Here clearly what happened to the Jews during the war against the Romans is shown to the Evangelist, which things occurred to them because of the crucifixion and their blasphemy against the Lord. For the four angels who held the four corners of the land of the Jews were keeping guard lest any of the Jews who were deserving of death should escape. And so they either brought upon them a fear of flight or dissensions or an untimely devotion to the fatherland or to their wives and relatives, and it is these things that are figuratively signified by the four corners of Judea being guarded. And that the four winds are restrained so that they blow neither upon the land nor upon the sea nor against any tree indicates that no respite was found by them in the war nor any consolation from their woes, neither for those who fought on the land, nor for those who fought at sea—for, according to Josephus, there were many sea battles—nor for those whose concern is with farming. For these evils wholly overpowered everyone, since the cities were destroyed by fire and the land was devastated and wasted. And Josephus accurately relates all of these events in his account of the siege of Jerusalem.^[1]

Although these things are thought by some to have occurred long ago to the Jews at the hands of the Romans^[1] . . . 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.

[The four angels] refer to the four principal kingdoms, namely, that of the Assyrians, of the Persians, of the Greeks and of the Romans. . . . Suffocating in some way all things by their might, these angels did not allow anyone to breathe freely of his own right. By the earth is indicated the various provinces, in the sea the various islands, and among the trees the various qualities and conditions of people. Another interpretation: These four angels are to be understood as those very four winds of which Daniel speaks in his prophecy: Behold, the four winds of heaven stirred up the great sea, and the four beasts came up from the sea.^[1]

I [saw] an angel descending from the rising of the sun.^[1] He is speaking of Elijah the prophet, who was to come before the time of antichrist to restore and to strengthen the churches from the intolerable persecution. We read of these things in the opening of the book both of the Old Testament and of the new preaching. For through Malachi the Lord said, Behold, I send to you Elijah, the Thesbite, to turn the hearts of the fathers to their children and the heart of man to his neighbor,^[2] that is, to Christ through penitence. To turn the hearts of the fathers to their children, that is, at the time of the calling to recall the Jews to the faith of that people which follows them. And therefore he shows the number of those from the Jews who will believe and the great multitude of those from the Gentiles.

That the divine angel appears from the rising of the sun and not from its setting which brings on the evening is symbolic of the gospel and the promise of its blessings. For the prophet foresaw in the spirit that sealing that now is when he said, The light of your face was lifted upon us.^[1] Meanwhile he rightly commands that nothing be harmed until those from the Jews who are worthy of being saved should be sealed, so that none of the righteous should suffer any of these calamities along with the sinners.

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,^[1] 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,^[2] 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.

This is the Lord born in the flesh, who is the angel of great counsel,^[1] that is, the messenger of the Father’s will, who has visited us as the dayspring from on high,^[2] carrying the standard of the cross, by which he seals the foreheads of his own. . . . The great voice of the Lord is that exalted proclamation, Repent, for the kingdom of heaven has drawn near.^[3] . . . For this purpose was the rule of the nations destroyed, that the face of the saints might in freedom be marked by the sign of faith which they had resisted. For even the figure of the cross itself indicates that the kingdom of the Lord is everywhere extended, as the ancient distich^[4] shows:

Behold, the four-squared world, in distinct parts,

that you might show the sign of faith to encompass all things.^[5] Nor in vain was the four-lettered name of the Lord written upon the forehead of the high priest, since this is the sign upon the foreheads of the faithful, about which the psalm for the winevats sings: O Lord, our Lord, how majestic is thy name in all the earth, and so on, until he says, that you may destroy the enemy and the defender.^{[1] [2]}

And the sealed, it says, was 144,000. For those from the Jews who believed in Christ were numerous and greater than [this] number, and they were accounted worthy to be saved from the common destruction, as those testified who spoke to Paul when he was in Jerusalem: Do you see, brother, how many thousands there are of the Jews who have believed?^[1] And it was likely that not only the faithful escaped, but also those who were deceived and in ignorance assisted in the crucifixion of the Lord, about whom he said, Father, forgive them, for they know not what they do.^[2]. . . And perhaps not only these [escaped], but also those who were not present at that time or were not living in Jerusalem and so were not complicit in the impious plot of the accursed high priests concerning the crucifixion, and also those who were perhaps present but were not involved in that murderous defilement. Indeed, [Christ] himself blessed everything under heaven, in contrast to what the irreligious council of transgressors had wanted. It is likely that all of these were later sealed in the faith of Christ, otherwise the angel would not have called them the servants of God. And when these had been rescued, either by flight or by desertion to the Romans, those wicked ones who remained were destroyed in a terrible manner, having become a spectacle to the world, to angels, and to men,^[3] in a way quite different from what Paul had said of the blessed apostles. And of these things, Josephus is again witness, counting those who were killed by famine as more than ten thousand.^[4]

By this finite number is signified the innumerable multitude of the whole church, which is begotten from the patriarchs either by way of the offspring of flesh or by the imitation of faith. For it says, If you are of Christ, you are the seed of Abraham.^[1] And it pertains to the increase of perfection that this twelve is multiplied by twelve and is completed by the sum of a thousand, which is the cube of the number ten, signifying the immoveable life of the church. And for this reason rather often the church is symbolized by the number twelve, since throughout the four-squared world she subsists by faith in the holy Trinity, for three fours make ten and two. And, finally, twelve apostles were elected that they might preach the same faith to the world, signifying by way of the number the mystery of their work.

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.

That an equal number from each tribe is said to have been sealed and to have believed indicates the equality of their zeal and unanimity of their faith, although there would have been more from one tribe and less from other tribes of those who were saved and believed on Christ, who although dishonored by the Jews, is worshiped [by us] and by every supernatural creature now and always and forever more. Amen.

From the tribe of Judah, twelve thousand sealed. Judah is interpreted confession,^[1] 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,^[2] through which those are shown who possess spiritual sight through purity of heart.^[3] From the tribe of Gad, twelve thousand. Gad is interpreted temptation,^[4] through which those are shown who through the endurance of temptations are being crowned, after the example of Job.

It is fitting that he begins with Judah, for from that tribe our Lord came, and he omits the tribe of Dan, from which it is said that the antichrist will come, as it is written: Let Dan be a serpent in the way, a viper by the path, that bites the horse’s heels so that his rider falls.^[1] For he does not intend to give the order of earthly generations but to expound the virtues of the church by way of the interpretation of the names, for by its present confession and worship [the church] hastens to the right hand of eternal life—for this is the meaning of the name Judah, which is placed first, and of Benjamin, which is placed last. Therefore, Judah is placed first, who being interpreted means confession or praise. For before the beginning of confession, no one attains the heights of good works, and unless we should renounce evil works through confession, we are not informed by those works which are just. The second name is that of Reuben, who being interpreted means seeing the son. By sons works are indicated, as the psalmist says when speaking of the various blessings of the blessed man: Your sons will be as olive shoots, and further, that you may see the sons of your sons.^[2] For it is not that he who fears the Lord cannot be blessed unless he beget sons and grandsons, since a greater reward awaits the faithful virgins. But by sons is meant works and by sons of sons the fruit of works, that is, the eternal reward. For this reason, Reuben comes after Judah, since after the beginning of divine confession there follows the perfection of work. And since through many tribulations it is necessary that we enter into the kingdom of God,^[3] after Reuben there follows the tribe of Gad, which interpreted means temptation or girt about. For after the beginning of good works, it is necessary that man be tested by greater temptations and be prepared for more serious battles, so that the strength of his faith might be demonstrated. As Solomon says, Son, if you come forward for the service of God, stand in his righteousness and prepare your soul for temptation.^[4] And the psalmist says the same thing: You did gird me with strength for the battle.^[5]

From the tribe of Asher, twelve thousand. Asher is interpreted blessing,^[1] 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^[2] 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,^[3] 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.^[4]

And since we bless those who have endured suffering, after Gad is rightfully placed the tribe of Asher, which means blessed. For blessed is the one who endures trial, for when he has stood the test, he will receive the crown of life.^[1] Because those who are made safe by a sure promise of this blessedness are not placed in distress but rejoicing in hope and patient in tribulation, they sing with the psalmist: In tribulation you have given me room,^[2] and again, I have run in the way of your commandments, while you enlarged my heart.^[3] And exulting with the mother of blessed Samuel, they say, My mouth is made wide over my enemies, for I rejoice in your salvation.^[4] And for this reason, Napthali comes next, for it means breadth.^[5] And Manasseh, meaning forgetting or necessity, follows him. For by the mystery of this name we are exhorted that, taught by the troubles of present temptations, we ought to forget that which is behind and as the apostle says, strive for that which is ahead.^[6] And in this way we might not make provisions for the flesh in its desires but be constrained by the sole necessity of the human condition, concerning which the psalmist, sighing for better things, prays, Bring me out of my distresses.^[7]

From the tribe of Simeon, twelve thousand. Simeon is interpreted obedience,^[1] 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.^[2] 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,^[3] that is, it refers to those who for the sake of the rewards from God have lived virtuously.^[4]

Simeon is placed next and means he has heard sorrow or the name of dwelling, so that by the character of this name he might more clearly teach what is here to be acquired and what is more advantageously to be awaited. For the joy of the celestial habitation is given to those whose mind is here made sorrowful by a fruitful repentance, of whom indeed it was said, Your sorrow will be turned into joy.^[1] Next listed is Levi, which interpreted means addition, by which we understand either those who with temporal things purchase eternal things, as Solomon says, The ransom of a man’s life is his own wealth,^[2] or those who by following the counsel of God receive in this world a hundredfold with tribulations, but in the future age [they receive] eternal life. Concerning these it has been written: He who adds knowledge adds woe.^[3] For this reason was the bitterness of tribulations added even to holy Job that, having been found worthy, he might receive a greater reward. And so not without reason does Issachar follow him in a proper order. Issachar is interpreted to mean there is a reward, for, as the apostle says, the sufferings of the present age are not worthy to be compared to the future glory which will be revealed in us.^[4] For, indeed, we fight with greater effect when a sure reward is awaited.

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.^[1] From the tribe of Joseph, twelve thousand. Joseph is interpreted addition,^[2] that is, those who in addition to the kingdom of heaven receive those things necessary for eternal life, as the Lord says.^[3] From the tribe of Benjamin, twelve thousand. Benjamin means son of sorrow^[4] or son of day^[5] 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.^[6] 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.

However, God works and perfects these things in the habitation of strength, which is the meaning of Zebulun, since strength is made perfect in weakness.^[1] And this God does so that the body, which is regarded as weak by its enemies and through which they strive to wreak destruction upon the soul, might be found, with God’s assistance and by the happy addition which will come to it, to be invincible. And this is indicated by the name Joseph, which means the gifts of grace to be added. By this we must understand either the increase of the spiritual gift from the double return of the talents, or you should think of those offerings which are rendered to God the Redeemer by the devotion of the faithful. And that you might understand that all these, who by sequence and the interpretation of names are placed here in a meaningful way, are those who will in the future judgment be at the right hand of Christ, the eternal king. Benjamin, as we said before, is mentioned in last place. For Benjamin means son of the right hand, because he is at the end of the series. For, when the last enemy, namely, death, is destroyed, the felicity of the eternal inheritance will be given to the elect, either each one of the faithful rightfully being named son of the right hand, or the whole congregation of the church, concerning which we sing, A queen stood at your right hand dressed in various golden robes.^[2]

[He sees] the countless thousands from the Gentiles who, having received faith and having attained the blessed portion, have been allotted a place in the glorious choir and stand before the Lord and the throne of his Father.

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.^[1] For those who come from the nations are made to be Israel and so by right are called sons of Abraham,^[2] 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.^[3]

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.^[1]

These are the ones of whom David spoke: I shall number them, and they will be more than the sand.^[1] Namely, these are those who long ago struggled as martyrs for the sake of Christ and those from every tribe and tongue who will fight valiantly at the end of time.

This can be interpreted to mean that when the tribes of Israel to whom the gospel was first preached have been named, [John] then wishes to recall the salvation of the nations.

They are clothed in white robes as a sign of the purity of their life, and the palm branches are symbolic of victory and reveal that they rejoice in the victory of Christ against every spiritual and physical foe.

By the robes he suggests baptism, and by the palms the triumph of the cross. Since they have conquered the world in Christ, it may be that the robes signify the love which is given through the Holy Spirit. . . . They are said to carry palm branches in their hands. In their hands indicates either their perseverance in good works—we read here, The Lord made strong his arm for a good work,^[1] and With my hands at night I was before him, and I was not deceived^[2]—or it indicates that power which they received so that they might become sons of God, as is said of Joseph, And the Lord had placed all things in his hand,^[3] that is, into his power.

By the white robes he means the gift of the Holy Spirit.

By the outpouring of their own blood for the sake of Christ, some have made white and others will make white the robes of their deeds. And they have in their hands palm branches, which are symbolic of victory and which are good, straight and white as are their hearts. And they form a chorus around the divine throne of the godly rest, as grateful family members ascribing the victory over the demons to him who provides it.

Let us think attentively about the eternal feast of the martyrs, which is in heaven, and by following in their footsteps insofar as we can, let us also take care to become ourselves participants in this heavenly feast, for as the apostle bears witness, if we have been companions of his passion, we will at the same time be companions of his consolation.^[1] Nor should we mourn their death as much as we should rejoice about their attaining the palm of righteousness. Rachel must groan over each of them when, through torments, they are driven away from this life—that is, the church which begot [them] exhorts them with mourning and tears, but when they have been driven out, the heavenly Jerusalem, who is the mother of us all, soon receives them into another life by ministers of gladness who are ready at hand and introduces them into the joy of the Lord to be crowned as his forever. Hence, says John, they were standing before the throne in the sight of the Lamb, dressed in white robes, and palms were in their hands. For they now stand before God’s throne, crowned, who once lay, worn down by pain, before the thrones of earthly judges. They stand in the sight of the Lamb, and for no cause can they be separated from contemplating his glory there, since here they could not be separated from his love through punishments. They shine in white robes and have palms in their hands, who possess the rewards for their works; while they get back their bodies, glorified through resurrection, which for the Lord’s sake they suffered to be scorched by flames, torn to pieces by beasts, worn out by scourges, broken by falls from high places, scraped by hoofs and completely destroyed by every kind of punishment.

And they cry out, Salvation belongs to our God and to the Lamb, confessing that salvation is with them, since, having been sealed as servants of God, they were rescued from the universal destruction of the world. And when they rendered their thanksgiving, all the heavenly hosts, together with the elders, respond with Amen, adding their own approval to that which had been said. Then the holy angels add their own praise to God, giving him honor with a sevenfold praise, which, as was earlier noted, signifies the neverending praise of the angels, for the number seven suggests perfection.

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.^[1] 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.^[2] 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.

With a loud voice [the martyrs] sing of salvation from God, since they recall with great thanksgiving that they have triumphed, not by their own virtue but by his help, in the struggle with the tribulations assailing them.

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.

One of the elders asked the Evangelist who those were who were from the nations and were clothed in white robes. He asked this not because he himself did not know but rather to urge the Evangelist to make them known more fully. And so he says, These are they who have come out of the great tribulation. For the righteous endured not a small struggle, but indeed an exceedingly great struggle during the rule of the antichrist.

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,^[1] that is, from the faith of those who preach, for the faith of those who hear.

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.^[1] 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. SCORPIACE 12.^[1]

And, it says, they have washed their robes and made them white in the blood of the Lamb. To be sure, one might think that robes dipped in blood would be red, not white. And so, how is it that they have become white? Because, according to the opinion of all-wise Paul,^[1] baptism is completed in the death of the Lord and wipes clean from every filth of sin, so that those baptized in him are made white and clean. However, the reception of the life-giving blood of Christ also gives the same grace, for the Lord said concerning his own blood that it was poured out for many and for the sake of many and for the forgiveness of sins.^[2]

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.^[1] Therefore, the apostle also said, Brothers, let us not grow weary, for in due time we shall reap.^[2] 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.

These are not, as some think, only martyrs, but rather the whole people in the church. For it does not say that they washed their robes in their own blood but in the blood of the Lamb, that is, in the grace of God through Jesus Christ, our Lord. As it is written, And the blood of his Son has cleansed us.^[1]

Martyrs wash their robes in the blood of the Lamb, while as for their members, which seem to the eyes of the ignorant^[1] [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.^[1] They serve him day and night, that is, in times of prosperity and in times of adversity.^[2] 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.

These will serve God forever, while God dwells among them. Indeed, one of the saints said that this dwelling of God is the never-ending remembrance of [God] which remains in the souls of the saints. Rightly, then, does God dwell with those who serve him day and night.

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.

To be continuously present at the praises of God is not a laborious servitude but a servitude that is pleasant and desirable. Day and night, indeed, do not exclusively signify the vicissitude of time, but typologically [they signify] its perpetuity.

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.^[1] 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,^[2] 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.^[3] 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.^[4] 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 shall hunger no more, nor shall they thirst any more. For, while formerly those from the Gentiles came through every trial, now they will be satisfied with countless blessings. Nor, it says, will the sun strike them. The sun is used figuratively by some writers of holy Scripture to refer to temptations. For example, the prophet said, The sun will not strike you by day, nor the moon by night,^[1] or the Evangelist, who wrote that the shining sun scorched that seed which sprouted on the stony soil, interpreting the sun to be temptations.^[2] And so also in this present passage, it says that temptation would no longer harm them.

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.^[1] 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.

That is, [he will guide them] to the community of the saints, who are the springs of heavenly doctrine. It is possible that he is indicating also the very vision of God, in whom are hid all the treasures of wisdom and knowledge,^[1] concerning which also David said, As a deer longs for springs of water, so my soul longs for You, O God.^[2]

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,^[1] 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.^[2]

All of these things will happen to us spiritually when sins have been forgiven and we rise to life, that is, when the old man has been stripped off and we have put on Christ^[1] and are filled with the joy of the Holy Spirit.^[2] For this is the life that the Lord promised to his church when he said, Behold, I create Jerusalem a rejoicing, and my people a joy. I will rejoice over Jerusalem, and be glad in my people; no more will be heard in it the sound of weeping or the cry of distress.^[3]