“Although these things are thought by some to have occurred long ago to the Jews at the hands of the Romans … how much more will these things occur at the coming of the antichrist, and not only partially in the land of the Jews but over the whole world at whose four corners the angels stand fulfilling a service assigned to them by God, but unknown to us. The holding back of the winds reveals clearly the dissolution of the good order of creation and the inevitability of evil. For by means of wind the plants of the earth are nourished and ships sail the sea.”

“After this, I saw four angels standing at the four corners of the earth. That is, the four principal kingdoms, namely, those of the Assyrians, Persians, Greeks, and Romans. For just as in the previous seals, after witnessing the manifold conflicts of the Church, he saw the joys of the triumphant souls; so also now, he is about to prove with examples what victory follows the kingdom of the Antichrist, succeeding the preceding kingdoms of the world, which have already yielded to the rule of Christ's Church. For great causes must be confirmed by greater arguments.”

“And after these things, I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor on any tree. It should be noted that he seems to have kept the order all the way from the first to the sixth seal, but, omitting the seventh, he comes back to the beginning of Christ's incarnation and briefly recapitulates with different allegorical symbols the things he had already related, and then he concludes these same two narrations with the seventh seal. Recapitulation is not always done in this way, but in various ways. So what do we understand to be symbolized by the four angels but the body of the old enemy? It is because of the four principal kingdoms of the world, namely that of the Assyrians, that of the Medes, that of the Persians or Macedonians, and that of the Romans, in which the Devil reigned through the cult of idolatry, that four angels are put into the reprobate category. This is why Nebuchadnezzar saw a statue whose head was of gold, but the breast and the arms of silver, and the belly and the thighs of brass, and the legs of iron; [Dan. 2:32-33] for the kingdom of the Assyrians is symbolized by gold, that of the Medes by silver, that of the Persians or Macedonians by brass, and that of the Romans by iron. It is not surprising that bad people are symbolized by angels, since it was said about Judas, One of you is a devil. [John 6:71] One should also know that the four angels are the same as the four winds, according to the prophecy of Daniel, who says, Behold the four winds strove upon the great sea, and four beasts, different one from another, came down out of the sea. [Variant of Dan. 7:2-3] Indeed he indicates that the winds and the beasts are the same, that is the four aforesaid kingdoms. Therefore when the angels hold the winds, they necessarily hold themselves; and since all people of this kind are the Devil's body, he himself is also understood in them. So what does it mean that the four angels held the four winds of the earth that they should not blow, if not that the hidden enemy and his whole body united and bound themselves together, and blocked the mouth of everyone in such a way that no one dared to breathe out the word of truth against the cult of idolatry? By the earth is represented the diversity of provinces, and by the sea the numerousness of islands. The trees as well, since he has mentioned no genus, because of their diversity, symbolize the various offices of people. Now since they were being choked by the Devil, they were saved by the coming of their Lord. Whence it soon follows:”

“From here, the events that occurred to the Jews in the war against the Romans are clearly shown to the evangelist, which became a cause for them regarding the cross and the mockery against the Lord. For the four angels who hold the four corners of the land of the Jews guarded so that none of the Jews worthy of death might escape, perhaps casting into them cowardice of flight or some difficulty or a longing for a foreign land and for their wives and loved ones, which is figuratively indicated by the holding of the four corners of Judea. As for the control of the four winds, which means that neither on the earth nor at sea nor upon any tree should they blow, it signifies that no relief or interval could be found for them in war, nor any easing of their hardships, neither for those fighting on land nor for those engaged in naval battles. For many naval battles were fought during the time of Josephus, nor did those attending to agriculture and the care of plants escape this fate. For all were utterly overtaken by calamities: cities set on fire, land ravaged, and crops destroyed. Josephus thoroughly details all these events in his account of the siege of Jerusalem.”

“"And I saw another angel ascending from the east, having the seal of the living God" He speaks of Elias the prophet, who is the precursor of the times of Antichrist, for the restoration and establishment of the churches from the great and intolerable persecution. We read that these things are predicted in the opening of the Old and New Testament; for He says by Malachi: "Lo, I will send to you Elias the Tishbite, to turn the hearts of the fathers to the children, according to the time of calling, to recall the Jews to the faith of the people that succeed them." And to that end He shows, as we have said, that the number of those that shall believe, of the Jews and of the nations, is a great multitude which no man was able to number. Moreover, we read in the Gospel that the prayers of the Church are sent from heaven by an angel, and that they are received against wrath, and that the kingdom of Antichrist is cast out and extinguished by holy angels; for He says: "Pray that ye enter not into temptation: for there shall be a great affliction, such as has not been from the beginning of the world; and except the Lord had shortened those days, no flesh should be saved." Therefore He shall send these seven great archangels to smite the kingdom of Antichrist; for He Himself also thus said: "Then the Son of man shall send His messengers; and they shall gather together His elect from the four corners of the wind, from the one end of heaven even to the other end thereof." For, moreover, He previously says by the prophet: "Then shall there be peace for our land, when there shall arise in it seven shepherds and eight attacks of men; and they shall encircle Assur," that is, Antichrist, "in the trench of Nimrod," that is, in the nation of the devil, by the spirit of the Church. Similarly when the keepers of the house shall be moved. Moreover, the Lord Himself, in the parable to the apostles, when the labourers had come to Him and said, "Lord, did not we sow good seed in Thy field? whence, then, hath it tares? answered them, An enemy hath done this. And they said to Him, Lord, wilt Thou, then, that we go and root them up? And He said, Nay, but let both grow together until the harvest; and in the time of the harvest I will say to the reapers, that they gather the tares and make bundles of them, and burn them with fire everlasting, but that they gather the wheat into my barns." The Apocalypse here shows, therefore, that these reapers, and shepherds, and labourers, are the angels. And the trumpet is the word of power. And although the same thing recurs in the phials, still it is not said as if it occurred twice, but because what is decreed by the Lord to happen shall be once for all; for this cause it is said twice. What, therefore, He said too little in the trumpets, is here found in the phials. We must not regard the order of what is said, because frequently the Holy Spirit, when He has traversed even to the end of the last times, returns again to the same times, and fills up what He had before failed to say. Nor must we look for order in the Apocalypse; but we must follow the meaning of those things which are prophesied. Therefore in the trumpets and phials is signified either the desolation of the plagues that are sent upon the earth, or the madness of Antichrist himself, or the cutting off of the peoples, or the diversity of the plagues, or the hope in the kingdom of the saints, or the ruin of states, or the great overthrow of Babylon, that is, the Roman state.”

“This was revealed long ago to Ezekiel concerning him who was clothed in a fine linen robe and who sealed the foreheads of those who mourned so that the righteous would not be destroyed along with the wicked, since the virtue of the saints is hidden and is unknown even to the angels. This is shown also here to the blessed [John], that a preeminent holy power encourages the avenging holy angels to do nothing until they might recognize the servants of the truth by virtue of their having been sealed. Although this has happened partially long ago when those who believed in Christ fled from the siege of Jerusalem by the Romans into very many destinations, the great James having showed to blessed Paul their great number, then, as has been said, this will especially occur at the coming of the antichrist when the seal of the life-giving cross will separate from the faithless the faithful who bear without shame and with boldness the sign of Christ before the impious. Therefore, the angel says, "Do not harm the earth of the sea or the trees, until we have sealed the servants of our God upon their foreheads." Just as the creation, created for our sakes, shares in the torments with us who are being chastised, so too it will be made clean with the saints who are being glorified. Through these words we learn that the virtuous will require the power of angelic assistance before the arrival of the trials which come because of the seal of the Spirit which is given to us. [We learn further] that this seal will reveal its power to that extent that we add our own work to it, for everything remains without aid which by its own will wills not to be aided.”

“And I saw another angel ascending from the rising of the sun, having the sign of the living God; and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying: Hurt not the earth, nor the sea, nor the trees, till we sign the servants of our God in their foreheads. Christ is an angel because we know he announced the joys of the new life to the world, he about whom it is said, angel of great counsel. [Is. 9:6 acc. to LXX, where the verse is number 5.] The ascent from the rising of the sun meant here is the one by which, starting from the Resurrection itself, which sprang up like a new sun, he grew and filled up the whole world, and illuminated it with the evangelical teaching. With that voice he also prevented the noxious power of the four angels from doing harm, and destroyed it in both initiators and subordinates at the same time; whence Nebuchadnezzar also saw a stone cut out of a mountain without hands strike the aforesaid statue on its iron feet and break it in pieces. [Dan. 2:34] By this stone is represented the Lord Jesus Christ, begotten of Jewish stock without conjugal act, who struck the statue on the feet and made it fall, because he reached the extremity of the kingdom of the Romans with the preaching of the Word, and converted the aforesaid kingdoms of the world to rebuild them wholesomely. This same Mediator is said to have the sign of the living God, that is the mystery of the cross. By the fact that he says not "till I sign" but till we sign, he shows that there are in him many people through whom that mystery is being fulfilled. When he says in their foreheads, he indicates the inner forehead, for we smear both side posts with the blood of the Lamb, [Ref. to Ex. 12:5 et seq.] and it is no use for anyone to wear it on the outside if they do not also receive it on the inside, because faith without works is idle. [James 2:20 acc. to the Greek version.]”

“The day of the formation of man, the time of the prophetical voice, and the time of the clear doctrine, in which the prophesized life would come: for it was necessary that in this time there come a single order, that is, a prophetical disposition similar to the order of Jesus Christ, and of which the head would be an "angel ascending from the rising of the sun, having the seal of the living God," and conforming to Christ.”

“And how great, too, are those things which in the meantime are happening in that respect on our behalf! Something is given for an example, that the anger of an avenging God may be known. But the day of judgment is still future which the Holy Scripture denounces, saying, "Howl ye, for the day of the Lord is at hand, and destruction from God shall come; for, lo, the day of the Lord cometh, cruel with wrath and anger, to lay the earth desolate, and to destroy the sinners out of it." And again: "Behold, the day of the Lord cometh, burning as an oven; and all the aliens and all that do wickedly shall be as stubble, and the day that cometh shall burn them up, saith the Lord." The Lord prophesies that the aliens shall be burnt up and consumed; that is, aliens from the divine race, and the profane, those who are not spiritually new-born, nor made children of God. For that those only can escape who have been new-born and signed with the sign of Christ, God says in another place, when, sending forth His angels to the destruction of the world and the death of the human race, He threatens more terribly in the last time, saying, "Go ye, and smite, and let not your eye spare. Have no pity upon old or young, and slay the virgins and the little ones and the women, that they may be utterly destroyed. But touch not any man upon whom is written the mark." Moreover, what this mark is, and in what part of the body it is placed, God sets forth in another place, saying, "Go through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof." And that the sign pertains to the passion and blood of Christ, and that whoever is found in this sign is kept safe and unharmed, is also proved by God's testimony, saying, "And the blood shall be to you for a token upon the houses in which ye shall be; and I will see the blood, and will protect you, and the plague of diminution shall not be upon you when I smite the land of Egypt." What previously preceded by a figure in the slain lamb is fulfilled in Christ, the truth which followed afterwards. As, then, when Egypt was smitten, the Jewish people could not escape except by the blood and the sign of the lamb; so also, when the world shall begin to be desolated and smitten, whoever is found in the blood and the sign of Christ alone shall escape.”

“I am one in the choir with Christ dispensing His rewards in heaven, around the unbeginning and never-ending King. I have become the torch-bearer of the unapproachable lights, and I join with their company in the new song of the archangels, showing forth the new grace of the Church; for the Word says that the company of virgins always follow the Lord, and have fellowship with Him wherever He is. And this is what John signifies in the commemoration of the hundred and forty-four thousand.”

“And I heard the number of those who were sealed, etc. This finite number signifies the innumerable multitude of the whole Church, which is generated from the patriarchs, either by descent of flesh or by imitation of faith. For if you are Christ's, then you are Abraham's seed (Gal. 3). For the increase of perfection, it pertains that twelve is multiplied twelve times, and to the total is perfected as a thousand, which is a solid squared number, signifying the stable life of the Church. Therefore, it is often figured by the number twelve because it stands firm in the faith of the Holy Trinity in a fourfold world. For thrice four is the perfect number, a double portion. Finally, the apostles, who were chosen to preach the same faith to the world, were twelve, indicating by their number the mystery of their work.”

“And I heard the number of them that were signed, an hundred forty-four thousand were signed, of every tribe of the children of Israel. It is a definite number put for an indefinite one, and it does not refer only to the twelve tribes of Israel, but all the Church, in the elect, is represented by it. Indeed the number three is a perfect number in the sacred Scripture, especially because it represents the Trinity; same for the number four because of the four parts of the world, the four Gospels, or the four cardinal virtues: if we multiply these by each other, we reach the number twelve, which also is hallowed because of the twelve tribes or the twelve apostles. As for the number thousand, it represents totality, according to this: unto a thousand generations. [Deut. 7:9, 1 Chron. 16:15, Ps. 104:8] Therefore, since the Church is brought together from all nations by knowledge of the Trinity and nourished by the four books of the Gospels, it is appropriate for it to be symbolized by twelve thousand; but in order for it to be perfected in what it has believed in, the number twelve thousand needs to be joined together by the solidity of the cube: therefore, let twelve thousand be multiplied by four, and it makes forty-eight thousand; then, in order for it to reach what it has believed in, that is the contemplation of the Trinity, let forty-eight thousand be multiplied by three, and it gives a hundred forty-four thousand.”

“And he says that one hundred and forty thousand were sealed; for many were those who believed in Christ from among the Jews, who owed their salvation from the common destruction to this number. And those who spoke with Paul in Jerusalem bear witness: "Look, brother, how many myriads of Jews have believed." (Acts 21:20) It was not only reasonable to spare the faithful but also those who, in ignorance and deception, cooperated with the crucifixion of the Lord, concerning whom He said: "Father, forgive them; for they do not know what they are doing." (Luke 23:34) Cyril, in his thirteenth book Against Julian, states that this prayer of the Lord is not found in the Gospels according to the pagans, but it is indeed present among us. And not only these individuals but also those who were not present at that time, or who were residing in Jerusalem, and therefore did not partake in the impious counsel of the accursed chief priests regarding the crucifixion, or even those who were present but did not share in the guilt of the pollution, for He blessed all under heaven, having opposed or rejected the godless council of the lawless; all of whom it was reasonable to be later sealed by the faith of Christ. For the angel would not have otherwise called them servants of God; of whom, when some were preserved, the rest, being evil, defected even to the Romans and were thoroughly corrupted, "becoming a spectacle to the world and to angels and men" (1 Cor. 4:9) in a different manner, and not as Paul spoke concerning the divine apostles. Of these, again Josephus is a witness, enumerating the greatest number, tens of thousands, due to the famine.”

“"Now, sir," I continued, "explain to me, with respect to the mountains, why their forms are various and diverse." "Listen," he said: "these mountains are the twelve tribes, which inhabit the whole world. The Son of God, accordingly, was preached unto them by the apostles." "But why are the mountains of various kinds, some having one form, and others another? Explain that to me, sir." "Listen," he answered: "these twelve tribes that inhabit the whole world are twelve nations. And they vary in prudence and understanding. As numerous, then, as are the varieties of the mountains which you saw, are also the diversities of mind and understanding among these nations. And I will explain to you the actions of each one." "First, sir," I said, "explain this: why, when the mountains are so diverse, their stones, when placed in the building, became one colour, shining like those also that had ascended out of the pit." "Because," he said, "all the nations that dwell under heaven were called by hearing and believing upon the name of the Son of God. Having, therefore, received the seal, they had one understanding and one mind; and their faith became one, and their love one, and with the name they bore also the spirits of the virgins."”

“Someone may ask, Where does one read that all Israel will be saved? First, of course, there is the apostle: "Until the full number of the Gentiles should enter, and thus all Israel should be saved." In the second place, John says in his Apocalypse: of the tribe of Judah, twelve thousand shall believe, of the tribe of Reuben, twelve thousand shall believe, and of the remaining tribes, he says the same; and the number of all who believe became 144,000. Then too Psalm 144, which is alphabetical, treats of this number saved. If Israel had believed, our Lord would not have been crucified. If our Lord had not been crucified, the multitude of Gentiles would not have been saved. The Jews are going to believe, but not until the end of the world. It was not the time for them to believe in the cross; for if they had believed, the Lord would not have been crucified. It was not the time to believe. Their infidelity is our faith. By their downfall, we are raised up. It was not their time in order that it might be our time.”

“"From the tribe of Judah, twelve thousand sealed." Judah is interpreted "confession," through which those are manifested who are being saved through the confession to Christ who came forth as a branch from Judah. "From the tribe of Reuben, twelve thousand sealed." Reuben is interpreted "son of vision," through which those are shown who possess spiritual sight through purity of heart. "From the tribe of Gad, twelve thousand." Gad is interpreted "temptation," through which those are shown who through the endurance of temptations are being crowned, after the example of Job.”

“From the tribe of Judah, twelve thousand sealed, etc. It is fitting that he begins with Judah, from which tribe our Lord arose; and he omits Dan, from whom it is said the Antichrist is to be born, as it is written: Let Dan be a serpent by the way, a viper by the path, that bites the horse's heels, so that its rider falls backward (Gen. 49). For he did not intend to describe the order of earthly generation but to expound the virtues of the Church according to the interpretation of the names, which hasten from confession and praise to the right hand of eternal life. This is the meaning of the names Judah, who is placed first, and Benjamin, who is placed last. Therefore, Judah is first, which is interpreted as confession or praise, because no one attains the summit of good works before the beginning of confession. And unless we renounce evil deeds through confession, we cannot be formed rightly. The second is Reuben, which is interpreted as seeing the son. The Psalmist testifies that works are designated in the sons when he says among the blessings of the blessed man: Your sons will be like olive shoots (Ps. 128). And further: May you see your children's children (Ibid.). For one who fears the Lord is blessed, not only if he has begotten sons and received grandchildren, but because in sons are works, and in sons of sons, the fruits of works, that is, the eternal reward is designated. Therefore, after Judah comes Reuben, that is, after the beginnings of divine confession and praise, the perfection of action follows. But because through many tribulations we must enter the kingdom of God (Acts 14), after Reuben comes Gad, which is interpreted as temptation or armed. After the beginning of good works, a man must be tested by greater temptations and girded for more serious battles, so that the strength of his faith may be proven. Solomon says: My son, when you come to serve the Lord, prepare your soul for temptation (Sirach 2). And the Psalmist likewise: You have girded me with strength for battle (Ps. 18). And because we bless those who have endured suffering, therefore after Gad is placed Asher, that is, blessed, in a very fitting order. Blessed is the man who endures temptation, for when he has been tested, he will receive the crown of life (James 1). Because by the faithful promise of this blessedness they are not distressed but, rejoicing in hope, are patient in tribulation, they sing with the Psalmist: You have enlarged me in distress; and again: I ran the way of your commandments, when you enlarged my heart (Ps. 119); and with the mother of blessed Samuel, they exultingly say: My mouth is enlarged over my enemies, because I have rejoiced in your salvation (1 Sam. 2). Therefore, Naphtali follows, which means enlargement. And Manasseh follows him, which is interpreted as forgetting or necessity. The mystery of this name warns us to forget the things that are behind, taught by the anguish of present temptations, and to stretch forth to the things that are before, according to the Apostle, so that we may make provision for the flesh, not in its desires, but bound only by the necessity of human condition (Phil. 3). For which the Psalmist, sighing for better things, prayed: Deliver me from my necessities (Ps. 25). Simeon, which means heard the sorrow or name of habitation, is placed under this, so that by the quality of this name it is more clearly instilled what is to be held here and what is to be healthily expected. For to those who here mourn fruitfully in penitence, the joy of heavenly habitation will be given. To whom it is also said: Your sorrow will be turned into joy (John 16). Therefore, Levi is added, which means added. In which we understand either those who buy the eternal with the temporal, as Solomon says: The ransom of a man's life is his wealth (Prov. 13), or those who, following the counsel of God, receive a hundredfold in this world with tribulations, and in the world to come, eternal life (Mark 10). What is written also agrees with this: He who increases knowledge increases sorrow (Eccles. 1). For to blessed Job, the bitterness of tribulations was added so that, being proven, the reward of a greater prize would be given. Hence Issachar follows in proper order, which means reward. For as the Apostle teaches, the sufferings of this present time are not worth comparing with the glory that will be revealed in us (Rom. 8). It is more fruitful to fight where a certain reward is hoped for. This, however, God works and perfects in the habitation of strength, which is called Zebulun, when strength is made perfect in weakness (2 Cor. 12), so that the body which enemies consider weak, and through whose matter they also try to bring about the soul's destruction, experiences invincibility with God's comfort and happy increase follows. This name Joseph indicates, signifying the addition of gifts of grace. Whether you understand the double repayment of talents as profits of spiritual benefit, or you take it in those things which are returned to the Redeemer God by the faithful in their religious devotion. And to understand that all those whom both the order and the interpretation of the names placed here significantly indicate will be on the right hand of Christ the eternal King in the future judgment, Benjamin, as I previously mentioned, is placed last, meaning son of the right hand; as if he were the end of the order, with the last enemy death destroyed (1 Cor. 15), the happiness of the eternal inheritance will be given to the elect, whether each faithful one is called the son of the right hand, or the whole assembly of the Church, of which it is sung: The queen stands at your right hand in gold of Ophir, adorned with varied colors (Ps. 45). Therefore, twelve thousand are sealed from each tribe, because in whatever virtues individual faithful advance, it is necessary that they are always strengthened and formed by the faith of the ancient fathers. For it is most certain that the number twelve often signifies the form of the teachers or the whole Church because of the sum of the apostles or patriarchs. Whether in confession, they are praiseworthy like Judah, or in Reuben, distinguished by the offspring of works, or in Gad, strong in the exercise of temptations, or in Asher, blessed in the victory of struggles, or in Naphtali, enlarged by the abundant works of mercy, or in Manasseh, forgetful of past things, or in Simeon, still sad in the valley of tears but always rejoicing in the name of habitation, sighing for the heavenly Jerusalem, or in Levi, rejoicing in the promises of present and future life, founded in eternal good with temporal goods added, or in Issachar, firm in the contemplation of future reward, or in Zebulun, who lay down their lives for Christ, or in Joseph, who strive for the increase of spiritual substance, and offer something more over God's commandments, either in virginity or in the quantity of their possessions, or in Benjamin, who with indefatigable vows expect the right hand of eternal happiness, each one in his profession fits the rule of the preceding fathers as if sealed with the number twelve, and from the merits of each individual person, the most perfect beauty of the Church is collected as if in the sum of one hundred and forty-four thousand.”

“Of the tribe of Juda, were twelve thousand signed: Of the tribe of Ruben, twelve thousand signed: Of the tribe of Gad, twelve thousand signed: Of the tribe of Aser, twelve thousand signed: Of the tribe of Nephthali, twelve thousand signed: Of the tribe of Manasses, twelve thousand signed: Of the tribe of Simeon, twelve thousand signed: Of the tribe of Levi, twelve thousand signed: Of the tribe of Issachar, twelve thousand signed: Of the tribe of Zabulon, twelve thousand signed: Of the tribe of Joseph, twelve thousand signed: Of the tribe of Benjamin, twelve thousand signed. If we go back to the story of Genesis, we find the names of these introduced according to the birth of each of them, not at all in this order: for Juda is there put in the fourth place, here in the first; Ruben there in the first place, here in the second; Gad there in the eighth place, here in the third; Aser there in the ninth place, here in the fourth; Nephthali there in the seventh place, here in the fifth; Manasses there in the ninth place, here in the sixth; Simeon there in the second place, here in the seventh; Levi there in the third place, here in the eighth. Only Issachar, Zabulon, Joseph, and Benjamin are put in the same place here as there. Dan, the fifth son of Jacob, is altogether excluded from this spiritual list. We easily find out why this was done if we stop concentrating on the birth of the flesh and search for their spiritual lineage in the names with their interpretations. So Juda translates to "confession" or "laudation." What else does this name's interpretation indicate but the confession of sins and the praise of virtues? Though the word "confession" appears to be sometimes used for "praise," whence the Lord, who had no sin whatsoever, said, I confess to thee, O Father, etc. [Matt. 11:25] By Ruben, which means "he who sees the child" or "they who see the child," are represented the very works of virtues, for the fruit of good works is often symbolized by the word "children," according to this: Mayest thou see thy children' s children, [Ps. 127:6] which means the virtues born from your virtues. Then since works of virtues must serve the progress of others, he is rightly called "he who sees the child." This means that we should show others the things in which we see we have progressed, according to this saying of the Lord: that they may see your good works, and glorify your Father who is in heaven. [Matt. 5:16] It is therefore right for Juda to be put first and for Ruben to follow, because if we do not renounce bad actions through confession, we cannot be instructed for right and prescribed actions. So who would not see now that if he had begun with the firstborn in the flesh and put Juda in the fourth place, he would have been bound to confuse the spiritual lineage of the Church? Then, since those who do good works are usually always tested by temptation, it is right for Ruben to be followed by Gad, which means "temptation;" and since those who are girded with divine strength prove to be strong against temptation, it fits them well because the same Gad also means "girded." Since we ought to direct the end of our good struggles towards God rather than towards the facade of human praise, the aforesaid Gad also means "robber," as if he acquired secretly the goods of the heart to offer them to God in order that they may be approved, rather than exposed them to human eyes in order that they may be exalted. So since the tribulation inflicted on them tests the elect and crowns them after the test, it is right for Gad to be followed by Aser, which means "blessed;" and since the warriors of the Church, strengthened by the promise of blessedness, are prompted by feelings of love to spread even among the wicked, it is fitting for Aser to be followed by Nephthali, which means "wideness." Since when they run through this greatest commandment of love, they both forget the things that are behind and stretch forth [Cf. Phil. 3:13] to the eternal riches that are to come, it is appropriate for Nephthali to be followed by Manasses, which is taken to mean "having forgotten" or "necessity:" "having forgotten" because he has only let go of what was behind, and "necessity" because he has not yet reached what he is stretching towards. Since their desire is often put off for a long time, it is right for Manasses to be followed by Simeon, which translates to "I have heard sorrow;" but those who hear sorrow must necessarily also hear "the name of the dwelling," which Simeon also seems to mean, so that those who mourn in the tabernacle of decay should rejoice in the dwelling of eternal rest. As for what kind of people all these are, it is indicated by the one listed next, Levi, which means "added;" for such people, going further than the general commandments, add many things that have not been ordered, like celibacy in holy virginity, and all other things of the kind: since these things are not ordered, but advised, it is necessarily the case that non-ordered things are being voluntarily added. It is quite fitting for these people that Levi is followed by Issachar, which translates to "reward," because an exceptional and special reward is owed to those who do these things; whence Jeremiah says to one of them, Let thy voice cease from weeping, and thy eyes from tears: for there is a reward for thy work, saith the Lord. [Jer. 31:16] However, before people doing such things are rewarded, persecutions are usually inflicted on them, and test them, but do not overcome them. Therefore it is not without good reason that Issachar is followed by Zabulon, which means "dwelling of strength," for any of these people becomes its dwelling when power is made perfect in infirmity. [2 Cor. 12:9] Then, since they freely expend the talent of the divine Word not only for their friends in time of peace, but also for their enemies in the very middle of persecution, it is fitting for Zabulon to be followed by Joseph, which means "increment;" for in order to make profit off the money they have received, they do not hesitate to expend it even for their enemies. Then, so that you should understand that all these are to be placed on the right hand of the eternal King, it is beautiful that Benjamin, which means "son of the right hand," comes in the last place, as if he himself were the end of the sequence, where the happiness of the eternal reward is promised. Therefore the holy Church is clearly shown to be, in Juda, praiseworthy through confession; in Ruben, fruitful in good works; in Gad, tested by the trials of temptations; in Aser, blessed after overcoming the temptations; in Nephthali, widened by love; in Manasses, forgetting the things that are behind and stretching forth to the things that are to come; in Simeon, as if it were so far sad in the valley of weeping, but rejoicing in hope at the dwellings of heavenly citizens; in Levi, beautiful in virginity and extremely abundant in pious mercy; in Issachar, resting on the expectation of the future reward; in Zabulon, crowned with martyrdom; in Joseph, enriched with the doubled talent of spiritual substance; and in Benjamin it is demonstrated to have been allotted the right hand, which is eternal happiness. However, let no one think that there are twelve vocations in the Church, since there are only three, namely the virtues of virgins, celibates, and good married people. Among all this, we should by no means omit the question of why Dan, who is undoubtedly a son of Jacob, is, whether in Genesis or in Exodus, counted with all his brothers, but was rejected from the spiritual list in this Apocalypse, while Manasses, who was born among strangers, and was indubitably not his son although he was adopted as his son, [Gen. 41:50-51 and 48:1-5] seems to have been substituted in the sixth place. So, "Dan" translates to "the judgment" or "the judging one of the Hebrews who pass by." What is this "judgment of the Hebrews who pass by" but the rejection of the old priesthood? Therefore Dan, rejected from the spiritual list, teaches us by the very interpretation of his name that in the sixth age of the world the perfidious Jewish people was, by a mysterious but just judgment, altogether expelled from its place and lost the dignity of priesthood, while Manasses, that is the people of the Gentiles, gained by grace to be substituted in its place.”

“Now, this perfection consists in the description of the city, that is, that the soul have within itself a divine worship of God, a divine bond with God, a divine zeal for God, and a divine sense of God. The worship is in the east, the bond in the south, the zeal in the north, and the sense in the west. And there are three doors to the east, three to the west, three to the south, and three to the north. Worship has two companions, one that comes before, the other after. For perfect worship, three things are necessary: a veridical profession of eternal truth, a humble veneration of the supreme majesty, and a manly preservation of inner holiness. Wherefore three doors are placed to the east. "Of the tribe of Juda, twelve thousand sealed." For these were ranked, not in relation to carnal generation, for Juda was not the first son, but according to spiritual generation. Juda, indeed, is understood to mean "profession," and this is the foundation, for the spiritual foundation is faith, upon which the Church is built. This, then, is primary: that with you there be an integral profession of perfect belief and assent. Second, there is needed humble veneration of the supreme majesty, and that occurs when a man considers the hugeness of his crimes and the immensity of God's severity. Wherefore there follows: "Of the tribe of Ruben, twelve thousand sealed." Ruben is understood to mean "son of vision." Third, there is needed manly preservation of inner holiness, so that man be so girded in advance, girded against everything, that he be in control of all outpourings. Hence, also, priests were forbidden to drink wine or any inebriating liquid when they entered the temple for service. The same is evident also from the prescription concerning cleanliness. Now, this cleanliness is of the heart. Wherefore there follows: "Of the tribe of Gad, twelve thousand sealed." Gad is understood to mean "girded."”

“"From the tribe of Asher, twelve thousand." Asher is interpreted "blessing," through which are revealed those who are worthy of dominical blessings because of their life and are made worthy of standing at the right hand of Christ and are shown to be sons of the light and of the day. "From the tribe of Naphtali, twelve thousand." Naphtali is interpreted "prayer," through which those are characterized who are bound to God through unceasing prayer. "From the tribe of Manasseh, twelve thousand." Manasseh is interpreted "forgetfulness," that is, it refers to those who on account of love for God, have forgotten the things from the past and the homes of their fathers.”

“But true worship is insufficient without perfect bond, for charity teaches the worship and the love of God. And this comes about when the soul despises lowly things, tends to supreme values, and expands on the intermediate level, in such a way that it has sublimation in the highest things, separation from the lowest, and expansion on the intermediate level. And this consists in the foremost desire for eternal beatitude, an expanded disposition toward heavenly love, and a perfective contempt for worldly prosperity or possessions. These three are understood through the three next [groups of those who were] sealed. Hence, there must be in the soul a true contempt in order that the longing for beatitude be in the first place. Wherefore there follows: "Of the tribe of Aser, twelve thousand sealed." Aser is understood to mean "happy," that is, rich with food, providing dainties for kings. But happy is the man who is transported by love into supreme beatitude. Then, there follows an expanded disposition toward heavenly love, wherefore there comes next: "Of the tribe of Nephthali, twelve thousand sealed." Nephthali is understood to mean "breadth," and it means that all those who want to have the bond of charity must have their affective powers well disposed toward all. But this they cannot have as long as they are lovers of their own private good. Hence, it is fitting that there be contempt for all things. Wherefore there follows: "Of the tribe of Manasses, twelve thousand sealed." Manasses is understood to mean "oblivion." For some men despise earthly things, but do not give them up. Others give them up, but do not despise them. Others again despise them and give them up, but do not forget them. When the soul gives up and forgets, then there is perfection, and this is indicated in the sixth place. "Forget your people and your father's house." As Augustine writes, "He loves you less if, besides You, he loves something else not on account of You." Manasses, then, is in the sixth place. He was the son of Joseph who [in turn] was the twelfth son of Jacob. And so, it is not without mystery that he is in the sixth place.”

“"From the tribe of Simeon, twelve thousand." Simeon is interpreted "obedience," clearly referring to those who are becoming righteous through obedience to the divine commandments. "From the tribe of Levi, twelve thousand." Levi is interpreted "having been taken up," through which are indicated those taken up by Christ through a life proper to the priesthood. Levi is listed eighth, since by the eighth day of the resurrection the true priesthood is made known. "From the tribe of Issachar, twelve thousand." Issachar is interpreted "reward," that is, it refers to those who for the sake of the rewards from God have lived virtuously.”

“In the third place, there must be in the contemplative soul perfect zeal, so as to love in such a way that it rejects all evil. Now, there are two companions to the zeal of charity, piety that comes before, and patience that follows. For some men are pious zealots, and later they turn to the fury of impatience. Then, there will be three doors to the north, the affective condescension of kindly mercy, the emulating rectitude of severe control, and the victorious bearing of cruel or human tribulations. In this manner the city is defended against the north wind. And hence, there follow three [groups of those who were] sealed. The first: "Of the tribe of Simeon, twelve thousand sealed." Simeon is understood to mean "listening to sorrow," and signifies mercy toward the neighbor. This Simeon is "just and devout," receiving Christ in his arms. Unless a man be merciful, he is unworthy of receiving the One who came down from heaven for mercy's sake. Then, because mercy without emulating rectitude is worthless, there follows: "Of the tribe of Levi, twelve thousand sealed." Levi is understood to mean "added." Levi received the priesthood on account of his zeal, wherefore he killed his idolatrous brother-priests. Phineas likewise obtained the priesthood because of zeal, and Mathathias and his descendants, because of zeal, obtained the priesthood and leadership, and they lasted until Herod. Levi signifies "prelates" who must have the spirit of severity and piety, as did Moses who, in spite of his extreme meekness, broke the tablets. By contrast, Heli, who was remiss, died together with his sons. Hence greater damage comes from a prelate who is merciful and rejects all rigor of discipline than from another who is rigidly merciless. In this sense is the passage of Ecclesiasticus understood: "Better a man's harshness than a woman's indulgence." In the third place, it is fitting that there be a victorious bearing of worldly tribulations. Indeed, the man who assumes them must prepare himself for suffering. Wherefore Christ overturned the tables in His zeal. Later, when they sought Him, He showed Himself. Hence, "the patient man shows much good sense." There is no doubt that those whose tables He overturned were then clamoring: "Crucify Him!" Wherefore there follows: "Of the tribe of Issachar, twelve thousand sealed." Issachar is understood to mean "sturdy ass," and actually an ass bears a cross on its shoulders. It must always be ready to bear this cross. But the [true] interpretation is not "sturdy ass," but "reward," and it represents a man armed with love of the reward. Hence, in Matthew: "Blessed are you when men reproach you, and persecute you, and, speaking falsely, say all manner of evil against you, for My sake. Rejoice and exult, because your reward is great in heaven." And he said that once he was speaking with Brother Aegidius, who told him that we are not wise compared to Francis, the wise merchant: but we waste our substance, for we should pay a denarius to a man for him to strike us. And we do not even have the wisdom of the ass that bears its burden, and the more blows and insults it receives, the better it carries its load. And so, the obedient man should not let go any [potential] good. On the contrary, he should do better on account of any kind of tribulation, otherwise he is not a contemplative.”

“"From the tribe of Zebulun, twelve thousand." Zebulun is interpreted "abode of power" or "fragrance," through which are indicated those who by the indwelling of Christ have been made firm against sufferings and have become his sweet smell, as Paul says. "From the tribe of Joseph, twelve thousand." Joseph is interpreted "addition," that is, those who in addition to the kingdom of heaven receive those things necessary for eternal life, as the Lord says. "From the tribe of Benjamin, twelve thousand." Benjamin means "son of sorrow" or "son of day" or "son of my right hand" and refers to those with sorrow in their heart. This refers either to those believers from the Jews who fled the siege of the Romans and equaled this number, or, what is rather more likely, to those from the Jews who are saved at the consummation when, as the apostle puts it, after "the full number of the Gentiles come in, all Israel will be saved." Either interpretation is acceptable. The exact equality of each tribe seems to me to show the utter fruitfulness of the apostolic seed, since twelve multiplied by twelve and multiplied by the perfect number of a thousand yields the thousands here indicated. For these were the disciples of that seed that out of love for humankind fell upon the earth and brought forth the various fruit of universal salvation.”

“On the western side [of the city], there is a perfect sense of God. And this sense makes us contemplate, and as companions, it has the stability of repose and the excess of joy. For in repose there can be stability together with thinking and contemplating, that is, in the west, where there is repose, conciliation, darkness or entering into darkness. For this sense, there is need of the peaceful stability of the sublime mansion, the clear view of wise judgment, and the ecstatic excess of sweet consolation. It is good to have the sign of Zabulon, which is "a dwelling of fortitude," which implies the first stability. "Because Thou, O Lord, art my hope." Hence, "the name of the Lord is a strong tower; the just man runs to it and is safe." He alone is at peace who fixes himself upon that "with which there is no change, no shadow of alteration." Hence, "in Thee, O Lord, have I hoped, let me never be confounded." Second, there must be the clear view of wise judgment, so that, as the dove staying over water can see the bird of prey, man too may see in Scriptures. And this pertains to Joseph, which is understood to mean "growing." "Joseph is a growing son," a most handsome son, the savior of Egypt, the leader of his brothers, meaning that he has that judgment by which a man is guide and instructor to others: and this pertains to wisdom. And he is in the eleventh place, so that he can gather the wheat, not the leaves, but the documents of truth in Holy Scripture, and that he can pour it out again later for the salvation of the people. This is the sixth angel, [the one] of Philadelphia, "saving the inheritance." This one provides wheat against future famine. Finally, there is the ecstatic taste of sweet contemplation. It is written: "Of the tribe of Benjamin, twelve thousand sealed." Benjamin, "the son of the right hand, the son of pain," in giving birth to whom Rachel died, and yet, Benjamin, "the best beloved of the Lord, as in a bride chamber shall he abide all the day." And this signifies the ecstatic excess of contemplation. The son of Jacob is not born to anything beyond this. Here is sleep with excess. No one attains this sealing unless he has gone through all the preceding ones.”

“If, therefore, we also live as dedicated and devoted to God-if we make our way over the ancient and sacred footsteps of the righteous, let us go through the same proofs of sufferings, the same testimonies of passions, considering the glory of our time the greater on this account, that while ancient examples may be numbered, yet that subsequently, when the abundance of virtue and faith was in excess, the Christian martyrs cannot be numbered, as the Apocalypse testifies and says: "After these things I beheld a great multitude, which no man could number, of every nation, and of every tribe, and people, and language, standing in the sight of the throne and of the Lamb; and they were clothed in white robes, and palms were in their hands; and they said with a loud voice, Salvation to our God, who sitteth upon the throne, and unto the Lamb! And one of the elders answered and said unto me, Who are those which are arrayed in white robes, and whence come they? 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 are they before the throne of God, and serve Him day and night in His temple."106 But if the assembly of the Christian martyrs is shown and proved to be so great, let no one think it a hard or a difficult thing to become a martyr, when he sees that the crowd of martyrs cannot be numbered.”

“"After this I beheld, and, lo, a great multitude, which no man was able to number, of every nation, tribe, and people, and tongue, clothed with white robes." What the great multitude out of every tribe implies, is to show the number of the elect out of all believers, who, being cleansed by baptism in the blood of the Lamb, have made their robes white, keeping the grace which they have received.”

“He did not say, "After this I saw another people," but "I saw a people," that is, the same people that he had seen in the mystery of the 144,000, which he now sees as without number from every tribe and tongue and nation. For by believing, all nations have been engrafted into the root. In the Gospel the Lord showed forth in the [figure of the] twelve tribes the whole church both from the Jews and from the Gentiles. He said, "You will sit on twelve thrones, judging the twelve tribes of Israel."”

“By the sign of the sacred number he signifies the multitude of the elect, "whom God foreknew and predestined to be conformed to the image of his Son." For those who come from the nations are made to be Israel and so by right are called sons of Abraham, not by flesh but by faith in that seed which is Christ, the cornerstone, of whom the apostle said, "He is our peace, who has made us both one, and has broken down the dividing wall of hostility, by abolishing in his flesh the law of commandments and ordinances, that he might create in himself one new man in the place of two, and so make peace, and might reconcile both to God in one body through the cross."”

“After this I saw a great multitude, which no man could number, of all nations, and tribes, and peoples, and tongues. Here it is clearly revealed that the aforementioned number does not only consist of Jews, but of all the elect; for it is the same people that are indicated by the countless multitude and by the hundred forty-four thousand signed. This multitude is not countless for God, but for us; for he himself said, I will number them, and they shall be multiplied above the sand. [Ps. 138:18] Standing before the throne. Although the countless multitude is itself the throne of God, it is nonetheless said to be standing before the throne, because the vision changes as it is obscured by symbols, although the thing represented by the symbols does not change at all. But does it mean something that this multitude is said to be standing whereas the same was described above as sitting with the ancients round about the throne? It clearly does: it is sitting when it examines the acts of others through some of its members, and it is standing when it strengthens its heart in the solidity of faith and love in all its elect. And in sight of the Lamb, clothed with white robes. What is represented by the white robes but their disposition of mind? These robes were not however white before the Lord's coming, because the hearts of mankind were besprinkled with the stains of original sins. And palms in their hands. By the palms is represented victory, and by the hands, work. Therefore to have palms in one's hands means to triumph over the old enemy and the pleasures of the world.”

“They were confessing with a "loud voice," that is, with a deep devotion and unceasing praise. "Upon the throne," that is, the Father and the Son reign in the Church, with the Holy Spirit ruling equally with them. There is here such an order to the words, "To our God and to the Lamb who sits upon the throne belongs salvation." We find a similar manner of speaking in the Gospel, "That they might know you, the only true God, and Jesus Christ whom you have sent." This is as though he said, "That they might know you and Jesus Christ whom you have sent, the one true God." In the one throne is indicated the power of one nature. However, in the name of the Lamb the personal character of the Father and the Son is designated, just as when the Holy Spirit is alone named, the Father and the Son are there also to be understood. For we read in the Acts of the Apostles, "Take heed to all the flock in which the Holy Spirit has made you overseers," and it immediately adds, "to rule the church of God which he obtained by his own blood." Now, we know that no one has poured out their blood for us except the person of Christ. And so it is sufficiently clear that whenever one alone is named, the entire Trinity is to be understood.”

“And they cried out with a loud voice, saying: Salvation to our God, who sits on the throne, and to the Lamb. With a loud voice, that is, with great devotion and unceasing praise, they profess that the Father and the Son reign on the throne, that is, in the Church, with the Holy Spirit likewise reigning together. For it is said: To the One sitting on the throne, and to the Lamb (Apocalypse V), as it is said in the Gospel: That they may know you, the only true God, and Jesus Christ whom you have sent (John XVII). It is understood: That they may know the one true God.”

“And they cried with a loud voice, saying. We understand here not a cry of the body, but of the heart: this great voice is a great feeling of devotion, because one cries with their voice more the more they love God. Salvation to our God, who sitteth upon the throne, and to the Lamb. The order can also be, "To our God, and to the Lamb who sitteth upon the throne, salvation." The person of the Holy Spirit is also understood in them, according to the rule already mentioned. Note also that they show with a wonderful way of speaking that there is one substance and two persons in the Father and the Son. Moreover, one should know that, as they ascribe all their salvation to God, the doctrine of Pelagius and Caelestius is gotten rid of, who uphold free will to such an extent that they say people can be saved without the grace of God.”

“Whatever this multitude might be, by expressing these names he indicates the universal church.… Through the naming of these seven virtues, we are exhorted to inquire after the reason why he named those things here in which God desires his church to participate. It is for this reason, that when these [virtues] are given to God in praise, they might confess that they have received each of them from him. For we ought not consider that God alone is capable of the [virtues] named here, but that he has found them worthy also to give to the faithful. We rejoice that the church of Christ is allowed to participate in all of these good things: blessing, glory, wisdom, thanksgiving, honor, power and might. It does not mention omnipotence or majesty or eternity, for God alone always rightly possesses these things. But in these seven we recognize all those virtues that could be granted to the faithful from him who gave them power to become sons of God. And so, if we have acquired any of these good things, we shall know with certainly that we have them by the generosity of God.”

“And all the angels stood round about the throne, and the ancients, and the four living creatures; and they fell down before the throne upon their faces. The angels as well as the throne and the ancients, and also the living creatures, symbolize the Church. Therefore he symbolizes one and the same thing in various ways: for since Christ alone reigns and judges in the Church, it is right for all the saints to be symbolized by one throne; since the Church itself also examines the acts of others, it is appropriate for it to be symbolized by ancients; and since it is sticking to the green pastures of the paradise, still only by faith in some of its members, and already enjoys them by sight in some other members, it is right for it to be symbolized by animals. Then, since it announces all things to come in its preaching, it is fitting for it to be symbolized by angels; and since it is brought together from various nations, it is right for it to be symbolized by a multitude. So they fell down upon their faces before the throne, that is, in the secret of their minds, where the inner judge sits. And adored, saying: Amen. Benediction, and glory, and wisdom, and thanksgiving, and honour, and power, and strength to our God for ever and ever. All these things correspond well to the Trinity.”

“This one elder represents either the body of the prophets or the church. It depicts the leaders teaching the other members of the future reward for which the laborers might hope, just as the apostle spoke of the gospel, "In it the righteousness of God is revealed from faith for faith," that is, from the faith of those who preach, for the faith of those who hear.”

“And one of the ancients answered, saying to me: These that are clothed in white robes, who are they? and whence came they? As no question preceded, what does it mean that one of the ancients is said to have answered? It is a habit of the sacred Scripture to use this verb like that, but it does not seem to have any meaning, so neither is ignorance of it harmful nor is knowledge of it praiseworthy. So, by this one ancient we understand the unity of the preachers of both Testaments, or him who is more ancient than ancients, that is the Lord Jesus Christ, who interrogates John in order that the latter may himself ask, and, after asking, hear, understand, and rouse himself up to imitate. By the white robes we understand both purity of mind and the glory they will be granted in the future. When John responds to this, in the person of good listeners, My Lord, thou knowest, the ancient replies, in the person of the Lord or of his good preachers, These are they who are come out of great tribulation, etc. In are come, three tenses are contained: it is here used for "are come, are coming, and are to come." Therefore, since the whole number of the elect is defined by this sentence, it is greatly to be feared that if someone comes from somewhere else, they should not belong to the fellowship of the elect. The tribulations of the just, as the Psalmist says, are many; [Ps. 33:20] and among these tribulations there is that general one which consists of the fact that none of us knows whether they belong to the fellowship of the elect, as Solomon attests, who says, Man knoweth not whether he be worthy of love, or hatred: but all things are kept uncertain for the time to come. [Eccles. 9:1-2] And have washed their robes, and have made them white in the blood of the Lamb. All the elect make their robes white in the blood of the Lamb, that is to say they beautify their disposition of mind in the sufferings of Christ and prepare it to receive the future joys.”

“Then to every conqueror the Spirit promises now the tree of life and exemption from the second death; now the hidden manna, with the stone of glistening whiteness, and the name unknown (to every man except those who receive it); now power to rule with a rod of iron and the brightness of the morning star; now the being clothed in white raiment, and not having the name blotted out of the book of life, and being made in the temple of God a pillar with the inscription on it of the name of God and of the Lord, and of the heavenly Jerusalem; now a sitting with the Lord on his throne, which once was persistently refused to the sons of Zebedee. Who, pray, are these so blessed conquerors, but martyrs in the strict sense of the word? For indeed theirs are the victories whose also are the fights; theirs, however, are the fights whose also is the blood. But the souls of the martyrs both peacefully rest in the meantime under the altar and support their patience by the assured hope of revenge; and, clothed in their robes, wear the dazzling halo of brightness, until others also may fully share in their glory. For yet again a countless throng are revealed, clothed in white and distinguished by palms of victory, celebrating their triumph doubtless over antichrist, since one of the elders says, "These are they who come out of that great tribulation, and have washed their robes, and made them white in the blood of the Lamb." For the flesh is the clothing of the soul. The uncleanness, indeed, is washed away by baptism, but the stains are changed into dazzling whiteness by martyrdom.”

“And that I might not extend my discourse, beloved brother, to too great a length, and fatigue my hearer or reader by the abundance of a too diffuse style, I have made a compendium; so that the titles being placed first, which every one ought both to know and to have in mind, I might subjoin sections of the Lord's word, and establish what I had proposed by the authority of the divine teaching, in such wise as that I might not appear to have sent you my own treatise so much, as to have suggested material for others to discourse on; a proceeding which will be of advantage to individuals with increased benefit. For if I were to give a man a garment finished and ready, it would be my garment that another was making use of, and probably the thing made for another would be found little fitting for his figure of stature and body. But now I have sent you the very wool and the purple from the Lamb, by whom we were redeemed and quickened; which, when you have received, you will make into a coat for yourself according to your own will, and the rather that you will rejoice in it as your own private and special garment. And you will exhibit to others also what we have sent, that they themselves may be able to finish it according to their will; so that that old nakedness being covered, they may all bear the garments of Christ robed in the sanctification of heavenly grace.”

“When it says that a number of the faithful had come out of the great tribulation, what else is indicated except what we read elsewhere, "Through many tribulations we must enter the kingdom of God." Therefore, the apostle also said, "Brothers, let us not grow weary, for in due time we shall reap." It is through the endurance of struggles that the number of the faithful are sifted out, just as by the weight of the press oil is prepared with diligent care and grain that is to be stored in a barn is collected through the threshing machine. That they wash their robes in the blood of the Lamb reveals their reward, so that the labor of the aforementioned struggle might be endured with equinimity. And he rightly adds that they made their robes white in the blood of the Lamb. It is as though he said that the robes that some had befouled after the grace of baptism through neglect, ignorance or contempt, these had made white in the blood of the Lamb, that is, in the grace of Christ, or even in undergoing martyrdom. This reward is to be assigned especially to those in the church who have spilled their blood for Christ and have returned the robe of baptism with a greater brilliance by a better service of blood. But if this grace is to refer to all the faithful generally, we must finally conclude that if anyone is cleansed by the font of his Lord, is fed by his flesh and is enflamed by the call of the Spirit, he is in this manner made white as snow. For there are those who are proven to be martyrs before God by their inner character, even though they are not martyrs by way of a public act.”

“Martyrs wash their robes in the blood of the Lamb, while as for their members, which "seem to the eyes of the ignorant" [to be] defiled by the squalor of their pains, they instead have made [these members] clean of all contagion by their blood which is poured forth for Christ. In addition, they have rendered [their members] worthy of the blessed light of immortality, which is [the meaning of] their having made their washed robes white in the blood of the Lamb.”

“Before the throne of God is the church, in whose "heart he has placed ways to go up in the valley of tears to a place which he has established." They serve him day and night, that is, in times of prosperity and in times of adversity. They are regarded as a "temple" who are said to serve in the temple, just as [they are regarded as] a throne. Therefore, it continues, "And he who sits upon the throne will dwell among them." The soul of the righteous is the seat of wisdom. However, wisdom is Christ, and Christ is truly God.”

“Blessed are those who through temporary sufferings receive the fruit of eternal rest, and by suffering with Christ also reign with him and serve him continuously. In this passage, the words "day and night" indicate the absence of cessation or end, for then there will be no night. Rather, there will be one day which is illumined by the Sun of righteousness, not by the sun that we see with our eyes. In like manner, night refers to the hidden and deep mysteries of knowledge, while day refers to the mysteries that are open and easily obtained. "His temple" is the entire creation, which is being renewed through the Spirit, but especially those who have preserved the living and unquenchable gift of the Spirit, for among them he has promised to dwell and to walk.”

“Therefore they are before the throne, and they serve him day and night in his temple: and he, that sitteth on the throne, dwelleth over them. As if he were saying, "The same people are the throne of God and his temple because we see they are clothed in this kind of garments and have been cleansed by the blood of the Lamb." Note also that he does not say "dwelleth in them" but over them in order to show that they are the throne and the temple at the same time. By day and night he means in success and in adversity.”

“They will not hunger because they are fed by the living Bread. He said, "I am the living Bread who comes came down from heaven." Nor will they thirst, for they will drink from a cup so excellent that it will be for them what the Truth said, "Whoever believes in me shall never thirst," and again, "Whoever drinks from the water that I shall give him, it will become in him a spring of water welling up to eternal life." Nor will the sun strike them, nor will they be burned by the deadly heat of its fire. God promised something similar to his church through Isaiah, "A shelter from the storm, shade from the heat." He proclaims that the strength of his sacraments will be strong in those who belong to him and that they will not be vexed by the heat of temptation.”

“They will neither hunger nor thirst anymore. This is what the Lord himself promised: "I am," he says, "the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" (John VI). For blessed are those who hunger and thirst for righteousness, for they shall be satisfied (Matthew V).”

“They shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat. For the Lamb, which is in the midst of the throne, shall rule them, and shall lead them to the fountains of the waters of life. They suffer no trouble, because the Lamb rules them. Now where is he leading them to, but to the fountain of waters, that is to the Trinity, which is signified by a fountain? And by what way, but himself? For he himself said, I am the way. [John 14:6] It should also be noted that it is one and the same fountain that takes away hunger because it is the living bread, and thirst because it is the drink of life; for, as the apostle says, God will be all in all. [1 Cor. 15:28] So the fountain is said to be one because of the unity of nature of the Father, of the Son, and of the Holy Spirit; and it is presented as a fountain of waters so that the multiplicity of God's gifts in the saints may be expressed by this phrase. So the person who is led to this satiety of water by the Lamb as the latter rules them, suffers neither sun nor any heat, because they are not burned by the heat of vices. And God shall wipe away all tears from their eyes. What a wonderful tenderness! He shows himself a father, as well as a mother, as he wipes away the tears of his bewailing children; whence Isaiah justly says, For thou art our father, and Abraham hath not known us: thou, O Lord, art our father. [Is. 63:16] Now what are these tears? The fact that one person bewails the evil they have done, another the fact that they have not done good, and many other similar things. These tears of his children are to be wiped away when they are back from exile to their fatherland.”

“Christ is this Center in eternal beatitude. The theologian deals with the salvation of the soul, how it starts with faith, moves forward through the virtues, and is consummated in the gifts. Hence in the Apocalypse: "They shall neither hunger nor thirst any more, neither shall the sun strike them nor any heat. For the Lamb who is in the midst of the throne will shepherd them and will guide them to the fountains of the waters of life." And there will be no inner defect, since "they shall neither hunger nor thirst" through lack of sustainment by which life is lost; "neither shall the sun strike them" through any external harm.”

“They will hunger no more, neither thirst anymore; for previously, those from the nations came through every kind of trial. But now they will be satisfied with the countless blessings. Nor will the sun strike them anymore, he says. The temptation of the sun is interpreted in various ways in the Holy Scripture; in one instance, the prophet says that "the sun will not harm you by day, nor will the moon by night," (Ps. 120:6) while in another, the evangelist writes that when the sun shone, it dried up the seeds that had sprouted in the rocky ground (Matt. 13:5), interpreting the sun as a temptation.”

“"Everlasting joy," says Isaiah, "shall be upon their heads." Well, there is nothing eternal until after the resurrection. "And sorrow and sighing," he continues, "shall flee away." The angel echoes the same to John: "And God shall wipe away all tears from their eyes"; from the same eyes indeed that had formerly wept and that might weep again, if the lovingkindness of God did not dry up every fountain of tears. And again: "God shall wipe away all tears from their eyes; and there shall be no more death," and therefore no more corruption, it being chased away by incorruption, even as death is by immortality. If sorrow, and mourning, and sighing, and death itself assail us from the afflictions both of soul and body, how shall they be removed, except by the cessation of their causes, that is to say, the afflictions of flesh and soul? Where will you find adversities in the presence of God? Where, incursions of an enemy in the bosom of Christ? Where attacks of the devil in the face of the Holy Spirit, now that the devil himself and his angels are "cast into the lake of fire."”

“Earlier he had said that the Lamb seated on the throne received the book. Now he says that the Lamb in the midst of the throne rules them. In this way he teaches that there is one throne for the Father and the Son, since the Father is in the Son, and the Son in the Father, that is, in the midst of the church, in which the one God, the entire Trinity, dwells through faith.”

“They will be led to the pure and clear fountains of divine thoughts, for the image of water already indicates the abundant stream of the divine Spirit. For concerning the one who believes in him in a pure way the Lord said, "Rivers of living water will flow from his belly." From this fount the saints will at that time drink abundantly, and they will be in infinite joy and gladness, possessing perfect knowledge after being rid of partial knowledge, and having become rid of the change which comes with corruption.”

“For the Lamb, who is in the midst of the throne, will shepherd them. He says that the Lamb is in the midst of the throne, who had previously said that the Lamb received the book from the one seated on the throne, teaching that the Church has one throne with the Father and the Son, in which through faith one dwells, the whole Trinity, God.”

“"For the Lamb who is in the midst of the throne will shepherd them and will guide them to the fountains of the waters of life." The Lamb in the midst of the waters is the Son of God, the Son who is the central Person, and from whom all happiness comes forth. For the Lamb of God leads us, so that seeing the body and the soul and the divinity, we may find pastures either by going in or by going out. Here the beatifying Center sheds its light on body and soul.”