Primasius on the Woman of Revelation 12, the Ark of the Covenant, and the alleged Triadic Declarations

Primasius, Bishop of Hadrumetum (circa A.D. 551), Commentary on the Apocalypse

Book I, Chapter I, at Rev. 1:4 Grace to you and peace from God, who is, who was, and who is to come, the Almighty. Even though according to the apostle "God was in Christ, reconciling the world to himself," or as He Himself testifies "He who sent me is with me," due to the unity of one and the same nature: However, this passage should properly be attributed to the person of the Son. For He 'is', because He remains the same; He 'was', because with the Father He created all things, He did not begin with [being born of] the Virgin; He 'is to come' to judge. And from the seven spirits who are before the throne of God. Due to the sevenfold operation of the Holy Spirit, it is called the sevenfold spirit, that is, of wisdom and understanding, of counsel and might, of knowledge and piety, and of the fear of God. For the gifts of the one Spirit are legally commended when peace and grace are devoutly wished from the seven spirits.

In Apocalypsin I, Cap. I, at Rev. 1:4 (p. 10): Gratia uobis et pax a deo, qui est qui erat uenturus est omnipotens. Licet iuxta apostolum deus erat in Christo, mundum reconcilians sibi, uel sicut ipse testatur qui me misit mecum est, propter unitatem unius eiusdemque naturae: Ad personam tamen filii hic proprie redigendus est locus. Est enim, quia idem permanet; erat quia cum patre omnia condidit, non ex uirgine initium sumpsit; uenturus est ad iudicandum. Et a septem spiritubus qui in conspectu throni dei sunt. Propter septenariam operationem spiritus sancti septiformis spiritus dicitur, id est sapientiae et intellectus, consilii et fortitudinis, scientiae et pietatis, et timoris dei. Vnius enim spiritus dona legaliter commendantur, quanda a septem spiritibus pax et gratia deuotis optatur.

Book I, Chapter IV, at Revelation 4:8 And they were full of eyes in front and behind, or as another translation says, "inside and out:" Inside because the light of the gospel is hidden from the unworthy. "For if our gospel is veiled," he says, "it is veiled to those who are perishing." Alternatively, "in front and behind" means that wherever the fruit-bearing Church spreads, it walks in the light of God's face, and with unveiled face beholds the glory of God. Another interpretation of "in front and behind" [is that the group of] the six wings, which total twenty-four, hints at the books of the Old Testament. We accept by canonical authority twenty-four books, just as there are twenty-four elders sitting in judgment. The reason the preaching of the New Testament is fruitful is because it is strengthened and confirmed by the testimonies of the Old. The Church holds this "in front and behind," that is, both then under the law and now under grace. 'They who have no rest day or night, saying: 'Holy, holy, holy, Lord God Almighty, who was and is and is to come.'" When the Church, spread all around in individual members, diverse professions, cities, regions, provinces, various languages and nations, ceaselessly praises God in word and deed, in adversity and prosperity, it does not stop praising the Lord day and night. The eternal praise of intellectual creatures continues in the heavens above Jerusalem, to whose likeness the wandering Church delights to conform.

In Apocalypsin I, Cap. IV, at Revelation 4:8 (pp. 56-57) Et erant plena oculis ante se et retro, uel sicut alia translatio dicit, intus et foris: Intus eo quod indignis sit euangelii lumen occultum. Si enim opertum est, inquit, euangelium nostrum, in his qui pereunt est obuelatum. Aliter ante et retro, quod ubicumque fructificans dilatetur ecclesia, in lumine uultus dei ambulat, et reuelata facie gloriam dei speculatur. Aliter ante et retro alas senas, quae uiginti quattuor subsummantur, ueteris testamenti libros insinuat, quos eiusdem numeri canonica auctoritate suscipimus tamquam uiginti quattuor seniores tribunalia praesidentes. Ideo autem est noui testamenti praedicatio fructuosa, quia testimoniis ueteris fulta firmatur. Hoc tenet ecclesia ante et retro, id est et tunc sub lege et nunc sub gratia. Quae non habebunt requiem die ac nocte dicentes : Sanctus, sanctus, sanctus, dominus deus omnipotens, qui fuil et est et uenturus est. Cum ecclesia circumquaque diffusa in singulis membris, professionibusque diuersis, urbibus, regionibus, prouinciis, linguis et gentibus uariis, indesinenter deum ore et opere in aduersis et prosperis laudat, die ac nocte dominum laudare non cessat, manente intellectualis creaturae perpetua in caelestibus laude super Hierusalem, ad cuius se instar informari peregrina laetatur ecclesia.

Book III, Chapter XI, at Revelation 11:17 and following through the end of Revelation 12 And the seventh angel sounded his trumpet, and there were loud voices in heaven, saying, "The kingdom of our God and of his Christ has come, and he will reign forever and ever." And the twenty-four elders who sit before God on their thrones fell on their faces and worshiped God, saying, "We give thanks to you, Lord God Almighty, who are and were, because you have taken your great power and have begun to reign. The nations raged, but your wrath came, and the time for the dead to be judged, to reward your servants the prophets and those who fear your name, both small and great, and to destroy those who destroy the earth." Concerning the elders, enough and more has been said about what should be understood. But it now mentions the beginning and end of Christ's dispensation; for by saying "you have begun to reign and the nations were angry" it first demonstrates Christ's coming. However, what follows, "your wrath has come and the time of the dead," or as another translation has it "that the dead may be judged," shows the second coming, when both the small and great, perfect and little ones, saints and prophets and those fearing his name, will receive their reward. "For my eyes," he says, "have seen my imperfect [works], and in your book they will all be written." And lest the wicked should promise themselves impunity, he added, "and to destroy those who have corrupted the earth," just as the Psalm says: "But the face of the Lord is against those who do evil." "Behold," he says, "the third woe is coming at the voice of the seventh angel," and when he had sounded, he spoke only of the church praising the Lord and giving thanks, from which we understand that the reward of the good is not without the woe of the wicked. Hence the Psalm: "When his wrath flares up in an instant," surely against the wicked, "blessed are all who trust in him." So now the church itself says: "Your wrath has come, and the time of the dead, to give to your servants their reward" and so on; this is the last woe. Indeed, having summarized the Lord's physical birth, it hints that he will speak about the same thing differently and in a more extended manner. And the temple of God was opened in heaven. With the birth of the Lord Christ, the temple of God in heaven was made manifest, that is, in the church. The body of Christ can be understood as the temple of God, whence the same Lord says: "Destroy this temple, and in three days I will raise it up." Alternatively, in this [passage], with the multiplicity of meanings, a certain understanding can be traced, so that each thing, more fittingly restored to its own property, can be more clearly recognized. For although the ark often signifies the church, here it describes the ark as having appeared in the temple, and by adding the "ark of the covenant," it warns that something deeper should be understood; also by saying "in heaven," it persuades us to penetrate some mystery, so that this may be the understanding: the temple is the church, the ark of the covenant is the mystery of the incarnation of Christ, who after the manner of that ark carried within himself the tablets of the covenant, who came not to abolish the law but to fulfill it, "for all the promises of God," says the Apostle, "are in him." And the golden urn having manna, because it carries spiritual nourishment within the body adorned with the brilliance of wisdom, is to be preferred intellectually; for the bread of God is "he who comes down from heaven and gives life to the world." And Aaron's rod, because he, uniquely begotten by the undefiled virgin in a new birth, is said to possess all the treasures of wisdom and knowledge hidden within the covering of his flesh like an almond. Hence the psalm says: "Arise, O Lord, into your resting place; you and the ark of your sanctification," and the other things which agree with this sense. For thus God promises through Jeremiah to erase the ark of the covenant from the hearts of men, especially that of the Hebrews, and to call Jerusalem, that is the church, the throne of the Lord, saying: "When you have multiplied and increased on the land," says the Lord, "they will no longer say, 'the ark of the covenant of the Lord,' nor will it rise up on the heart. In those days and at that time, they will call Jerusalem the throne of the Lord, and all nations will gather to it in the name of the Lord." And there were lightnings and voices and thunderings and an earthquake and great hail. Lightnings, the powers with which the Lord Christ made his disciples shine. Voices and thunderings, the preachings with which the apostles thundered to the peoples like clouds. Earthquake, the noise of the excited people who often inflicted persecutions on the growing church. Hail always harms the fruits more by breaking itself when struck against them and thus diminishes itself by shattering. So too, the fierce multitude of the gentiles, who persecuted the faith of Christ, afterward by following it, became either small or non-existent in number. He had said these things occurred in the description of the preaching of the seven angels from the very advent of the Lord, and generally from the beginning to the end; then, in parts, as they had occurred, so now that the temple of God in heaven might be opened, and the battles followed, saying: Book III, Chapter XII A great sign was seen in heaven. Which is still seen today in the church, that is, the wisdom of God being united to human nature through the operation of the Holy Spirit, and from both of these, one and the same Christ, the mediator of God and men, is made, preached, or believed. He himself says: "Destroy this temple, and in three days I will raise it up," and the evangelist [adds]: "But he spoke of the temple of his body." A woman clothed with the sun, and the moon under her feet. It has often been said that a kind is divided into many species which are one. For what is heaven, is a temple in heaven, is a woman clothed with the sun and with the moon under her feet, that is, the church clothed with Christ, trampling all changeable things beneath her feet because of His love. For she is not carried away by these changeable things, she who truly says while clinging to stable good: "For me, to be joined to God is good." Hence, there are those voices which we read about the church: "Beautiful as the sun, perfect as the moon," and again: "Thus the moon stands perfect forever, and a faithful witness in heaven." It certainly speaks of the church on pilgrimage; otherwise, after the human birth of Christ, we see many heretical and false opinions put forth. About this very temple, one thing was said by Valentinus, another by Bardesanes, another by Apollinaris, another by Nestorius, another by Eutyches, another by Timothy Elurus, heretical leaders, each saying as they pleased, lying, as if truth arose from the earth and battles followed, so that from where the orthodox and faithful obtain their reward, there the heretics, thinking wrongly about the incarnation of Christ, incur the punishment of eternal damnation. Hence, we remember what was said about Him by Simeon in the Gospel: "Behold, this child is set for the fall and rising of many in Israel, and for a sign that will be opposed." And on her head a crown of twelve stars, that is, of the church; it speaks of the church's beginnings, founded and soon adorned by the number twelve of the apostles. Hence, the psalm says: "You set a crown of precious stone upon his head." And she was pregnant in mind, not in womb, and she cried out (in the valley of tears) groaning and tormented in order to give birth. The church spiritually gives birth to those whom she bears, and she does not cease to be in labor even after giving birth. Hence, the apostle says: "My little children, for whom I am again in the anguish of childbirth until Christ is formed in you." And another sign was seen in heaven, and behold, a great red dragon, blood-red, vast in cruelty and savagery, having seven heads and ten horns, and on his heads seven crowns. The seven heads are kings, but the horns are kingdoms, about which there will be more thorough discussion in its proper place. And its tail drew a third part of the stars of heaven and cast them to the earth. The tail represents wicked prophets, through whom the enemy fulfills his wickedness. Hence Isaiah says: "The prophet who teaches lies, he is the tail." Those who adhere to their teachings are said to be cast down to the earth. Moreover, the third part of the stars of heaven represents all the body of the wicked, whether in angels whom he dragged from heaven with him in equal ruin, or in men whom he seduces; and stars are those whom the devil turns from the good to become reprobate. And the dragon stood before the woman who was about to give birth, to devour her child as soon as it was born. This means the treacherous devil schemes against the new man, created after God, in whom we are renewed by the spirit of our mind, in righteousness and true holiness, plotting to kill him when in each of the faithful he arises in the church, cunningly said to overshadow or extinguish his progress. We also remember this happened to a certain heretic, who is read to have suffocated his child with a lethal sleep unto death, in which the newness of life, in which we are commanded to walk, is prophetically represented as being killed. But he is said to have stood in the sight of the woman, and because she will watch over your head and you will lie in wait for her heel. And she gave birth to a male child who will rule all the nations with an iron rod. Therefore, a male, because we know the victory rightly belongs to the male gender as if by superior right. Rightly here, the head of the church, Christ, is said to be born in individual members, who is recognized as ruling. For he is the author and finisher of our faith, in whom we will make our strength. With an iron rod, that is, in unyielding justice, he rules in the good, breaks in the bad. This is also adapted to his church as to a body from the head, for all of you who were baptized have put on Christ, and the two shall be one flesh, which the apostle says must be understood in Christ and in the church. Her son was caught up to God and to His throne. Although Christ as the head preceded, having finished the dispensation, he ascended to the Father, it is also fitting for the body. Hence are those words of the Apostle: "Who raised us up together and made us sit together in the heavenly places," and: "Our conversation is in heaven," and: "If you have been raised with Christ, seek the things above, where Christ is seated at the right hand of God." However, if you also wish to understand it specifically about the person of Christ, excluding the pain, which we believe the Blessed Mary did not experience during childbirth since we know she contracted no sin of lust in conception, you can properly apply the rest if we understand the snares of the red dragon as the persecutions Christ suffered, starting from infancy from Herod and subsequently up to the death on the cross. When death greedily sought him, he was thwarted by His resurrection. He lamented when He was taken to the throne of God, that is, to the right hand of the Father. And the woman fled into the wilderness, where she has a place prepared by God, that they should feed her there for a thousand two hundred and sixty days. The wilderness stands for this life's journey, in which the Church lives like a solitary sparrow, in unique hope of blessed reward, having received power from her king to tread on serpents and scorpions and over all the power of the enemy, like the red dragon. For the people of Israel, led through the desert, could overcome fiery serpents by looking at the bronze serpent. For "all these things happened to them symbolically," says the Apostle, and just as they were fed with visible manna, so now the Church is fed with heavenly bread. She has a prepared place, about which the prophet says, "In the place which You have prepared," a place which "no eye has seen, nor ear heard, nor has it entered into the heart of man," for the human heart must ascend there. With mutual peace compelling human speech, both a "prepared place" and a "set place" could each be expressed, as he previously says, "Blessed is the man whose help is from You, O Lord; he has purposed ascents in his heart, in the valley of tears, to the place which he has set." For it is both a place of refuge for pilgrims and refreshment food for hungry servants, to whom reward is promised when they will reign. Therefore, what God has prepared, the Apostle says, speaking to those who love Him: "God has revealed to us by His Spirit," by which alone even the Blessed John could penetrate these depths, and by this number of days, which make three years and six months, signifies all the times of Christianity even in this place, from when the preaching of Christ began, and grows bearing fruit until the end. And there was a battle in heaven, Michael and his angels fought against the dragon, and so forth. We should not think that the devil and his angels dared to fight in heaven, since not even Job could tempt here, unless God permitted. But "heaven" here more clearly denotes the Church, where a constant battle is waged against spiritual wickedness by each of the faithful. Hence the Apostle says: "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world." However, Michael and his angels are said to fight against the devil because, according to God's will, by praying for the traveling Church and providing assistance, they rightly understand to fight for her. "Are they not all ministering spirits," says the Apostle, "sent forth to minister for them who shall be heirs of salvation?" For Michael's name is interpreted to mean "help of God," and fittingly this task is especially attributed to him. Indeed, Daniel said that Michael would come to the Church's aid in the final tribulation: "At that time shall Michael stand up, the great prince who stands for the children of your people: and there shall be a time of trouble, such as never was since there was a nation even to that same time. And at that time your people shall be delivered, every one that shall be found written in the book." His angels, who are said to belong to him, are used here in the manner of speech we find in: "For their angels always behold the face of my Father who is in heaven," namely those who have begun to be citizens by believing in Christ. Thus, here, "his angels," because they are believed to be protected under one presiding king and blessed by one life-giving spirit. And the dragon fought and his angels, but they did not prevail, nor was their place found any more in heaven. The devil and his angels are understood to be not only those who are similar to him in nature and will, but also men who, ensnared by them, have become followers of such beings. For, depending on the quality of their wills, it is said of the devil: "An evil man has done this," and of Judas: "He is a devil." The devil is described as having a two-part body among his own. However, he is said to be expelled by those who, after renouncing him and receiving the faith of Christ, no longer repeat his errors but persist in pure-hearted love, good conscience, and genuine faith. Either because the Church, now separated from all mixture of evils and soon to be glorified in future blessedness, will grant no further place to the devil and his angels either to seduce the wicked or to test the good. Hence the Psalm noting this says: "I passed by, and lo, he was gone; and I sought him, but his place could nowhere be found." And that great dragon was cast out, that old serpent, called the Devil, and Satan, who deceives the whole world: he was cast out into the earth, and his angels were cast out with him. "Earth" here is understood as those who are worldly-wise, in whom the prevailing sentiment of the devil is recognized to dwell: "You will eat dirt all the days of your life." Excluded from spiritual things, he invades the worldly-minded who are fit for his purposes due to their deeds; this means to be thrown down from heaven and cast onto the earth. And I heard a loud voice in heaven saying: "Now has come salvation, and strength, and the kingdom of our God, and the power of his Christ." It is clearly shown in what sense we should understand this heaven. For we know that in the Church, through Christ's victory, salvation has been achieved, through which, once it was known, he also received the power of binding and loosing, when in Peter, signifying all, he heard: "Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." About this, the Lord says: "All authority in heaven and on earth has been given to me," not the power he always had, but which he began to possess in the Church from the time he willed to have it as the head in its members. For the accuser of our brothers has been thrown down, he who accuses them before our God day and night, and they have overcome him by the blood of the Lamb and by the word of their testimony. Recently, in a manner of speaking, from the perspective of the angels, it says "the accuser of our brothers," that is, of our fellow citizens in the future, but now of the strangers. For now, the faithful strive towards that heavenly city, the New Jerusalem, which the angels happily inhabit. And when they are said to rejoice that he has been thrown out of the heavens and cast down to the earth, they rejoice in the redemption of those whom the Lord has deemed worthy to prepare as a temple for Himself to inhabit. For the soul of the just is the seat of wisdom. About the earthly ones, to whom he is said to have descended, the angels, by understanding the innermost places of divine justice, praise together and always blessedly sing of His mercy and judgment, as both the goodness of God is shown in the redeemed and the fairness of God in the lost. For as they overcame through the blood of the Lamb, they are said to have been able to overcome the devil. And what follows, "They did not love their lives to the point of death," they certainly believe they have received that charity, which is poured into our hearts, not from us, but through the Holy Spirit who has been given to us. It teaches us to rejoice over this great good, saying: "Therefore rejoice, heavens, and you who dwell in them." Here, as above, let the church recognize heaven in the angels so that both may fittingly rejoice in the Lord, since humans are believed to associate with angels, and angels serve the human nature in Christ. What follows is: "Woe to you, earth and sea, for the devil has come down to you in great wrath, knowing that he has a short time left." Just as it taught that there should be rejoicing for the redeemed, it also taught that there should be mourning for the doomed. Hence, Ezekiel says he saw a book written with lamentation, song, and woe: the tears of the repentant in lamentation, the joy of the saints in song, and woe properly reveals the condemnation of the wicked, whom he also mentions here, saying: "Woe to you, earth and sea," etc., knowing that he has a short time left. Hence, being compelled by the undefeated power of the Lord, he confesses, saying: "Have you come to destroy us before our time?" And when the dragon saw that he had been thrown down to the earth, he pursued the woman who had borne the male child. This is, as we have mentioned before, the devil waging relentless war against the church. For the more he is cast out and overcome, the more fiercely he continues to multiply his deceits. And the woman was given two wings like those of a great eagle, so that she might fly to the desert to her place. The church uses the two Testaments like wings, by which, being taught, she strives to flee the snares of the enemy and, informed by commandments and examples, she overcomes. She is also guided by the twin love for God and neighbor. The place in the wilderness signifies this worldly pilgrimage; for as long as we are in the body, we are strangers away from the Lord. Especially in the heart, he who departs from the world not in location but in affection. The prophet says: "Behold, I have fled away and stayed in the wilderness; I waited for Him who would save me." Appropriately here, the likeness of an eagle is mentioned, which, being known to soar higher than other birds, yet seeing food from afar, driven by natural need, quickly descends to lower places. Just as the church, in its spiritual members, seeks and savors the things above with the mind, but, weighed down by the weakness of the body, is subject to the necessities of bodily need, "for which it groans and labors even now, for the creation was subjected to futility, not willingly, but because of Him who subjected it in hope." Again, "For if we are beside ourselves, it is for God; if we are in our right mind, it is for you." Where she is nourished for a time, times, and half a time, away from the serpent's face. This represents the duration of three years and six months; it again signifies the time until the end of the world when the church of Christ spreads, fleeing the worship of idols and all the errors of the serpent. This is what it means "away from the serpent's face," whom it mentions above as the dragon, for she overcomes him by the blood of the lamb, so she can truthfully sing: "You will tread on the lion and the dragon." And the serpent spewed water out of his mouth after the woman, like a river, to sweep her away. The water represents the surge of persecutors. Hence the psalm says: "If men rise up against us, perhaps they would swallow us alive when their anger is kindled against us, perhaps the waters would swallow us up; the torrent would go over our soul," and so on. But the earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon had spewed out of his mouth. Although the earth can also be understood here as the church, as in the psalm: "Who established the earth upon its foundations, so that it will not totter forever and ever," that is, in the saints, whose prayers, teachings, and saving works uncover and nullify the deceptions of the enemy. However, it is better understood here as the human nature in Christ. This is the truth that has arisen from the earth, always appearing before the face of God, as the apostle says, interceding for us. This earth, by taking death upon itself, is said to "open its mouth," when it is known to have absorbed the author of death with the abundance of its life, and nevertheless taught to absorb, when, sitting on the mountain, opening His mouth, He gave superior commandments to the disciples, nullifying the law of commandments with decrees. And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of God and have the testimony of Jesus Christ. Seeing that he could not continue the persecution, nor bring his harmful desires to fruition, by which he thought or wished he could remove the church of Christ from the world, especially with the trophy of the Lord's body prevailing in the heavens, reigning on the earth, and ruling in the underworld. For this, the apostle says: "Christ died and rose again, so that He might be Lord of both the dead and the living." Also, "that at the name of Jesus every knee should bow, in heaven and on earth and under the earth." Seeing this, he ceaselessly endeavors to wage war against the rest of the seed of the church through each generation, whom he now knows he cannot entirely eradicate from the world because, as it is said, "the gates of hell shall not prevail against it." Thus, Christ, wonderfully using him, fittingly gathers many martyrs for Himself, while deciding that the dragon and his allies should be punished with more severe penalties. Therefore, I think this book is more aptly concluded with the memorable victory of the same church, whose memory cannot perish from the world.

In Apocalypsin III, Cap. XI, at Revelation 11:17... through In Apocalypsin III, Cap. XII, at Rev. 12:1 to end of Revelation 12 (pp. 175- 190) Et septimus angelus tuba cecinit et factae sunt in caelo uoces magnae dicentes : Factum est regnum dei nostri et Christi eius, et regnabit in saecula saeculorum. Et uiginti quattuor seniores qui in conspectu dei sedent in suis sedibus ceciderunt in facies suas, et adorauerunt deum dicentes : Gratias agimus tibi, domine deus omnipotens, qui es et fuisti, quod potestatem tuam magnam accepisti et regnasti. Et gentes tratae sunt, et aduenit ira tua, et tempus mortuorum, reddere mercedem seruis tuis el prophetis et timentibus nomen tuum, pusillis et magnis, quique exterminandi sunt qui terram corruperunt. De senioribus satis fuerit superque praemissum quid intellegi debeat. Initium autem nunc memorauit et finem dispensationis Christi, nam dicendo regnasti et gentes iratae sunt primum Christi demonstrat aduentum. Quod uero sequitur, uenit ira tua et tempus mortuorum, uel sicut alia translatio habet quo de mortuis iudicetur, secundus aduentus ostenditur, quando et mercedem sancti et prophetae timentesque nomen eius recipient pusilli et magni, perfecti et paruuli, quia imperfectum meum inquit uiderunt oculi tui et in libro tuo omnes scribentur. Et ne sibi inpunitatem mali promitterent subiecit quique exterminandi sunt qui terram corruperunt, sicut psalmus dicit: Vultus autem domini super facientes mala. Ecce, inquit, uae tertium uenit in uoce septimi angeli, et cum cecinisset non nisi ecclesiam dixit laudantem dominum et gratias agentem, unde intellegimus bonorum remunerationem non esse sine uae malorum. Inde psalmus: Cum exarserit inquit in breui ira eius, utique super malos, beati omnes qui confidunt in eum. Sic et nunc ipsa ecclesia dicit: Venit ira tua et tempus mortuorum dare seruis tuis mercedem et cetera; hoc est uae nouissimum. Recapitulata sane domini natiuitate corporea, eadem aliter ac latius dicturus insinuat. Et apertum est templum dei in caelo. Nato domino Christo manifestatum est templum dei in caelo, id est in ecclesia. Templum dei Christi corpus intellegi potest, unde idem dominus: Soluite inquit templum hoc et in tribus diebus resuscitabo illud. Aliter hic sub multiplici significationum uarietate certa potest intellegentia uestigari, ut unaquaeque res suae proprietati aptius reddita lucidius possit agnosci. Cum enim arca plerumque significet ecclesiam, hic in templo arcam paruisse describit, et addendo arcam testamenti aliquid altius intellegendum admonuit; dicendo etiam in caelo secretum nos aliquid penetrare persuadet, ut iste sit intellectus: templum ecclesia, arca testamenti mysterium incarnationis Christi, qui ad morem illius arcae et tabulas intra se testamenti gerebat, qui legem non soluere uenerat sed adimplere, quotquot enim promissiones dei sunt ait apostolus in illo. Et urnam auream habentem manna, quia spiritale pabulum intra corpus sapientiae fulgore decorum gerit, intellectualiter praerogandum; panis enim dei est, qui de caelo descendit et dat uitam mundo. Et uirga Aaron, eo quod intemerata uirgine singulariter nouo ortu progenitus, intra tectorium carnis instar amigdalae, omnes thesauros sapientiae et scientiae penes se habere narratur absconditos. Hinc psalmus: Exsurge inquit domine in requiem tuam, tu et arca sanctificationis tuae et cetera quae eidem concinunt sensui. Sic enim promittit deus per Hieremiam aboleri arcam testamenti de cordibus hominum, illam utique hebraeorum et Hierusalem, id est ecclesiam uocari thronum domini, dicens: Cum multiplicati fueritis et creueritis super lerram, dicit dominus: Non dicent iam arca testamenti domini, neque ascendet super cor. In illis diebus et in tempore illo uocabunt Hierusalem. thronum domini, et congregabuntur ad eam omnes gentes in nomine domini. Et facta sunt fulgura et uoces et tonitrua et terraemotus et grando magna. Fulgura, uirtutes quibus suos Christus dominus fecit fulgere discipulos. Voces et tonitrua, praedicationes quibus tamquam nubes apostoli populis intonabant. Terraemotus, strepitus concitus populorum quibus persecutiones crescenti ecclesiae saepius ingerebant. Grando semper se plus frangendo fructibus inlisa nocet, seque uastando comminuit. Sic etiam saeua gentilium multitudo, quae fidem Christi persequebatur, ipsam postea sectando, facta est numero uel parua uel nulla. Haec dixerat facta et in descriptione praedicationis septem angelorum ab ipso aduentu domini, et generaliter ab origine in finem; deinde per partes quemadmodum facta sint, ita et nunc ut templum dei in caelo apertum sit, et pugnae secutae, dicens: In Apocalypsin III, Cap. XII Signum magnum uisum est in caelo. Quod nunc quoque uidetur in ecclesia, id est sapientiae dei humanam naturam sancto spiritu operante coniungi, et ex utraque unum eundemque Christum mediatorem dei et hominum fieri, praedicari uel credi, ipso dicente: Soluite templum hoc et in tribus diebus resuscitabo illud, et euangelista: Ipse autem dicebat de templo corporis sui. Mulier amicta sole, et luna sub pedibus eius. Frequenter dictum est genus in multas diuidi species quae unum sunt, nam quod est caelum, hoc templum in caelo, hoc mulier amicta sole et luna sub pedibus eius, id est ecclesia Christo induta, propter eius dilectionem mutabilia cuncta calcantem. Neque enim his mutabilibus rapitur quae stabili coherens bono ueraciter dicit: Mihi autem adiungi deo bonum est. Hinc illae uoces sunt quas de ecclesia legimus: Speciosa sicut sol, perfecta sicut luna, et iterum: Sic et luna perfecta in aetermum, et testis in caelo fidelis. Peregrinantem ecclesiam sane dicit, aliter post humanam Christi natiuitatem uidemus multas hereticorum easdemque falsas proferri sententias. De hoc namque templo aliud Valentinus, aliud Bardesanes, aliud Apollinaris, aliud Nestorius, aliud Eutyches, aliud Timotheus Elurus, heresiarches, prout libuit mentiti dixerunt, ut tamquam ueritas de terra orta sit et pugnae secutae sint, ut unde orthodoxi et fideles adquirunt praemium, inde heretici male de Christi incarnatione sentientes incurrant damnationis aeternae supplicium. Hinc de ipso a Simeone dictum in euangelio meminimus: Ecce positus est hic in ruinam et resurrectionem multorum in Israhel, et in signum cui contradicetur. Et in capite eius corona stellarum duodecim, id est ecclesiae; duodenario apostolorum numero primordia dicit fundatae mox ecclesiae decorari. Hinc psalmus dicit: Posuisti in capite eius coronam de lapide pretioso. Et erat pregnans mente, non uentre, et exclamabat (in conualle plorationis) gemebunda et cruciabatur ut pareret. Ecclesia spiritaliter et quos parturit, parit, etiam genitos parturire non desinit. Hinc apostolus: Filioli inquit mei, quos iterum parturio, donec Christus formetur in uobis. Et uisum est aliud signum in caelo, et ecce draco rufus magnus, cruentus uidelicet et saeuitia uastus, habens capita septem et cornua decem, et super capita eius diademata septem. Capita septem reges sunt, cornua uero regna, de quibus suo loco erit plenius disputandum. Et cauda eius trahebat tertiam partem stellarum caeli et deiecit eas in terram. Cauda prophetae iniqui sunt, per quos suam inimicus nequitiam implet. Hinc Esaias dicit: Propheta docens mendacium, ipse cauda est. Qui eorum doctrinis inherent in terram praecipitari dicuntur. Tertiam porro partem stellarum caeli, illud memorat corpus omne malorum, siue in angelis quos de caelo secum pari ruina detraxit, siue in hominibus quos seducit; stellas autem quos de bonis diabolus reprobos facit. Et draco stetit in conspectu mulieris quae paritura erat, ut cum peperisset natum eius comederet. Id est insidiator diabolus nouum hominem qui secundum deum creatus est, etin quo renouamur spiritu mentis nostrae, iustitia et sanctitate ueritatis molitur occidere, cum in unoquoque fidelium eius in ecclesia exortum captiose dicitur operire uel profectum extinguere. Hoc etiam in unum hereticum contigisse meminimus, letali somnolentia suum natum usque ad mortem legitur praefocasse, in quo nouitas uitae, in qua ambulare iubemur, necari prophetice figuratur. In conspectu autem mulieris stetisse dicitur, et quoniam illa tuum inquit obseruabit caput et tu insidiaberis calcaneo eius. Et peperit masculum qui recturus est omnes gentes in uirga ferrea. Ideo masculum, quod uirili sexui nouerimus tamquam superiori iure deberi uictoriam. Recte hic caput ecclesiae Christus in singulis membris dicitur nasci, qui cognoscitur principari. Ipse enim auctor et consummator est fidei, in quo faciemus uirtutem. In uirga ferrea, id est in inflexibili iustitia regit in bonis, confringit in malis. Quod etiam eius ecclesiae tamquam corpori coaptatur ex capite, omnes enim qui baptizati estis Christum induistis, et erunt duo in carne una, quod in Christo intellegendum dicit apostolus et in ecclesia. Raptus est filius eius ad deum et ad thronum eius. Licet in capite Christus praecesserit, qui peracta dispensatione ascendit ad patrem, congruit tamen et corpori. Hinc sunt illae uoces apostoli: Qui nos resuscitauit et consedere fecit in caelestibus, et: Conuersatio nostra in caelis est, et: Si conresurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera dei sedens. Quodsi etiam de Christi persona specialiter uelis accipere, excepto cruciatu, quem in partu beatae Mariae non est credendum habuisse, quam nouimus nullum in conceptu peccatum libidinis contraxisse, recte possis cetera coaptare, si rufi draconis insidias, persecutiones quas ab ipsis incunabulis ab Herode Christus pertulit, et deinceps usque ad mortem crucis subire uoluit cognoscamus, qui cum mortem eius inhians appetit, eius resurrectione frustratus. Ad thronum dei, id est ad dexteram patris raptum ingemuit. Et mulier fugit in solitudinem ubi habet locum praeparatum a deo, ut eam illic aleret diebus mille CCLX. Solitudinem ponit huius uitae peregrinationem, in qua singulari spe beatae remunerationis ut passer singularis uiuit ecclesia, quae a rege suo accepit potestatem calcandi super serpentes et scorpiones et super omnem uirtutem inimici tamquam draconis rufi. Nam etiam populus Israhel per heremum ductus, ignitos serpentes serpentis aenei uisu potuit superare. Omnia enim haec inquit apostolus in figura nostri facta sunt, et sicut illos manna uisibili, sic nunc ecclesiam pascit pane caelesti. Praeparatum autem locum habet, de quo propheta dicit: In locum quem disposuit, quod quia eum nec oculus uidit, nec auris audiuil nec in cor hominis ascendit, quia cor hominis illuc debet ascendere, humani sermonis pace mutua conpellente, locum dispositum et locum paratum potuit uterque proferre, cum antea praemitteret dicens: Beatus uir cuius est susceptio eius abs te, domine, ascensiones in corde eius disposuitin conualle plorationis, in locum quem disposuit. Idem namque et refugii locus est peregrinis et refectionis cibus esurientibus seruis, qui merces promittitur regnaturis. Haec ergo quae parauit deus apostolo dicente diligentibus se: Nobis inquit reuelauit deus per spiritum suum, quo uno reuelante haec profunda etiam beatus Iohannes potuit penetrare, isto sane dierum numero, qui tres annos et sex menses faciunt, omnia christianitatis tempora etiam hoc loco significat, ex quo Christi praedicatio coepit, et usque in finem fructificans crescit. Et accidit proelium in caelo, Michahel et angeli eius ut pugnarent cum dracone, et cetera. Non hic putandum est diabolum angelosue eius in caelo ausos fuisse pugnare, cum nec Iob hic possit, nisi deo permittente, temptare. Sed caelum hic ecclesiam manifestius declarauit, ubi contra spiritales nequitias ab unoquoque fidelium iugiter dimicatur. Hinc apostolus: Non est uobis conluctatio aduersus carnem et sanguinem, sed aduersus principes et potestates et aduersus mundi rectores tenebrarum harum. Ideo autem hic Michahelem cum angelis suis contra diabolum confligere dicit, quia secundum dei uoluntatem pro peregrinante ecclesia orando et adiutoria ministrando recte intellegitur pro ea confligere. Nonne sunt omnes inquit apostolus administratores spiritus, in ministerium missi propter eos qui hereditatem capiunt salutis aeternae? Nam et nomen ipsius Michahel adiutorium dei interpretatum dicitur, et congrue hoc ei opus specialiter deputatur. Ipsum enim et Danihel in nouissima pressura in adiutorium dixit ecclesiae esse uenturum: In tempore inquit illo consurget Michahel princeps magnus, qui stat pro filiis bopuli tui, et ueniet tempus quale non fuat ab eo quo gentes esse coeperunt usque ad tempus illud. Et in tempore illo saluabitur populus tuus, omnis qui inuentus fuerit scriptus in libro. Quod uero angeli eius esse dicuntur, eo hic locutionis genere usus est, quo legimus: Quoniam angeli eorum semper uident faciem patris mei qui in caelis est, eorum scilicet quorum ciues esse in Christum credendo coeperunt, sic et hic angeli eius, quia uno praesidente rege muniri et uno spiritu creduntur uiuificante beari. Et draco pugnauit et angeli eius, neque ualuerunt, neque locus eorum amplius in caelo inuentus est. Diabolus et angeli eius intellegendi sunt non solum qui ei natura et uoluntate similes, sed et homines, qui eorum laqueis irretiti, talium fuerint sectatores. Nam pro qualitatibus uoluntatum et de diabolo dictum est: Malus homo hoc fecit, et de Iuda: Diabolus est. Bipartito quippe corpore diabolus in suis traditur, uictus autem ab eis dicitur expelli, qui post renuntiationem eius, fide Christi percepta, errores eius ultra non repetunt, sed in eis caritas perseuerat de corde puro et conscientia bona et fide non ficta ; siue quia ab omni malorum conmixtione iam separata ecclesia, et futura beatitudine glorificata, diabolo et angelis eius nullus neque seducendi malos, neque probandi bonos, locus amplius tribuetur, unde psalmus ipsum notans dicit: Transiui et ecce non erat, et quaesiui eum, et non est inuentus locus eius. Et missus est ille draco, serpens magnus antiquus, qui dicitur diabolus et Satanas, qui seducebat totum orbem terrarum : missus est in terram, et angeli evus cum eo missi sunt. Terra hic terrena sapientes dantur intellegi, in quibus illa sententia praeualente diabolus cognoscitur habitare: Terram comedes cunctis diebus uitae tuae. Ab spiritalibus enim exclusus, suis meritis aptos terrenos inuadit, hoc est de caelo praecipitari et in terram mitti. Et audiui uocem magnam de caelo dicentem : Facta est salus et uirtus, et regnum dei nostri, et potestas Christi eius. Euidenter ostenditur in quo nos caelo intellegere ista conueniat. In ecclesia namque factam nouimus uictoria Christi salutem, per quam cognitam accepit etiam potestatem ligandi soluta et soluendi ligata, cum in uno Petro generali significatione omnis audiuit: Quae ligaueris super terram ligata erunt et in caelis, et quae solueris soluta. De hac dominus dicit: Data est mihi omnis potestas in caelo et in terra, non quam semper ipse habuit, sed quam in ecclesia ex tempore quo ipse uoluit tamquam caput in membris habere coepit. Quoniam praecipitatus est accusator fratrum nostrorum qui accusabat eos in conspectu dei nostri diebus ac noctibus, et superatus est ab ipsis propter sanguinem agni, et propter uerbum testimonii eorum. Praemisso nuper locutionis genere ex persona angelorum dicit accusator fratrum nostrorum, id est ciuium in futuro nostrorum, nunc autem peregrinorum. Ad illam quippe ciuitatem caelestem Hierusalem fideles nunc tendunt, quam angeli feliciter incolunt. Quod autem de caelis exclusum et in terram missum gaudendo dicere perhibentur, illorum redemptioni congratulantur, quos sibi dominus ad inhabitandum praeparare dignatus est templum. Anima enim iusti sedes sapientiae. De terrenis autem, in quos dicitur descendisse, diuinae iustitiae penetralia angeli cognoscendo conlaudant, eique misericordiam et iudicium semper beati decantant, cum et in redemptis bonitas et in perditis aequitas diuina monstratur ; nam ut et illi uincerent per agni sanguinem dicuntur diabolum superare potuisse. Et quod sequitur: Nec amauerunt animam suam usque ad mortem, illam utique accepisse credendi sunt caritatem, quae diffunditur in cordibus nostris, non ex nobis, sed per spiritum sanctum qui datus est nobis. Huic tam magno bono congratulandum docet dicens: Propter hoc exultate caeli et qui habitatis in eis. Hic sicut superius in angelis caelum ecclesia cognoscatur, utrisque conuenit in domino concorditer gratulari, cum et homines angelis sociari creduntur, et angeli humanae in Christo substantiae famulantur. Sequitur: Vae uobis, terra et mare, quoniam descendit ad uos diabolus cum ira ingenti, sciens modicum sibi tempus superesse. Sicut redemptis exultatio, sic pereuntibus planctum docuit exhiberi. Hinc Ezechihel dicit se librum uidisse habentem scriptum lamentum, carmen et uae: in lamentatione paenitentium fletus, in carmine iucunditatem sanctorum insinuat, uae autem malorum condemnationem proprie manifestat, quos etiam hic memorat dicens: Vae uobis, terra et mare et cetera, sciens modicum sibi tempus superesse. Hinc domino inuicta potestate coactus confiteri dicit: Venisti ante tempus perdere nos ? Et cum uidisset draco quod esset deiectus in terram, persecutus est mulierem quae illum masculum pepererat. Hoc est. quod praemisimus, inextricabiles inimicitias contra ecclesiam diabolum gerere, quanto enim uincendus excluditur, tanto acrius suas non desinit multiplicare uersutias.  Et datae sunt mulieri duae alae quasi aquilae magnae ut uolaret in solitudinem in locum suum. Ecclesia in modum alarum duobus utitur testamentis, quibus edocta insidias inimici et praeceptis fugere studet instructa et exemplis superat informata. Gemina quoque regitur dei et proximi caritate. Locus autem solitudinis huius mundanae peregrinationis, quamdiu enim sumus in corpore peregrinamur a domino, quod maxime corde gerit, qui non locis sed affectu de mundo discedit, et propheta dicit: Ecce elongaui fugiens et mansi in solitudine ; expectabam eum qui me saluum faceret. Congrue autem hic aquilae similitudinem memorat, quae cum prae ceteris auibus cognoscatur amplius euolare, uiso tamen eminus cibo, indigentia naturali subacta, mox ad ima descendit, sicut ecclesia in spiritalibus membris cum ea quae sursum sunt mente petat et sapiat, infirmitate tamen corporis adgrauata, necessitatibus subiacet indigentiae corporalis, pro quibus ingemescit et parturit usque adhuc, uanitati enim creatura subiecta est, non uolens, sed propter eum qui subiecit in spe. Item: Siue enim mente excessimus deo, siue temperantes sumus uobis.  Vbi alitur tempus et tempora et dimidium temporis abante facie illius serpentis. Trium annorum tempore et sex mensium : hoc rursus significat tempus quo usque ad finem mundi Christi ecclesia propagatur, idolorum culturam fugiens omnesque serpentis errores. Hoc est quod dicit a facie illius serpentis, quem draconem superius memorat, quod eum in sanguine agni uicit, ut ueraciter cantet: Super aspidem et basiliscum ambulabis et conculcabis leonem et draconem. Et misit ille serpens ex ore suo post mulierem aquam in modum fluminis ut eam perderet. Impetum persecutorum aqua significat, hinc psalmus: Cum insurgerent homines super nos, forsitan uiuos: absorbuissent nos, cum irasceretur animus eorum super nos forsitan uelut aqua deglutisset nos, torrentem pertransiuit anima nostra, et cetera.  Sed adiuutt terra mulierem et aperuit os suum et absorbuit flumen quod draco ex ore suo emiserat. Licet terra possit hic quoque ecclesia intellegi, sicut in psalmo: Qui fundauit terram super stabilitatem suam, non inclinabitur in saeculum saeculi, id est in sanctis, quorum preces atque doctrinae et dispensatio salutaris inimici uersutias detectas euacuant. Melius hic tamen intellegitur terra humana in Christo natura, ipsa est ueritas quae de terra orta est, qui uultui dei semper apparens, sicut apostolus dicit, pro nobis interpellat. Haec enim terra susceptam in se deglutiens mortem tamquam os dicitur aperire, quando abundantia uitae suae auctorem mortis cognoscitur sorbuisse, et absorbendum nihilominus docuisse, quando in monte sedens aferiens os suum ampliora praecepta discipulis tradidit, legem mandatorum decretis euacuans.  Et iratus mulieri abiit facere bellum cum reliquis de semine eius qui obseruant praeceptum dei et habent testimonium Iesu Christi. Videns non posse continuari persecutionem, neque ad effectum noxia uota perduci, quibus ecclesiam Christi de mundo auferri posse putabat uel affectabat, scilicet dominici corporis tropeo in caelestibus praeualente, et in terrestribus dominante, atque inferis inperante. Ad hoc enim inquit apostolus Christus mortuus est et resurrexit, ut mortuorum et uiuorum dominetur. Itemque: Vt in nomine Iesu omne genu flectatur, caelestium et terrestrium et infernorum. Hoc inquam uidens, bellum quidem reliquis de semine ecclesiae per singulas generationes indesinenter molitur ingerere, quam se iam nouit de mundo eradere omnino non posse, quia portae ait inferorum non praeualebunt aduersus eam. Illo itaque Christus mirabiliter utens, multiplicatos sibi martyres opportune conquirit, draconem uero cum sociis acrioribus plectendum suppliciis definiuit. Quocirca hunc librum eiusdem ecclesiae puto memorabili aptius concludi uictoria, cuius de mundo non potest perire memoria.

Book IV, Chapter XVI, at Revelation 16:5 "And I heard," he says, "the angels of the waters saying: 'You are just, O Lord, the One who is and who was.'” The angels of the waters are heralds of the peoples, resounding from their innermost feelings with divine praises. "And you are holy because you have judged in this way: For they have shed the blood of saints and prophets, and you have given them blood to drink, for they are deserving." While both the Jews and the Gentiles have physically shed the blood of the saints, which the Lord mentions as requiring recompense, saying, "from the blood of Abel to the blood of Zechariah", this could also refer to the blindness of misinterpretation. This means that those who misuse the prophecies and twist their meanings are also seen as shedding the blood of the prophets. It's like saying that those who interpret spiritual law in a carnal way are justly handed over to the corruptions of the flesh and blood, where both the sins and the punishments for sins are recognized. Hence, the apostle says: "Because they did not receive the love of truth so as to be saved, God will send them a powerful delusion so that they will believe the lie, and they will all be judged who did not believe the truth but took pleasure in wickedness."

In Apocalypsin IV, Cap. XVI, at Revelation 16:5 (p. 228-29) Et audiui inquit angelos aquarum dicentes : Iustus es, qui es et qui fuisti; angelos aquarum nuntios populorum interiore affectu diuinis laudibus concrepantes. Et qui es pius, quoniam sic iudicasti : Quoniam sanguinem sanctorum et prophetarum effuderunt, ideoque dedisti eis sanguinem bibere, quoniam digni sunt. Licet corporaliter quoque et iudaei et gentes sanctorum sanguinem fuderint, quem dominus memorat exigendum, a sanguine, inquit Abel usque ad sanguinem Zachariae. Potest tamen etiam illius plaga caecitatis intellegi, ut et illi cognoscantur sanguinem prophetarum fudisse, qui eis abutentes eorum sensus in aliud deriuant : quomodo si diceret, qui spiritalem legem carnaliter sapuerunt, iuste corruptionibus carnis et sanguinis addicti traduntur, ubi et peccata et poena cognoscitur peccatorum. Hinc apostolus dicit: Eo quod caritatem ueritatis non receperunt ut salui fierent, ideo mittet illis deus operationem erroris ut credant mendacio, et iudicentur omnes qui non crediderunt ueritati sed consenserunt iniquitati.