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2:1
He addresses the Church through an angel; somewhat in the same manner as if any one should address a pupil who is undergoing instruction, through the medium of his teacher; since teachers are sometimes wont to transfer to themselves what pertains to their pupils, whether it be their errors or their distinguished actions; for they endeavor to render their disciples as far as possible like to themselves. It is, however, probable, that, in this passage, the seven stars or seven angels, which elsewhere Irenaeus and Epiphanius express by the name of the intelligent heavens, signify the governance of the whole universe, which is placed in the right hand of Christ; as are all the ends of the earth itself. Since He it is, who, according to his promise, walks in the midst of the churches, and carries on his administration of the world through the medium of his holy angels. (Andreas of Caesarea) By the morning star we may understand either Christ, or the clear knowledge of divine things, which Peter calls the day-star: 'Whereunto ye do well that ye take heed, as unto a light that shines in a dark place, until the day- dawn and the day-star arise in your heart,' 2 Peter 1: 19. (Joannes Gagneus) The same as if he should say, he who walks in the midst of you scrutinizes the hearts and the reins of each. . . . Since therefore he walks amidst candlesticks of this kind, he watches the light of each to see how it shines, lest haply without the oil of charity, without works of love, the faith of the Church should be that of the dead, and give out smoke instead of light. (Rupert of Deutz) The candlesticks arc called golden, because that which is signified by gold ought to be from charity; because as gold excels all other metals, so does charity all the other gifts of God; 1 Cor. 13 ' The greatest of these is charity.’ (Nicholas of Lyra) Among the symbolic significations of gold, I find none which is more exactly suitable than that perfection of holiness which consists in perfect charity. (Luis Alcazar of Seville) 2:2-3
Obviously these works are to labor in the rule of the Catholic faith, to exercise patience in this labor, even when disputing against perverse dogmas, the wicked fabricators of which are so many and so loquacious, that thou canst not endure them; such as were Marcion, Cerinthus, and many other heretics. Thy works I say indeed are good in trying those mendacious teachers, and convicting them as false apostles; but yet it is not in this that perfection consists, whatever patience you may have in enduring them and not fainting, if you are without the primary ornament of charity. For, says the apostle, 'Though I had all faith, so that I could remove mountains, and though I gave my body to be burned, and have not charity, it profits me nothing.' And the apostle James says, ' Wilt thou know, O vain man, that faith without works is dead?' For, however it may seem to work, faith is dead unless it work by love. (Rupert of Deutz)
2:4 As if he should say. This indeed is in thy favor, and acts in thy favor, that thou this work; yet this is against thee, that in this work thou hast left thy first love. For the first, that is, the principal good, is charity; which is also, according to the apostle, the more excellent way. This is almost the one only sign of perfection, and the testimony of true virtue, as elsewhere is said: 'In this shall all men know that ye are my disciples, if ye love one another.' By this sign was Stephen, the first martyr, known; for when in his own labor and patience he could not endure the evil whom he had found guilty and convicted as liars, such patience he possessed, such endurance for the name of God, that when dying he prayed for them and said, 'Lord, lay not this sin to their charge,' &c. (Rupert of Deutz)
2:5 And first this is the explication of Victorinus, who thus explains the words; ' I will remove thy candlestick out of his place,' I will disperse thy lay-members (plehem tuam). Andreas, however, has perhaps explained the words still more aptly as follows: 'I will remove thy candlestick, i. e., I will throw the church into billows and storms. The explication of De Lyra looks the same way; I will withdraw from obedience to thee those who are under thy authority; an expectation evidently relating to a disturbance of the peace of the church. This exposition, therefore, by Victorinus, Andreas, and Lyra, I judge to be the truest. If the candlestick be the churchy what else can the moving of the candlestick designate, than the moving and perturbation of its commonwealth? (Luis Alcazar of Seville)
2:7 In these words is signified that it is not all who have spiritual ears, such as they ought to have, to hear the Word of God. As says Isaiah (42:20) of certain people, 'Who is blind, and who is deaf but my people who have eyes open and see not, and ears open and hear not.' Matthew also says that our Lord exclaimed, 'He who hath ears to hear let him hear.' Moreover interior and spiritual hearing consists of three things. First, the application and attention of the mind to the Word of God: that which is preached is to be heard and understood. Next an inclination of the understanding to believe it. Then a pious affection and propensity of the will to love and embrace it," &c. (Benedict Pereira) He means a spiritual ear, ready to understand and obey, as in Matthew 13.: 'He who hath ears to hear let him hear.' "Where Jerome remarks, 'We are called to understand what is said, as often as we are admonished in these words.' And Bede on Mark, chap. 4.: 'Ears to hear are the ears of the heart and the interior sense ; ears to obey and do the things which are commanded.' (Francisco Ribera) We must know, therefore, that in Scripture, account is taken of two kinds of ears, one exterior, the other interior, which latter signifies interior intelligence, and also obedience. (Brás Viegas) The tree of life is The Wisdom of the Father, the Only begotten Son of God, of whom Solomon says, Prov. 3., 'Blessed is the man who finds wisdom; she is a tree of life to them who lay hold of her. (Joannes Gagneus)
2:9 By blasphemy, it is meant to speak evil, by attributing anything to any one injuriously, or by taking away that which belongs to him, and it is used especially in regard to God. (Hieronymus Lauretus) Who say they are Jews and are not; viz., not true Jews, since they do not confess Christ to be God, whom the ancient patriarchs of the Jews and the prophets worshipped and foretold. The blasphemy of those who say that they are Jews and are not, is signified the rejection of the doctrine of the Lord's divinity, and also of his divine humanity, by the professed teachers of the truth. There is yet a further application of the words, blasphemy of those who say they are Jews and are not. (Giovanni Stefano Menochio)
2:10 Prison signifies the weight of our corruption. (Rabanus Maurus) Hell and the shadow of death (Origen); also temptations, tribulations, and the calamities of this life (Augustin, Gregory, Arnobius); also a state of sin, which Lucifer does not open but shut, lest men should repent; also that it designates the darkness of ignorance.'—Jerome. (Hieronymus Lauretus)
2:11 The first death is that of the body; the second death is that of the soul. (Augustin Calmet)
2:12 These things says he who has the sword with two edges, who if you desire to be corrected is powerful to aid, to lay open thy defects both in body and spirit; and who, if you desire not to be corrected, is powerful to condemn you in both. The sword with two edges is the Word of God living and efficacious, and more penetrating than any other; which not only lays open to view the corrupt deeds of the body, but likewise the corrupt thoughts of the heart, and condemns those who in both remain incorrigible. (Richard of St. Victor) "Where you dwell" is frequently taken to signify the state of a person's life; place being considered as signifying state. Hence on the words, "Adam, where are you?" Gen. 2:9, Ambrose observes, chap, 13., on Paradise: " Where are you? I ask not in what place, but in what state?'' (Augustin Calmet Dic.) “The seat (cathedra) of Moses signifies the doctrine of the law, which afterwards became the seat of Christ ; it likewise signifies the power of teaching."—Rupertus. "The seat (cathedra) of the pestilence may signify confirmed habits of vice; likewise the perverse doctrine of heretics, which is truly pestilential. The seat of the beast is the church of the evil and the throne of the devil, which is to the north. The seat of the beast is also a very He itself, upon which devils and heretics rest themselves."—Basil, Clement, Hilary, Jerome, Augustine, Eucherius. (Hieronymus Lauretus) For Christ is slain among many; viz., either among those who believe not that he rose again, or those who deny him by their damnable crimes, where Satan dwells. (Primasius)
2:14 What, as we learn from history, was the doctrine of Balaam; and in what manner it is held or imitated by many at the present day, who are seen to be in the church, the passage before us admonishes us more attentively to consider. . . &c. "Having the power or efficacy of blessing and cursing, Balaam is the figure of those priests who, while they are evil, have nevertheless in virtue of their office the power of communicating or excommunicating. Hence also Balak says to him, 'Come and curse me this people; for 1 know that whomsoever thou blessest is blessed, and whomsoever thou cursest is cursed;' having also the knowledge of God, and hence conscious that in vain does the priest heap maledictions upon him whom his own guilt or culpability does not subject to curses. And yet who, so often going and enquiring through motives of avarice, if perchance it might please God that he should curse this people, manifestly expresses in figure those who make a sale in the church of their blessings and curses, and do everything for the sake of lucre.". . . "Thus divided, thus double-minded, Balaam in tinkling words pronouncing the blessing of God in public, while conceiving deceit in secret, and giving counsel to the impious king for the destruction of the people of God—does not he depict in himself beforehand the intolerable hypocrisy of venal priests? Are not all places full at this day of the intestine plague of these sacrileges?" "Let us, however, speak of Balaam in a general point of view, that is, of all those who everywhere, under the name or office of the priesthood, follow after avarice, and love the rewards of iniquity. Whosoever then he may be who comes to the priestly office in this manner, is in truth led hither to curse, and in his heart detests Israel ; because he loves -vices and hates virtues, though in public he dares not utter his detestation, he dares not openly curse with his voice so as to teach otherwise in the church than according to the rule of faith. So in like manner did Balaam desire, on account of promised rewards, to curse Israel; but the Lord prohibiting him, he durst not; but on the contrary, blessed them; declaring according to the truth, for the happiness of that people, the same things which Moses and the other holy prophets piously and faithfully announce: 'A star shall arise out of Jacob, and a rod out of Israel; and shall smite the leaders of Moab; of the mystical sense of which I have not here the leisure to treat in particular. So likewise do these not dare, although they wish, to go beyond the rule of faith; and although in heart they wish to deprive the people of the fear of future judgment, in order that they may have the greater number to encourage their iniquity, and many fellow companions in their perdition, still they recite their lections, and sing the testimonies of the Lord's passion. resurrection, and ascension, and of the last day. In this faith they pronounce their blessing, baptize, and consecrate. And when they have done this in public, then in private they turn to their evil counsel and conversation, in which they corrupt good morals. (Rupert of Deutz) Idols are the errors and heresies which are said to be the subtle idols with which the earth is filled. The idols of Egypt and Memphis are the inventions of philosophers and heretics. The idols of Jerusalem are the sins of those who are in the church. The idols of Samaria are the sins of heretics. The idols of the house of Israel are the errors in the church, which deceive the simple under the false name of knowledge."—Gregory, Origen, Ambrose, Isychius, Bede. (Hieronymus Lauretus)
2:17 The manna rained down or descending from heaven signifies the teaching which comes from God' (Valerian)." . . . (Isidoro Chiari) According to Ambrose the white stone is the pure and bright uncontaminated doctrine of Christ. (Cornelius a Lapide) new name: Things derive their name from that which they are; and every one has his name from the good he possesses. When therefore we shall be the sons of God, coming to the promised inheritance after a new manner, then we shall have a new name from that which we then begin to be. For that is called new which is made anew, and which begins in a new manner; John 13:34, 'A new commandment give I unto you; that ye love one another as I have loved you.' There was indeed an old commandment of love; but the manner, 'as I have loved you was new, as Cyril teaches, and indeed the common interpretation. So also 1 John, chap, 2, calls the same commandment old and new. So also in Isaiah 65: 17, 'Behold I create new heavens and a new earth, and the former shall not be remembered.' These remarks are all confirmed by Isaiah 62:2, where it is said to the church, And you shall be called by a new name, which the mouth of the Lord shall name.' This new name is the church, as is observed by Jerome and others; a name which nevertheless is often found in the Old Testament but after the advent of Christ it began to be held in a new manner since at that time a faithful people possessed it which before possessed it not. (Francisco Ribera) St. Bernard understands a new thing, a new and unheard of gift, consolation from heavenly goods and their abundance. (Cornelius a Lapide) 'He that hath ears to hear,' &c. In this passage to hear what the Spirit says, is, not to cease from sound doctrine in order to destroy the doctrine of Balaam, and to exercise a holy knowledge, and always to remember the sentence of the Lord pronounced in the Gospel, 'Woe unto you, lawyers, because ye have taken away the key of knowledge! Ye have neither entered in yourselves, and those which were entering in ye have forbidden.' For those who, under the name of Christianity, either cherish sins or suffer them to be cherished, thinking that a divine name alone will suffer to salvation, (as did they who, trusting in the words of a He, proclaimed 'the temple of the Lord, the temple of the Lord, the temple of the Lord are we;' and who yet had made that temple a den of thieves,) have never entered into a true knowledge. For if they had entered in; if they had carefully attended to the words of Holy Scripture, or had been willing to do so, they would have known that the profession of a divine name is of no avail; but that, as in the case of Balaam, it may be supplanted by wickedly teaching others to eat things sacrificed unto idols, and to commit fornication. (Rupert of Deutz)
2:18 Who knows not that the name of Son of God imports the highest wisdom. For if great wisdom be denoted by the name of angel, (as in 2 Kings 14: 20,) how much more is it denoted by the name Son of God, who is himself the wisdom of the Father! (Luis Alcazar of Seville) 'His eyes were as a flame of fire.' These words Richard of St. Victor interprets thus; 'The flame of fire shines and communicates heat, strikes terror and burns. The eyes of Christ are therefore as a flame of fire, because when looking upon his elect, he illustrates them with the light of wisdom, and warms them with the love of righteousness. But when he looks upon the reprobate, he terrifies them by the fierceness of his commination, and burns them with the fire of damnation.' Thus he. We however would say, that in these words is set forth the exact care and perfect providence which Christ exercises towards his church. His eyes flaming like fire, denote three things; brightness and heat, and power of burning and consuming. The brightness signifies the most perfectly clear knowledge of Christ, and his foreknowledge of all things which are either done or are ever to happen in the church; he likewise illuminates and glorifies the church by teaching it whatsoever it is right for it to know. And inasmuch as he knows and can do all things, he accordingly feeds, governs, and defends it; and by the warmth of his Holy Spirit, cherishes, gladdens, fructifies, and vivifies it. On the other hand, the wicked and impious, he burns and consumes as a fire, dissipates all their counsels, brings their efforts to naught, and causes them to die in eternal punishments. (Benedict Pereira) "By fire is sometimes signified love, which fire Abraham carried when he went to sacrifice his son, Gen. 22. It is this fire which God wishes should always burn upon the altar of our heart. And the fire which Ezekiel saw in the wheels, is the divine love, from which God designed to frame the world.''— Origen, Ambrose, Georgius, Venetus, Augustin, Gregory. ''feet may signify the humanity of Christ; as also all the things which pertain to the incarnation, and to the works of the Christian economy."—Angustin, Damascene, Bernard, Bede, &c., &c. "Also that the outermost life of Christ in the world may be called his feet."—Clemens Alexandrinus. " Feet signify that power of God which is put forth in preserving and governing all things."—Eucherius, Cyril, Augustin, Origen, Jerome, &c..." The extremities of the church also are its feet, such as the poor and infirm; also apostles and preachers."—Origen, Ambrose, Jerome. "Filth upon the feet sometimes means sins in the teachers." —Gregory. Glossa. "The feet of Christ are the peacemakers who run to make peace." "To wash the feet is to remove all earthly affections, and take our flight to heavenly things (Origen, Basil, Ambrose). It is likewise to cleanse oir actions, which are called feet, after the same manner as the prophets have been accustomed to call the world a path."—Isychius, Philo. "Feet sometimes signify works, and the very principle of working; and feet that are greaved are good works accompanied with their due circumstances."—Cyril, Isychius..." The feet of Aaron and his sons are their good works. (Hieronymus Lauretus) Feet like unto fine brass, as in the Apocalypse, signify the Apostles. The feet of Christ our Lord signify Christians, and particularly the Apostles, &c. Foot signifies the completion and perfection of a work. Hence we are accustomed to say, opus ad calcem pervenisse, when we would speak of our business being accomplished." —Valerian. "Feet that suffer from any ill affection, are wicked works, depraved and iniquitous devices." (Isidoro Chiari)
2:19 'Thy last works to be more than the first.' Note; that from the multitude of works is inferred the increase of charity: because charity is operative, and the more so, the greater and more enlarged it is. Otherwise (were there no increase of charity) it would not absolutely follow, that the more works a person did the greater would be his charity, or the greater the reward he would receive. Because any one might live a shorter life, and consequently do fewer good works, who yet might be more holy, and more fervent in charity, than another who lived a long life, and did many more good works, and yet had not arrived at such excellence in charity. (Estius) First come works, then charity, after this faith is inferred; when nevertheless the first thing is to believe, afterwards what one believes to love, then that which belief and love compel us to do, namely, to work. (St. Ambrosius Autpertus)
2:20 To me it is highly probable that this Jezebel was not an individual female, but some people or sect. This opinion is not new, but is expressly followed by Tichonius, Epiphanius, Heres. 51, Andreas, Aretas, Haymo, Bede, Aureolus, Richard, Albertus, Thomas, and Seraphinus. These and other authors, although differing from each other in designating the people or sect, here called by the name of Jezebel, nevertheless agree in this, that she was not any particular woman, but a people or sect. "who calls herself a prophetess," refers to the office of preaching, and to the understanding of holy Scripture. (Luis Alcazar of Seville) "who calls herself a prophetess," it is proper to heretics to vindicate to themselves the spirit of God and true teaching, and the knowledge of the holy Scriptures. (Joannes Gagneus)
2:22-23 Ansbert and Primasius say that bed denotes security and impunity in sinning; in which state the sinner, being as it were at ease upon a soft couch, rushes from one sin to another, and at length into damnation. (Cornelius a Lapide) The bed of the harlot signifies quiet in pleasure or in errors, and the blandishments of heretics."—Gregory, Jerome, Augustin, Ambrose, Bede. (Hieronymus Lauretus)
2:24 Heretics are wont to call their own doctrine most deep and profound, and comprehensible to none but themselves and their disciples, as Vincentius of Lirens teaches in his golden little book against heresies, . . . as they say; that is, as heretics are wont to speak and boast, namely, that then dogmas are the depths of God, when in truth they are the depths of Satan, as John himself here interprets them. (Cornelius a Lapide) It is under such false colors that they disguise the foulness of their hearts, and set aside all laws divine and human, as a superfluous and intolerable burden. (Jacobus Tirinus) The depths of Satan are the deep and cunning counsels which the enemy of the human race hath devised and inspired into his members, unto the perdition of many. (Francisco Ribera)
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