Cor. 11:27). Therefore the Lord did not turn his eyes away from him. For sinners defile only those who consent to their evil deeds. Where it is said, “You saw a thief, and you ran with him” (Ps. 49:18). From this comes the reason why the Apostle reproves the people of Corinth, because they did not correct or avoid him who openly had his father’s wife, so that he might amend himself, saying, “Do you not know that a little leaven corrupts the whole lump?” (1 Cor. 5:1, 6). Since there was no leader or bishop of the Church there, it belonged to the people to correct the man whom they saw behaving among them in such shameful and obscene ways. And therefore the Apostle rebukes them as if they were consenting to his crime. For in this matter there was no need of an accuser or of witnesses; he was publicly keeping his stepmother in the place of a wife. And so, as far as our cause is concerned, we have set forth our position, not accusing others, but defending ourselves. But I appeal to the conscience of the Novatians, who always accuse us, whether he knows all those who are with him to be saints. He is so angry with us that he even denies that we are Christians, though he knows that we have been initiated in the same faith on which he prides himself. Certainly it is profession and life that make a Christian. If, then, you see a man profess the same things as you do, and his life is not unlike yours, why do you deny that he is what you are? Surely, “whoever says ‘Lord Jesus’ says it in the Holy Spirit” (see 1 Cor. 12:3); for he speaks truth. For all truth is from God. Why do you not agree with the one who speaks truth, but deny? You contradict the one who confesses God, not with reason, but in madness. Do you not appear to be an enemy of God, when you resist one who speaks true things about him? Does a pagan, hearing someone say that idols are gods, deny that he is a pagan? Why then do you deny that the man is a Christian whom you hear profess the words of the full faith, when you read, “With the heart one believes unto righteousness, but with the mouth confession is made unto salvation” (Rom. 10:10)? But you, as an enemy, in your anger fail to see that you oppose God; you deny that the one who confesses this has salvation, though the Lord says, “Whoever confesses me, I also will confess him” (Luke 12:8). Did he say, “If Novatian confesses me”? But you establish it in such a way that you seem to defend this: that he is saved who is not only a Christian, but who is also a Novatian. Yet if confession made in Christ gives salvation, then wherever and among whoever this confession is whole, it possesses salvation. Therefore, if the handing down of this confession has been corrupted among us, or its sense altered, you rightly accuse us. For if this remains in us as it does in you, by denying us you seem also to deny yourself. But you accuse the ministers of faith: grant that what you say is true, even though you cannot prove it. Those who heard it from them, did they hear truth or falsehood? For if a flawed man has spoken the truth, it will not cease to be true because it was spoken by a flawed man; for the cause of one’s conduct is one thing, and the cause of one’s profession another. Does not the persecutor, out of hatred for the Christian name, persecute the profession, not the conduct? First of all, knowing that this benefits religion, when we confess that we are Christians, the sacrilegious man believes what we confess, though he does not wish to hear it, because he does in fact hear it. But you, although you bear the same profession and seal, do not believe us who confess what you yourself confess. If you knew that we were reborn in some way different from that in which you were reborn, then you would rightly not believe that we are what you are. Why then do I suffer persecution from a sacrilegious man, if I am not what you are? For if I professed concerning myself what you say about me, I would not suffer persecution. And in the end, I must be believed about myself, not you. For the judge seeks my own profession, not yours about me. Why then do you deny me when I confess, though it is true, when in this case not another’s testimony, but my own profession is required, either for me or against me? I was unwilling, for the sake of the name, to have you tortured against me, so that it might appear, if you too were to deny the one confessing the truth against me, to whom belief would be given. For you propose this deceitfully, so that you may seem to have a just cause for schism. For you are not ignorant that in this matter my own testimony about myself is required, not another’s; and that what I have confessed is held to be true, not what someone else has denied. It is clear that those are free who, out of love for Christ and without scrutinizing the deeds of men, press forward to obtain faith in him: approving in them only what they know to be useful for themselves, that is, to obtain the tradition of the faith which is of Christ. For whoever thinks that, besides the sacrament, something else is necessary for a man in this matter, does an injury to the tradition; for he thinks too little of the grace of God. For whenever he denies that the gift of God can profit one who is devoted to him unless some human merit is present, he makes man either superior or equal to the tradition itself, whereas man’s merit is far removed from such a role. As the apostle Paul says about this same matter: I planted, Apollos watered, but God gave the increase. Therefore neither he who plants is anything, nor he who waters, but God who gives the increase (1 Cor. 3:6–7). How then can anything be hoped for from man in this matter, since the words which are handed on have been given? Let us see then what advantage there will be if he is of good merit, or what disadvantage if he is of bad merit. One comes, desiring to hear the words of God, to which, by lending faith, he believes he will receive salvation. What difference does it make in this matter whether the one who delivers the solemn words is of good or bad life, since what is sought is the devoted faith of the recipient, so that he may with his whole mind believe what he hears? If the one who delivers them is of bad life, will he create an obstacle for the recipient, so that he will not believe what he hears and ought to believe, so that his sin might enter the other’s heart so that he does not believe? Or will God, who is just, despise one devoted to him because of the sin of that man whom he himself allows to be in office? Nor does man judge in this way, although it is clear that he frequently errs or is partial. If it were so, and a man were conducting his own case, would he not say to God: Who this man is whose fault makes you despise me, I do not know. I approached him on your account, because he was said to be your priest: I sought you, I desired you, I believed in you, I hoped for nothing from the man: why then should his sins harm me, whom I would not have known unless I had sought you? If his good deeds could profit me, it might perhaps seem just that his evil deeds should harm me. But just as, if I had believed his good deeds with hesitation, they would have profited me nothing, so also his evil deeds ought to harm me nothing, if I believe rightly. For I entrusted faith to his words, which are said to be given by you, and which are inspired by you, spoken by you, and promise you: to him I believed nothing about himself nor about his deeds; but I joined myself to the faith which is from you. According to this, the case of the believer is sound. Consider bishops after the manner of advocates: if an advocate is of bad life, will the judgment be against the client he has taken up? This is the advocate’s office, that according to the order of law he should plead the case of his client: can his life, if it is shameful, harm his client’s case? For the advocate’s person can neither harm nor profit; for as the case is, so will the judgment be upon it. So it is also with those who wish to become Christians: they come to the bishop, they declare to him their vows: he recites the words of ecclesiastical law. If the vows are true, they are received by the Judge: in what way then can he either harm or profit, since he does not even know the case of his client? For it is known to God alone the Judge, with what mind each one approaches. It is therefore the bishop’s task to perform the office delegated to him; but it is the Judge’s to accept or to reject the case of the petitioner. For he himself is found to have said: Daughter, your faith has made you whole (Matt. 9:22). You see then that each one is saved by his own faith, not by anyone’s assistance. For God has decreed this for faith, that if it does not doubt, it may obtain everything it wills. Yet you, not as a friend but as if an enemy of Christ, have gathered a people under your own name, so that they are not Christians unless they are also Novatianists; whereas the Apostle condemns anyone who says that he is of Paul or of some other (1 Cor. 3:4). But you, judging yourself superior, have placed your own name above the name of Christ, as though his name were not sufficient to guard his Church.

The city to which this is said was given to idolatry, but he is expressing approval of those in it who remained faithful through the endurance of trials. The "two-edged sword" is either the word of the gospel, which cuts the heart and separates the faithful from the unfaithful, or it is the relentless judgment against the impious.

And to the angel of the church in Pergamum write. Pergamum is interpreted as "dividing their horns," meaning he who by judging distinguishes between the virtue of the faithful and the treachery of the Nicolaitans, so that the horns of sinners are broken, and the horns of the just are exalted.

These things says he who has the sharp two-edged sword. He fittingly prefaces with judicial power, who is to reward the victors and render punishment to those who err.

And to the church in Pergamum write: I am the one who has the sword coming out of my mouth, so that I may avenge those who violate my commandments; for the danger of those who do not obey the divine commands is signified by the sword in the mouth.

Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,-that is, the Divine word of God, doubly sharpened with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action.

The third order of the saints shows that they are men who are strong in faith, and who are not afraid of persecution; but because even among them there are some who are inclined to unlawful associations, He says:-

"Thou hast there some who hold the doctrine of Balaam, who taught in the case of Balak that he should put a stumbling-block before the children of Israel, to eat and to commit fornication. So also hast thou them who hold the doctrine of the Nicolaitanes; but I will fight with them with the sword of my mouth." That is, I will say what I shall command, and I will tell you what you shall do. For Balaam, with his doctrine, taught Balak to cast a stumbling-block before the eyes of the children of Israel, to eat what was sacrificed to idols, and to commit fornication,-a thing which is known to have happened of old. For he gave this advice to the king of the Moabites, and they caused stumbling to the people. Thus, says He, ye have among you those who hold such doctrine; and under the pretext of mercy, you would corrupt others.

I know where thou dwellest, where the seat of Satan is. This is said to the Church generally, which dwells throughout the whole world, in which the Devil reigns. And thou holdest fast my name, and hast not denied my faith. Even in those days Antipas my faithful witness, who was slain among you, where Satan dwelleth. This sentence either was corrupted by scribes' fault, or it must be explained by some words being left implied, so that the order of words should be the following: "In those days, Antipas my faithful witness, who was slain among you, did not deny my faith;" or if not, then certainly "In those days there was Antipas my witness, who was slain among you." In this martyr, it is all witnesses that are praised by the proclamation of their merits. He says among you not because he was slain by them, but among them by those in whom Satan dwells. Note also that first comes thou holdest in the singular, and then comes you in the plural, because he is addressing several in one person.

Antipas was a most courageous martyr in Pergamum, whose martyrdom I have read. Here the Evangelist recalls his memory as a demonstration of their endurance, as well as of the cruelty of those who were deceived.

I know where you dwell, where Satan's throne is, etc. I approve of your patience, which, residing among the reprobates who are the throne of the devil, worships me not only by name, being called Christian, but with whole faith even in times of bloody persecution. But I disapprove that I see seducers and false teachers among you.

And in those days my faithful witness Antipas, etc. Some understand Antipas as a martyr who suffered in Pergamum, others as the Lord Christ, who is still killed by unbelievers, as much as it lies in them.

He says where you dwell, where Satan's throne is. For all of Asia is indeed full of idols, especially Pergamum. But he also says that dwelling in such a place, you have kept my faith unshaken, not deviating at all toward the evil counsel of the many, but even opposing it during the days and festivals of the idols, as my faithful witness who has spoken boldly in my name says, you came as far as you could against those plotting, guarding the truth until death. And since he also touches on the most holy covenant, and we all sin greatly according to what is written to you (James 3:2), and yet being such, he says, "I have the right to accuse."

Also to the angel of the church in Pergamus (mention was made) of Antipas, the very faithful martyr, who was slain where Satan dwelleth.

"I know where you dwell, where Satan's throne is." This he says to every church, since the tempter is everywhere, and to him it is said, "She shall watch your head, and you shall watch for her heel." "For the world is placed in evil." Those persons are the throne of Satan whom he owns in wickedness. The Evangelist reverts to the species, for although the entire sevenfold church is symbolized by these seven locales, nonetheless certain things have occurred in them specifically which he either praises or rebukes.

"You hold my name and you did not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you." Indeed, Christ is killed among many, who either do not believe that he rose again, or who deny him among themselves through condemnable faults, and this is "where Satan dwells."

But I have against thee a few things: thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling block before the children of Israel, to eat, and to commit fornication. These things do not at all correspond to the one to whom he had previously said, "Thou holdest fast my name", etc.; but the speech turns towards another species. What he calls the doctrine of Balaam is the advice he gave Balac to put very beautiful women before the children of Israel so that, delighted by their looks, they might rush into forbidden embraces; enticed by their flatteries, they might eat of Beelphegor's sacrifices; and because of this be forsaken by God and fall before their enemies. [Num. 31:16] Now if we turn from the literal meaning to the symbol, we find how things happened afterwards or are still to happen. Balaam indeed translates to "varying people;" whence it suitably indicates the heretics, who are weakened by their divergent errors. As for Balac, it translates to "knocking out", and by him are represented the powers of this world, which (most of the time on the advice of heretics) bring the dignity of the Church down for a time. By Israel, "man seeing the Lord God," are symbolized the elect. So, on Balaam's advice, Balac casts before the children of Israel the stumbling block (that is the deception) of women so that they should eat of things sacrificed to idols and fornicate with them, because, on the heretics' advice, the princes of this world present in their discourses on the outside the sects of the heretics as if they were beautiful, while we know that they are full of all filth inside. Alternatively, Balaam, that is the Devil, teaches Balac, that is the flesh, to cast women, that is pleasures of the world, for souls to perish from.

It seems that this city had two evils. There were a good number of Greeks, and among those regarded as faithful the shameful Nicolaitans were sown as evil weeds among the wheat. And therefore he reminds them of Balaam, saying, "who through Balaam taught Balak." Through these words it is clear that he refers to the mental Balaam, that is, the devil, who through the sensual Balaam taught Balak to throw a stone of stumbling before the Israelites, namely, to sacrifice to idols and to commit fornication. Through the pleasure of this heresy, they fell so low that they offered sacrifices to Beelphegor15.

Nevertheless, the Lord has something against this church because there are some who "hold the teaching of Balaam," which is interpreted "without people" or "without property." For Balaam is a type of the adversary who does not gather a people for salvation, nor does he rejoice in the number of the multitude that is being saved. Rather, as long as he destroys all and remains without a people and without any property, then he rejoices. It is he himself who "taught Balak to put a stumbling block before the sons of Israel." For Balak is interpreted to mean "throwing down" or "devouring." He has thrown Israel down so that it might be consecrated to the idol, Phogor, and he has devoured them by the eating of pleasure and luxury.

Eating things sacrificed to idols and committing fornication. These are the principal things by which carnal people are militant, whose god is their belly, and whose glory is in their shame. But every evil work is idolatry and spiritual fornication.

"And Balsam the son of Beor they slew with the sword." For, speaking no longer by the Spirit of God, but setting up another law of fornication contrary to the law of God, this man shall no longer be reckoned as a prophet, but as a soothsayer. For, as he did not continue in the commandment of God, he received the just reward of his evil devices.

For you have some who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, so that they might eat food sacrificed to idols and commit sexual immorality. So you also have some who hold the teaching of the Nicolaitans in the same way. Balak, therefore, taught him in the manner of a teacher who became guide to Balaam. According to both Balaam and Balak, the story is clearly established in the book of Numbers, which is the book of Numbers written by the wisest Moses. Josephus records that by the counsel of Balaam, the Midianites were sent against Israel into fornication, calling them to apostasy from God. He says that those who come from Nicolaus do such things and you do not drive them away from yourself.

John, however, in the Apocalypse is charged to chastise those "who eat things sacrificed to idols," and "who commit fornication." There are even now another sort of Nicolaitans.

He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant.

"But I have a few things against you." To be sure, he speaks against some members who must be blamed, but not against those to whom he says, "But you did not deny my faith. You have there some who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, to eat food sacrificed to idols and to practice immorality." To eat and to commit fornication are the two principle forms [of sin] that the hypocrites struggle to enjoy, as the Lord says, "Inside you are full of plunder and incontinence and every iniquity." Idolatry is spiritual fornication. "You have lost," it says, "all who go whoring from you."

So hast thou also them that hold the doctrine of the Nicolaites. Enough has already been said concerning the deeds of the Nicolaites. When he says not "thou hast there" but so hast thou also, he shows that the speech is turning from one species to another. Now since it makes no difference whether one is convicted of tolerating in silence the doctrine of Balaam or that of the Nicolaites, it is suitably said after that, In like manner do penance. With these words are also secretly invited to penance those whom the same sluggish preachers are reprimanded for having completely failed to correct; whence it is also said after that, If not, I come to thee, and will fight against them with the sword of my mouth. Why indeed does he not say "I will fight against thee" but I will fight against them, if not because, as already said, he is exhorting to come to lamentation of their faults also those who he knew had perished because of the sluggishness of the preachers? Which is the same as if he said, "I come to thee, and will fight against thee," as another translation shows, or "I come to you all, and will fight against you." Now what does it mean to say I come to thee, if not "I make thee feel consideration for my wrath?" Or what does it mean to say I will fight against them with the sword of my mouth, if not "I will damn them with the sharp sentences of my words?"

Holding the doctrine of the Nicolaitans. The Nicolaitans are named after Nicholas the deacon, who, as Clement reports, was reprimanded for the zeal of a very beautiful wife and responded that anyone who wished could take her as his wife. Because of this, unbelievers taught that the apostles allowed all communal and promiscuous unions of women. It is said that the Nicolaitans also preached some fabulous and nearly pagan things about the beginning of the world, and did not separate their food from what was offered to idols.

Let us show from the Apocalypse that repentance unaccompanied by baptism ought to be allowed valid in the case of heretics. It is imputed to the angel of Ephesus that he has forsaken his first love. In the angel of the church of Pergamum the eating of idol sacrifices is censured, and the doctrine of the Nicolaitans. Likewise the angel of Thyatira is rebuked on account of Jezebel the prophetess, and the idol meats, and fornication. And yet the Lord encourages all these to repent and adds a threat, moreover, of future punishment if they do not turn. Now he would not urge them to repent unless he intended to grant pardon to the penitents. Is there any indication of his having said, Let them be rebaptized who have been baptized in the faith of the Nicolaitans? Or let hands be laid upon those of the people of Pergamum who at that time believed, having held the doctrine of Balaam? No, rather, "Repent therefore," he says, "or else I come to you quickly, and I will make war against them with the sword of my mouth."

Then he says, Repent therefore; if not, I will come to you soon and will fight against them with the sword of my mouth. O depth of the riches and wisdom, and goodness of God. (Rom. 11:33) For he did not say, "I am coming to fight against you," but rather, "I will fight against them," clearly referring to the Nicolaitans. For he spared among those in Pergamum who were faithful and devout.

"You also have some who hold the teaching of the Nicolaitans. Repent then. If not, I will come to you soon and war against you with the sword of my mouth." He speaks of a sword. … The sword is the commandments of both Testaments by which the contemptuous are spiritually overcome. "For those who have sinned under the law will be judged by the law."

He, that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh, I will give the hidden manna. By the hidden manna he means the invisible bread that came down from heaven and was made man so that man might eat the bread of angels. [Cf. John 6:51; Ps. 77:24-25] This manna is now consumed in the sacrament by faith, and will someday be consumed in reality by sight, according to this saying of the Psalmist: I shall be filled when thy glory shall appear to me. [Variant of Ps. 16:15] Indeed if we translate manna, it means "What is this?", which we say only of a thing we have not seen before. Therefore it is appropriate for that satiety of heavenly glory to be called manna, because, according to Paul's words, neither hath eye seen, nor hath it entered into the heart of man, what things God hath prepared for them that love him. [Part of 1 Cor. 2:9] And will give him a white counter, and in the counter, a new name, which no man knoweth, but he that receiveth it. The counter is a precious stone which is also called carbuncle, because this stone is said to do the same as a kindled piece of coal, which shines in the darkness with the size in which it stopped. Therefore, what is indicated by the white counter but Jesus Christ, who appeared clean among men without any dark stain of sin, and illuminated the darkness of our mortality with the light of his divinity? The meaning is: I will make the one who triumphs over the author of death my coheir in the Father's kingdom. Another translation has "pearl" instead of counter. The new name he is talking about is "Christian," which was previously unheard of, concerning which the Lord says through Isaiah to the Church, Thou shalt be called by a new name, which the mouth of the Lord hath spoken. [Variant of Is. 62:2] Yet, since many who have been overcome by the Devil are called by this name, how is it that he promises to give it only to those who overcome, if not because the gift we must understand here is the one by which we know those who are predestined to life in the heavenly city have been chosen? Here it is suitably said after that, which no man knoweth, but he that receiveth it, as if he were saying, "No one defends the dignity of the Christian name by their life and manners but the one who has gained it through divine predestination to eternal life." For knowing the name of Christ is about keeping the commandments, while receiving it is traced back to the grace of divine predestination.

The "hidden manna" is "the Bread of Life" which came down from heaven for us and became edible. Figuratively, those good things are also called "manna" which are in the future going to come down from heaven, from where comes also the "new Jerusalem." Those who conquer the devil shall obtain these things.

To him who overcomes I will give hidden manna. He who despises the enticement of the flesh, although hypocrites may urge it, will justly be filled with the sweetness of the invisible bread that came down from heaven.

And I will give him a white stone. That is, a body now made white by baptism, then shining with the glory of incorruption.

And on the stone a new name written. That we may be called and may be the sons of God.

What no one knows except the one who receives it. Because he who says he knows God and does not keep His commandments is a liar. The hypocrite does not taste how sweet the Lord is.

These seals, then, are found in a twofold perfection: a series of twelve, which is a number of abundance, and of a thousand, which derives from a multiplication of ten by itself in a perfect way. Indeed, ten times ten are a hundred, and ten times a hundred are a thousand. No one receives this signification, unless he is the one who has the "pebble, and upon the pebble a new name written, which no one knows except him who receives it." This is "the tree of life": there man enjoys life. Hence, "blessed are they who wash their robes that they may have the right to the tree of life." And he said: I have wanted to lead you to this "tree of life." "King Solomon hath made him a litter of the wood of Libanus. The pillars thereof he made of silver, the seat of gold, the going up of purple: the midst he covered with charity." The seat of gold is contemplative wisdom. And this no one has, except one who has the pillars of silver, which are the virtues buttressing the soul. The going up of purple is charity which makes [the soul] go up to the higher things and down to the lower.

When these senses have been recovered, while the soul sees and hears, smells, tastes, and embraces its spouse, it can sing as a bride the Song of Songs, which was composed for the exercise of contemplation according to this fourth degree, which no one grasps unless he receives it, because it consists more in affective experience than in rational consideration. For in this degree, when the interior senses have been restored to sense the supremely beautiful, to hear the supremely harmonious, to smell the supremely fragrant, to taste the supremely sweet, to apprehend the supremely delightful, the soul is disposed to mental transports, namely through devotion, admiration, and exultation, according to those three exclamations which are made in the Song of Songs. The first of these arises from the abundance of devotion, through which the soul becomes like a column of smoke from the aromatics of myrrh and frankincense; the second from the excellence of admiration, through which the soul becomes like the dawn, the moon, and the sun, according to the progression of illuminations that suspend the soul in admiration of the spouse contemplated; the third from the superabundance of exultation, through which the soul of most sweet pleasure, flowing with delights, leans entirely upon her beloved.

Whoever looks upon this mercy seat with full turning of the countenance, gazing upon him who hangs upon the cross through faith, hope, and charity, devotion, admiration, exultation, appreciation, praise, and jubilation, makes the Passover, that is, the passing over, with him, so as to pass through the Red Sea by the rod of the cross, entering the desert from Egypt, where he may taste the hidden manna, and may rest with Christ in the tomb as though outwardly dead, yet sensing, insofar as is possible according to the state of wayfaring, what was said on the cross to the thief clinging to Christ: Today you shall be with me in paradise.

In this passing over, however, if it is to be perfect, it is necessary that all intellectual operations be relinquished, and that the summit of affection be wholly transferred and transformed into God. This, however, is mystical and most secret, which no one knows unless he receives it, nor does anyone receive it unless he desires it, nor does anyone desire it unless the fire of the Holy Spirit inflames him to the marrow, which fire Christ sent upon the earth. And therefore the Apostle says that this mystical wisdom has been revealed through the Holy Spirit.

This excess is indeed the ultimate and most noble mode of knowing, which Dionysius praises in all his books, and especially in the book On Mystical Theology. Concerning which also, mystically, almost all of divine Scripture speaks, and concerning which Apocalypse 2: I will give him a stone, and on the stone a new name written, which no one knows except he who receives it: because this mode of knowing one scarcely or never understands unless one has experienced it, nor does one experience it unless one is rooted and grounded in charity, so that one may comprehend with all the Saints what is the length, the breadth, etc.; in which also experiential and true wisdom consists, which is begun on the way and consummated in the fatherland.

"To him that overcometh I will give a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it". What can be more a man's own than this new name which even in eternity remains a secret between God and him? And what shall we take this secrecy to mean? Surely, that each of the redeemed shall forever know and praise some one aspect of the divine beauty better than any other creature can. Why else were individuals created, but that God, loving all infinitely, should love each differently? And this difference, so far from impairing, floods with meaning the love of all blessed creatures for one another, the communion of the saints. If all experienced God in the same way and returned Him an identical worship, the song of the Church triumphant would have no symphony, it would be like an orchestra in which all the instruments played the same note.

"And I shall give to him a white stone," that is, the body made white by baptism. "And on the stone is written a new name," that is, the knowledge of the Son of man. "Which no one knows except him who receives it." That is, no one knows it except through revelation, and for that reason it is said of the Jews, "For had they known, they would not have crucified the Lord of glory."

And I will give him that hidden manna—the body.

White stone—It means baptism. And on the stone a new name—of Christians.

But as the engrafted wild olive does not certainly lose the substance of its wood, but changes the quality of its fruit, and receives another name, being now not a wild olive, but a fruit-bearing olive, and is called so; so also, when man is grafted in by faith and receives the Spirit of God, he certainly does not lose the substance of flesh, but changes the quality of the fruit [brought forth, i.e., ] of his works, and receives another name, showing that he has become changed for the better, being now not [mere] flesh and blood, but a spiritual man, and is called such.

He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will give some of the hidden manna of the mystery. He said, in an indirect way, that he would grant him to be filled with the intelligible and future goods.

and I will give him a white stone, and on the stone a new name written which no one knows except the one who receives it. For it has been said, "what no eye has seen, nor ear heard, nor has entered into the heart of man, what God has prepared for those who love Him." (1 Cor. 2:9)

"And I will give him a white stone," that is, the adoption of the sons of God. This stone is a precious gem and may be understood as similar to that pearl that the merchant found and valued as equal to all his possessions which he sold. Another translation renders this as "pearl." "And upon the stone is a new name," that is, the name of Christian, for which reason we read, "And you shall be called by a new name which the mouth of the Lord will give." And besides baptism I mention also martyrdom, "which no one knows except him who receives it." Although hypocrites seem to bear the name superficially, they are unable to enter the power of its meaning, "having the form of religion but denying the power of it." Therefore, the same John says, "He who says that he knows him but disobeys his commandments is a liar, and the truth is not in him."

"To him who conquers I will give some of the hidden manna." This manna is the invisible Bread which came down from heaven, which indeed was made man, so that "man might eat the bread of angels." And the figure of this was indicated beforehand in the manna given in the desert. Whoever ate of that bread were said by the Lord to have died, because remaining faithless, they did not eat of this hidden and uniquely spiritual manna by which [Christ] offers immortality to the faithful. For he said, "Unless you eat the flesh of the Son of man and drink his blood, you will not have eternal life in you." For, indeed, whoever at that time was able to eat spiritually, they were worthy to obtain the same immortality, as were Moses and others. As the apostle teaches, "They ate the same spiritual food." For the visible manna was in no way detrimental to those who used the bodily food in a spiritual manner. So also now, the spiritual manna of the Lord's body does not profit persons in the present if they receive it unworthily, for "they eat and drink judgment upon themselves."

"To him that overcometh I will give the hidden manna, and I will give him a white stone." The hidden manna is immortality; the white gem is adoption to be the son of God; the new name written on the stone is "Christian."

And to the angel of the church of Thyatira write: These things saith the Son of God, who hath his eyes like to a flame of fire, and his feet like to fine brass. I know thy works, and thy faith, and thy charity, and thy ministry, and thy patience, and thy last works which are more than the former. This is said to the universal Church, whose works, charity, and faith the Lord knows because he approves them by the grace of choosing. However, these things are mentioned out of order: for you first need to believe, then to love what you believe, and lastly to do the works love and belief force you to. By ministry in this passage he wants us to understand ample almsgiving in extreme poverty. We should however ask the question of why the last works of the Church are declared to be more than the former. So, one should know that at first, the Gentiles converted to Christ were ordered by the apostles to keep only four laws: namely to abstain from things sacrificed, fornication, meat of animals killed by suffocation, and blood; [Cf. Acts 15:19-20] but after a little time had passed, they attained the summit of perfection, so that many of the believers disregarded all things of the world. Either this is the explanation, or it is because starting from the persecution of the Antichrist a greater virtue of works will shine in the Church. Indeed, while the Church made up of Gentiles is now working alone, it will then also bring the Jews to faith, and thus work twice as much.

The text speaks of the fiery likeness of the eyes, which signifies the illumination of the righteous and the punishment of the sinners. The feet and the burnished bronze symbolize the fragrance of Christ, the spiritual ointment, among those who are being saved. They symbolize as well the undivided and unmixed unity of the divinity and humanity. For this unity, as though hardened in fire by the Holy Spirit, is incomprehensible to human reasoning.

[His eyes like flames signify] his gaze which discerns all things, and [his feet like burnished bronze signify] his unstained flesh which glows, just like bronze in a fire is bright with clarity.

And to the angel of the church in Thyatira write. Thyatira is translated as sacrifice. The saints offer their bodies as a living sacrifice.

These things says the Son of God, who has eyes like a flame of fire. He explains what the flaming eyes are below, saying: I am he who searches the minds and hearts, and I will give to each of you according to your works.

The declaration of the proper title [προσηγορίας] is made clearer by the one who communicates with the evangelist.

He says, These things says the Son of God, who has eyes like a flame of fire, symbolizing the awe-inspiring and threatening judgment against sinners.

And His feet are like gleaming bronze, symbolizing the firmness of faith in him and unwavering steadfastness, or the spiritual fragrance of the evangelical doctrines as described above.

Behold, I will give her into a bed, and her adulterers with herself into greatest pressure, unless they shall have repented of her works." I am content with the fact that, between apostles, there is a common agreement in rules of faith and of discipline.

He says that he knows the work, the love, the faith, the service and the patience of his church. "And that your latter works exceed the first." He indicates that at the end of time there will be a great number of saints, when, with the coming of the man of sin, the son of perdition, innumerable thousands of saints will be consecrated with their own blood.

He said, I know your works, your love and faith and service, just as he said, I praise all your efforts. For he puts "I know," instead of, "I praise," like, "I know you to be spoken of among all men" to Moses, (Ex. 33:12) and "the Lord knows the way of the righteous." (Ps. 1:6) And he says that service is assistance to those in need.

And he says that your latter works exceed the first; it shows that as they went on, they themselves became greater in fulfilling the commandments.

But I have somewhat against thee: because thou sufferest the woman Jezabel, who calleth herself a prophetess, to teach, and to seduce my servants, to commit fornication, and to eat of things sacrificed to idols. These things do not correspond to the one he honored with such great praise above, but they refer specifically to the bad preachers who allow fornication and idolatry in the Church by their negligence. It is not to be believed that Jezabel the wife of Ahab, who we know was crushed by the hoofs of horses, [2 Kings 9:33] physically survived until that time; but since there were then in that church some people who imitated her sexual intercourses, the very mother of fornications was censured in them: for the reprobates, united in an equality of vices, constitute one body, which is that of the old enemy, just as the elect, by the bond of virtues, make up one body, which is that of Christ. Jezebel's fornication is of four kinds: there is fornication in pleasure, as in Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart; [Matt. 5:28] there is also fornication in deed, whence the apostle: Fly fornication, brethren; [Variant of 1 Cor. 6:18] there is the fornication of idolatry, according to this: She played the harlot with stones and with stocks; [Jer. 3:9] and there is also the fornication of covetousness, according to this: covetousness, which is the service of idols. [Col. 3:5] It is also to be noted that Jezabel calls herself a prophetess, and seduces God's servants because of that. So, when anyone says to a celibate, "Come, let us enjoy what we desire, because if God did not wish this to happen, he would not have created man and woman," they are seeking to seduce a soldier of God as though by prophesying. So, Jezabel translates to "flow of blood," "flowing," or "dunghill." By the name of blood are symbolized sins, according to this: Deliver me from bloods. [Ps. 50:16] It is said that what happens to women when they suffer their flow of blood is that humor of blood collected during several days overflows and is discharged when the menstrual time has come. It is demonstrated that it is what happens to the universal Jezabel: a shameful pleasure accumulated during a long time springs forth to open ugliness of works when the time has come. Then the mind grows excessively anxious, and the man melts just like wax in front of fire; whence it is right for her to be called "flowing." Finally, by the very repetition of the perpetration of lust, a stench of bad reputation is emitted far and wide, whence it is fittingly that Jezabel translates to "dunghill."

Although on account of [your] faithfulness and your service for those in need I acknowledge your piety and your endurance, nonetheless I rightly blame you, because you allow the heresy of the Nicolaitans to exist openly. This heresy is figuratively called "Jezebel" because of its impiety and licentiousness. Because of this [heresy] my servants, through their simplicity of mind, are presented with a stone of stumbling and are drawn toward idolatrous practices from which they had [previously] fled. You must curb this [heresy], because it deceitfully calls herself a prophetess, being moved by an evil spirit.

But I have this against you, that you permit the woman Jezebel, etc. Indeed, you are commendable in your work and faith, but you are reproachable in this, that you do not rebuke with worthy denunciation the synagogue of pseudo-apostles, who falsely claim to be Christians. The name Jezebel, which signifies a flow of blood, is fitting for heretics. And it is conjectured that there was a woman in the aforementioned church teaching these crimes, who was a figure of all Jezebel throughout the world, to whom he also threatens clear vengeance.

To seduce my servants to commit fornication, etc. Certainly, under the name of Christ, she taught spiritual fornication and idolatry. For how could she openly teach the worship of idols, who called herself a prophet in the Church?

He is speaking to the leaders of the churches who fail to impose the severity of ecclesiastical discipline upon the extravagant and the fornicator and those who do whatever other kind of evil. It is possible that this also refers to heretics. "Who calls herself a prophetess," that is, a Christian, for many heresies flatter themselves with this name.

But I have this against you; this is to show that only God is completely blameless.

What do I have against you? That you tolerate that woman Jezebel, who calls herself a prophetess, that you do not persecute [διώκεις] her. From Jezebel, who dwelt with Ahab, she who is continually a demonstration of wickedness. She says that she herself is a prophetess; she teaches and leads many astray into fornication and eating food sacrificed to idols.

He imputes to the Ephesians "forsaken love; " reproaches the Thyatirenes with "fornication," and "eating of things sacrificed to idols; " accuses the Sardians of "works not full; " censures the Pergamenes for teaching perverse things; upbraids the Laodiceans for trusting to their riches; and yet gives them all general monitions to repentance-under comminations, it is true; but He would not utter comminations to one unrepentant if He did not forgive the repentant.

And I gave her a time that she might do penance, and she will not repent of her fornication. Hence it is said by blessed Job concerning any reprobate, The Lord hath given him place for penance, and he abuseth it unto pride. [Variant of Job 24:23] Now, since in the previous verse he blamed the sluggish preacher for Jezabel's fornication, why is it not said, "I gave you and her," but only her? Especially since the apostle affirms that not only those who do evil, but also those who consent to those who do it, must be punished with eternal death. [Rom. 1:32] One should know therefore that God's speech is passing from species to genus, and it is as if in it he covertly blamed as unrepentant the reprobate part of the species that he had overtly reproved above, so that one and the same species appears now guilty, now worthy, when it is blamed both overtly as negligent and non-overtly as unrepentant. He did this in order that the part of the species that consists of holy preachers should not seem to be joined to the one that is part of the reprobates.

He continues to speak figuratively and compares the union with heretics to that with a harlot, and he threatens to throw her into sickness and death as well as those who have become defiled with her and have committed fornication before God, unless they should turn to him through repentance.

The Lord promises that a sickness and a weariness will come to this doctrine, and a weakness of the sickbed, that is, the pleasure of this world. And to those who commit adultery through this teaching, he promises that a very great tribulation will come upon them on the Day of Judgment. For Jezebel herself is interpreted as "dung heap" or a "flowing of blood." What else is thought to be in the filth of a dung heap or in blood, unless the evil deed and sin which is committed through fault? Therefore, rightly does he foretell a future condemnation for them, unless they strongly repent of their works. For he also mentions that he will damn her sons, that is, her disciples with the second death.

She who calls herself a prophetess; she teaches and leads many astray to practice sexual immorality and to eat food sacrificed to idols. This means either sensual fornication or the apostasy from God, according to what has been said: "and they committed fornication in their practices" (Ps. 106:39); and again "they committed adultery with the trees." (Jer. 3:9) But the Lord, not wishing the death of the sinner, but rather repentance and life, says that He has given her an opportunity for repentance. But if she refuses to repent, then I will do these things to her and those who commit adultery with her, so that all may know that I am God.

For God who searches mind and heart. For it is said, "For God searches the minds and hearts," (Jer. 17:10)

The bed here is to be understood as that security which sinners often promise to themselves when they have committed disgraceful crimes with impunity. That is, sinners at times do not experience the vengeance of present wrath and so neglect penance until sudden destruction comes upon them like the pain of childbirth and they are not able to escape. They are said to be given over by God to this neglectfulness that this security produces, for they are abandoned to a hidden, although not unjust, judgment. We read of such security also elsewhere: "The little ones are killed by their turning away, and the prosperity of the foolish will destroy them." Another translation renders "mourning" for "bed," whereby is designated the eternal misery that awaits those who do not repent from their works.

Behold, I put her into a bed: and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds. Jezabel, those who fornicate in her, and her children are one body, that of Satan, which is put in a bed not in order that it may rest, but that it may run into madness: for by the name of bed are meant the audacity and feeling of security to commit wrongs. She is said to be put in it by God not because he himself impels her, but because he does not snatch her away from this illusion of security by punishing her; and since increases of vices are like some kinds of torments, it is right for the bed to be called a great tribulation. The bed may also indicate eternal torment; it seems to me this is why another translator put "mourning" instead of bed.

Behold, I will cast her onto a bed. By God's just judgment, it happens that she lies in the bed of eternal punishment, who led the wretched into the bed of lust.

And I will kill her children unto death. And the churches shall know that I am he that searcheth the reins and hearts. By the reins he wants us to understand the very perpetrated wickedness of physical lust, because the seed of human conception comes from the loins of men. By the word hearts he wants us to understand incitements to spiritual adultery. Whence the Psalmist: Burn my reins and my heart. [Ps. 25:2] But can it be that before the Lord publicly unmasks idolaters and fornicators and massacres them, the Church does not know that he is the Knower of secrets? Or how can it be called Church, if it gets to know it by this outcome of events rather than by faith? We should therefore hold the firm belief that, as far as the present state of things is concerned, they are punished with a hidden death, so that the meaning should be the following: When I condemn the reprobates hiddenly and secretly, even then the faithful do not doubt that I know the actions of everyone. And I will give to every one of you according to his works. He comes back from species to genus. There is nothing more to be explained here, but there is more to be feared.

Nero said: Art thou not afraid, Peter, of Simon, who confirms his godhead by deeds? Peter said: Godhead is in Him who searcheth the hidden things of the heart.

And her children into death. Here he calls the posterity and works of the woman her children, threatening them with not the momentary death of the body but the eternal death of the soul.

And all the churches shall know that I am he who searches minds and hearts. In minds, he signifies desires; in hearts, thoughts.

And I will give to each of you according to your works. Therefore, our works and words can be known to men, but only He who sees knows what each one thinks, what each one desires, and where each one wishes to arrive through them. By what consequence is he called the knower of hidden things, punishing fornication and idolatry, which are manifest crimes, unless because these can also be called offenses even in the smallest? "You will destroy all who commit fornication away from You" (Psalm LXII). And the same apostle John, who hears these things, concluded when discussing false brothers: "Little children," he said, "keep yourselves from idols" (1 John V).

But if before the day of your contest, of the mercy of God, peace shall supervene, let there still remain to you the sound will and the glorious conscience. Nor let any one of you be saddened as if he were inferior to those who before you have suffered tortures, have overcome the world and trodden it under foot, and so have come to the Lord by a glorious road. For the Lord is the "searcher out of the reins and the hearts." He looks through secret things, and beholds that which is concealed. In order to merit the crown from Him, His own testimony alone is sufficient, who will judge us.

That nothing that is done is hidden from God. In the Wisdom of Solomon: "In every place the eyes of God look upon the good and evil." Also in Jeremiah: "I am a God at hand, and not a God afar off. If a man should be hidden in the secret place, shall I not therefore see him? Do not I fill heaven and earth? saith the Lord." Also in the first of Kings: "Man looketh on the face, but God on the heart." Also in the Apocalypse: "And all the churches shall know that I am the searcher of the reins and heart; and I will give to every one of you according to his works." Also in the eighteenth Psalm: "Who understands his faults? Cleanse Thou me from my secret sins, O Lord." Also in the second Epistle of Paul to the Corinthians: "We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil."

One will not escape and avoid God as his judge, for the Holy Spirit says in the Psalms, "Thine eyes have seen my imperfection and all will be written in thy book," and again, "Man looks upon the face, but God upon the heart." Let the Lord himself also forewarn and instruct you with these words: "And all the churches shall know that I am he who searches the desires and hearts." He perceives the concealed and the secret and considers the hidden, nor can anyone evade the eyes of God, who says, "Am I a God at hand, and not a God afar off? Shall a man be hid in secret places and I not see him?" He sees the hearts and breasts of each one, and, when about to pass judgment not only on our deeds but also on our words and thoughts, he looks into the minds and the wills conceived in the very recess of a still closed heart.

How is it that before God hands over adulterers to death the churches do not know that God is he who searches mind and heart? How is it that the church is said to know at the end of things and not at the beginning of her faith that God knows all secrets? When he said, "all the churches will know," he was not saying that the church would know only after the event but that the church knows from faith. For the words "I will kill" do not refer to that death that is visible but to spiritual death. Just as his revenge on the mother specifically would become visible, so he here promises that among all the churches it would become clear that the children of the woman, that is, those born of the same spirit, were subject to spiritual death, although they were not [visibly] delivered over to it. David also made this distinction between the particular and the general when he fought Goliath. He said, "I will kill you and all the earth will know that there is a God in Israel." … Then he adds the particular when he says, "And all this assembly will know that the Lord saves his people not with sword and spear." He said "all this assembly" because there were persons there who doubted that David could prevail against Goliath. To be sure, there were also spiritual persons who believed that he would defeat [Goliath] in the name of God. Those among whom this event occurred in their presence saw with their own eyes, not by faith. However, through faith we see God at work today, not as they did but in a marvelous way. And so, as with Goliath we see the children of Jezebel, who do not want to be subject to the truth, punished with death. We recognize from the phraseology [of the text] itself that in her children the Lord signifies the woman's posterity. For he threatened the mother with a temporal punishment that he might hand her over to eternal sorrows. However, he did not say, "I kill the children with the sword" but "I will slay them with death."

To you I say, to the rest who are at Thyatira: Whosoever have not this doctrine, and who have not known the depth of Satan. In this passage the discourse returns to the elect. By the depth of Satan we should understand his ruinous pride, because of which he was the first to carry himself high and swell with vanity against God. The elect are said not to know this pride, that is, not to agree to take it as an example to imitate; in the same way as the sacred Scripture says that unmarried women have not known men, which means that they have no experience whatsoever of the actions of men in sexual acts, and in the same way as we say that a truthful person knows nothing about lying. As they say, I will not put upon you any other burthen. Who are those who say this but the peoples of the Jews, who say that the observances of the old law are being put on the shoulders of believers? Whence Luke the evangelist: Some coming down from Judea, taught the brethren: That except you be circumcised after the manner of Moses, you cannot be saved. [Acts 15:1]

To the more simple, the Lord says, "Since on account of your simplicity you are not able to withstand those who are evil and have a facility with words," namely, that you do not know "the deep things of Satan," as you call it, I will not expect from you any war through words, but only that you preserve the teaching which you received until I remove you from there.

To you I say, and to the rest who are in Thyatira. Just as he urges the impious to repent and threatens them with punishment, so he encourages the pious to patience with promises of eternal rewards.

Who have not known the depths of Satan, etc. Just as those who work iniquity do not know God, even though they may preach Him. Likewise, God, although He knows all, does not recognize the workers of iniquity.

I will put upon you no other burden, etc. I will not allow you to be tempted beyond what you can bear. Otherwise, he says, be wary of false prophets (Matt. VII). For I do not send you new doctrine, but what you have received, keep it until the end.

They have nothing in common with the adulterous woman; being simpler and not knowing the schemes of the wicked, for this reason, they say: I will not impose any further burden on you; simplicity is sufficient for you. But you must continue in the teaching what you have received until my second coming.

Else, both the devil's ingenuity in malice, and God the Lord's in the Discipline by which He fortifies us against the devil's depths, would have but limited scope, if we were judged only in such faults as even the heathen nations have decreed punishable.

To be sure, the Lord speaks to those who kept their minds from the doctrines of the devil, lest they turn from the dogma of the truth of the church. For they were taught that they should follow no man but rather the truth of the faith, for the Lord said to those who had left the faith, "I never knew you, you evildoers." For just as those who do iniquity do not know God, although they speak of him, so also God does not acknowledge the workers of iniquity, although he knows them all. In this way, the righteous do not know the teaching of Satan, although they might hear it and feel the attraction of his temptations. And so it can happen that the righteous do not hear evil things from which they abstain by righteous living, since it is written, "There must be heresies so that those who are genuine among you may be recognized." And again, "Should they say to you, Lo, Christ is in the inner rooms, do not believe it."

The fourth class intimates the nobility of the faithful, who labour daily, and do greater works. But even among them also He shows that there are men of an easy disposition to grant unlawful peace, and to listen to new forms of prophesying; and He reproves and warns the others to whom this is not pleasing, who know the wickedness opposed to them: for which evils He purposes to bring upon the head of the faithful both sorrows and dangers; and therefore He says:-

"I will not put upon you any other burden." That is, I have not given you laws, observances, and duties, which is another burden.

Yet that, which you have, hold fast till I come. That is, do not give up the light burden that you are called to, namely the grace of the Redeemer. By saying till I come, he shows that the Church remains under grace until the times of the renewal.

"But that which ye have, hold fast until I come; and he that overcometh, to him will I give power over all peoples." That is, him I will appoint as judge among the rest of the saints.

And he that shall overcome, and keep my works unto the end, I will give him power over the nations. And he shall rule them with a rod of iron, and as the vessel of a potter they shall be broken, as I also have received of my Father. The Son did not receive this power from the Father in his divinity, but in his humanity, in which he is inferior to the Father; whence this: All power is given to me in heaven and in earth; [Matt. 28:18] and since the elect are his limbs, they also receive this power in their Head, according to this: Whatsoever you shall bind upon earth, shall be bound also in heaven, etc. [Matt. 18:18] By the rod of iron is represented the authority of preachers; for a rod of iron has straightness without weakness: so are the holy preachers capable neither of sparing themselves nor others when it comes to fighting vices, but they only strive to build the path of justice in themselves and others; whence it is said to Christ: The rod of thy kingdom is a straight rod. [Variant of Ps. 44:7] It is appropriate for believers to be compared to earthen vessels, for they are vessels in that they bear the treasure hidden from eternity, and they are earthen because they are burdened by the decay of the flesh; whence the apostle: We have this treasure in earthen vessels. [2 Cor. 4:7] As for the fact that these vessels are said to be broken when touched by the rod, we should understand here a part of the vessels that is still being destroyed in order to be remoulded for the better. Hence it is said to the potter of mankind: Turn the wicked, and they shall not be, [Prov. 12:7] implying "they shall not be wicked, but good." Now what is meant by the first words, he that shall overcome, and keep my works unto the end? Is no one ruling believers until he triumphs over the Devil by reaching the end? Or maybe he will rule afterwards? Therefore one should know that the Lord, using the future instead of the past, is indicating that those to whom he proclaims he will give power over the nations, have already overcome by the grace of predestination, and have already kept his works unto the end; as if he were saying, "I will rightly give the duty of ruling to the one who I find out for certain is victorious and will continue my works unto the end." This is because for him the future is the present.

"To him who does my works," the Lord says, "I will give authority over five or ten cities," as he said in the Gospel. Or, this passage refers to the judgment of the unfaithful, through which the deceived will be crushed, as though beaten with a rod of iron, and will be judged by those who have believed in Christ. "The men of Nineveh will rise and condemn this generation." The words "as I myself received from the Father" refer to his human nature, which he assumed through the flesh.

God promises that he will give to him power over the nations and kingdoms, so that he might reign over them with an iron rod and destroy them as though they were a clay pot. He refers to the apostate angels who abandoned their own dominion, for they are going to be judged by the saints on the day of judgment and damned and thrown into eternal destruction, as the apostle says.

To him who overcomes falsehoods and keeps my commands, etc. The Church has this power in Christ, as the body in the head. In whom, according to the Apostle, God has given us all things (Rom. VIII).

And to the one who overcomes the evil one, I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father. This is what is spoken of in the Gospels by those who have well managed the trusts and the talents entrusted to them. "Be in charge of ten cities"; and there will "be another in charge of five cities." (see Luke 19:17,19) And to Daniel, "and the kingdom shall be given to the saints of God." (Dan. 7:22) For it indicates a certain beginning and authority given to the saints over those who are inferior and in need of guidance. Therefore, he says that he shepherds them with strict authority, but the disobedient he will crush like earthenware vessels.

For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.

The church has this power in Christ. Whoever holds fast to his body will be co-heir with the Lord and will have whatever the Son of man received, for "he has given us all things with him."

And he shall rule them with a rod of iron. He governs the meek with inflexible justice, so that they may bear more fruit; but he destroys the obstinate, so that they either perish eternally, or the earthly desires and muddy affairs of the old man are crushed in them, whatever has been contracted and ingrained from the mire of sins.

Seize the opportunity of unexpected felicity: that you, who sometime were in God's sight nothing but "a drop of a bucket," and "dust of the threshing-floor," and "a potter's vessel," may thenceforward become that "tree which is sown beside the waters, is perennial in leaves, bears fruit at its own time," and shall not see fire," nor "axe.

And I will give him the morning star. In the sacred Scripture, the morning star in the singular signifies Christ (whence he says later, I am the morning star) [Rev. 22:16] and in the plural it signifies angels. So the Lord will give the morning star to those who overcome, when he remoulds the body of our humility, that is, when all those who are in the graves hear the voice of the Lord and come forth: [John 5:28-29] he will bring them to the perfect day [Prov. 4:18] when he shows them the brightness of his divinity.

By morning star he means either that one of whom Isaiah spoke: "How have you fallen from heaven, O Day Star, O Morning Star?" and of whom it is promised that he will be "crushed under the feet of the saints," or the Lord means that one of whom the blessed Peter speaks, of the "morning star who rises in the hearts of the faithful," clearly meaning the illumination of Christ. Both John the Baptist and Elijah the Tishbite were called light bringers. For the one foretold of the first rising of the "sun of righteousness," and the other is known as the forerunner of the second [rising]. And after these, we believe that those who have conquered the devil will receive their inheritance. Nor is it surprising that we should interpret this in so opposite a fashion. For we learn from the Holy Scriptures that the "lion" from Judah is Christ, while the "lion" from Bashan is the antichrist, the same image signifying both. And so is noted the rising of the coming day, in which the darkness of the present life will be hidden, and the angel proclaims this. For this precedes the "sun of righteousness" which will shine upon the saints and dispel the gloom of the present life, by whose rays may also we be made bright, by the good pleasure of the Father with the all-holy Spirit, to whom be glory forever. Amen.

"And I will give him the morning star," that is, the Lord Jesus Christ, whom evening never overtakes, but who is eternal light, and who is himself always in light. Or, another interpretation: He promises the morning star, namely, the first resurrection; [the resurrection is] the morning star which causes night to flee and announces the light.

And I will give him the morning star. Christ is the morning star, who, after the night of the world has passed, promises and reveals to the saints the light of eternal life.

And this brings me to the other sense of glory—glory as brightness, splendour, luminosity. We are to shine as the sun, we are to be given the Morning Star. In one way, of course, God has given us the Morning Star already: you can go and enjoy the gift on many fine mornings if you get up early enough. What more, you may ask, do we want? Ah, but we want so much more—something the books on aesthetics take little notice of. But the poets and the mythologies know all about it. We do not want merely to _see_ beauty, though, God knows, even that is bounty enough. We want something else which can hardly be put into words—to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it. For if we take the imagery of Scripture seriously, if we believe that God will one day _give_ us the Morning Star and cause us to _put on_ the splendour of the sun, then we may surmise that both the ancient myths and the modern poetry, so false as history, may be very near the truth as prophecy.

And I will give him the morning star, says the prophet concerning the Assyrian or Satan, "How you have fallen from heaven, O morning star, son of the dawn!" (Isa. 14:12) He is still called the morning star; therefore, he says, I will give Satan into the hand of my servants. Similar to what is said by the apostle: "God will soon crush Satan under your feet." (Rom. 16:20) And, "on an asp and a basilisk you will tread, and you will trample a lion and a dragon." (Ps. 90:13)

It is appropriate that we understand the morning star to represent both Christ and the first resurrection, because his appearance scatters the darkness of error and the worldly shadows of the night are put to flight by the approaching resurrection. For, as this star brings an end to the night, so also does it mark the beginning of the day.

"And I will give him the morning star." To wit, the first resurrection. He promised the morning star, which drives away the night, and announces the light, that is, the beginning of day.