Translated by Qwen who notes: Below is an English translation of the
commentary on Revelation 1:1-8 from the pseudo-Aquinas text. I have
organized it by verse for clarity, preserving the scholastic structure
and theological argumentation of the original.
I have no idea who actually wrote this work. Some have suggested Hugh of St Cher; Nicholas of Lyra; or an anonymous Benedictine Monk of the mid-13th century.
Pseudo-Aquinas Commentary on Revelation 1:1-8
Rev 1:1: "The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John"
"Apocalypsis Iesu Christi" — The Revelation of Jesus Christ.
As was said before, in this book the blessed John intends to prepare the faithful to obtain the prize of life: instructing them with respect to faith in things to be believed, and strengthening them with respect to patience in things to be endured, by showing many revelations given to him, and the rewards to be rendered for both.
Structure of the Book:
This book is divided into three parts: the exordium (introduction), the narration beginning at chapter 1 ("I, John"), and the conclusion at the end of the final chapter ("And he said to me: These words are most faithful"). Isidore [of Seville] says: "The exordium moves the listener's mind; the narration explains the deeds; the conclusion completes the force of the oration."
The Exordium contains two things: the prologue and the greeting.
- The prologue sometimes gives understanding of what is to be said.
- The greeting shows the affection of the writer, to attract the minds of the hearers.
In the prologue, John touches on many things about what he will say below:
- First, he shows the authority of the revelations: because they were revealed to him by Christ; and Christ as man received these from the Father.
- Second, the necessity of their fulfillment: "which must shortly come to pass."
- Third, the obscurity of the signs: because the revelation was made and written prudently, "and he signified."
- Fourth, the order of the revelation: "sending by his angel."
- Fifth, the faithfulness of the writer: "who bore witness."
- Sixth, the utility for the observer: "Blessed is he who reads."
The four causes of this book are also noted:
- Formal cause: "Apocalypse" (the mode of revelation).
- Efficient cause (principal): "which God gave"; (secondary): "Jesus Christ"; (mediate): "sending by his angel"; (immediate): "to his servant."
- Material cause: "things which must shortly come to pass."
- Final cause: "Blessed is he who reads."
"Apocalypsis" — that is, "revelation." Attend to what I am about to say, because this is an apocalypse, that is, a revealing. In this is hinted the greatness and profundity of what is to be said.
"of Jesus Christ" — that is, made to me by Jesus Christ. For He is the Wisdom of the Father, through whom the Father teaches the elect (1 Cor. 1: "Christ, the power of God and the wisdom of God"). Jerome says: "For He is also the light of our mind."
- Jesus is interpreted "Savior."
- Christ means "Anointed."
Through these names we understand that this revelation concerns things pertaining to the salvation of glory and the anointing of grace.
Therefore, what is to be said is lovely: both because of its greatness (since they are revelations), and because of the authority of the Revealer (since they were revealed by Christ Jesus), who through these things orders us to the anointing of grace in the present and the salvation of grace in the future.
"which God gave unto him" — that is, to reveal.
"to his servants" — through me. Servants, not of sin, not of the devil, but his servants—that is, not philosophers, not Jews with unbelieving minds (Matt. 7: "Do not give what is holy to dogs").
Objection: Concerning "which God gave unto him," namely the Father: for Christ also had these from himself insofar as he is God, and from the Holy Spirit.
Reply: The text does not speak by exclusion, but notes that authority resides in the Father.
Objection: How did the Father reveal these to Christ as man, since even according to his humanity he knew all things from the instant of his conception, according to Gregory?
Reply: It is not meant that he revealed them as new knowledge, as to others; rather, God gave them to him according to his humanity. But it says "gave" to show that Christ as man did not have these from nature, but from grace.
"and he signified it" — because the revelation is still hidden and lies under figures.
"by his angel" — appearing in the likeness of a man.
"to his servant John" — not proud, but humble. John speaks of himself as if of another (cf. Heb. 11).
"who bore witness to the word of God" — with respect to truth: preaching the true God, as he later wrote (John 1: "In the beginning was the Word"), and bore witness to Jesus Christ—that he is Jesus Christ, that is, incarnate. For these two names show the Incarnation:
- Jesus indicates the final cause: why he was incarnate—to save.
- Christ indicates the middle disposition on the part of his humanity: namely, the anointing of grace.
Here he bore witness by preaching him to be God incarnate, as he later wrote (John 1: "And the Word was made flesh"). He bore witness, I say, in or concerning whatever things he saw—with the eyes of flesh and of mind—and thus his testimony is faithful and true (John 1: "That which we have seen and heard, we declare unto you").
Note: Some manuscripts read "in these things," but the ancient ones do not have this.
Rev 1:2: "Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw."
(See commentary integrated above under Verse 1, as the pseudo-Aquinas commentary treats verses 1-2 together in its exposition of "who bore witness... whatever things he saw.")
Rev 1:3: "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand."
"Blessed is he who reads" — These things are to be received not only because they are revealed by God and faithfully written by me, but also because they are useful:
- "who reads" — teaching others (Ecclus. 24: "They that explain me shall have life everlasting").
- "and they that hear" — learning (Ecclus. 6: "If you incline your ear, you shall be wise").
- "the words of this prophecy" — because it is prophecy and revelation.
- "and keep those things which are written therein" — by fulfilling them (Luke 11: "Blessed are they that hear the word of God and keep it").
Note: Some manuscripts read: "Blessed is he who reads and hears," because many can hear one reader; and it is necessary to keep [what is heard].
"for the time is at hand" — the time of death or of judgment. For compared to eternity, the whole of life is brief (James 5: "Behold, the judge stands before the door"; John: "a little while").
Rev 1:4: "John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne"
"John" — Here begins the greeting. First, the person greeting is named; second, the persons greeted: "to the seven churches"; third, the good wished to them: "Grace"; fourth, from whom this good is wished to be given: "from him..."
"to the seven churches which are in Asia" — Note the Gloss: Asia is interpreted "elation," which can be understood in two ways:
- In evil: because formerly in the elation of vices, which is matter for sorrow.
- In good: because now in the height of virtues (Isa. 60: "I will make you an eternal pride").
"Grace" — that is, remission of sins, which is given freely.
"and peace" — that is, rest from vices; or grace that vivifies or makes the soul pleasing to God (Ps.: "Grace and glory the Lord will give"). Peace tranquilizes the conscience (Isa. 26: "Lord, you will give peace to us").
"from him which is, and which was, and which is to come" —
- From him: namely, the Son of God.
- Which is: immutable, on account of the singular dignity of existence; for he alone truly is in the proper sense, other things being compared to him as if they were not (Exod. 3: "He who is has sent me to you").
- And which was: eternally. By this is noted that all things preceded him; for he was when the world was not (John 1: "In the beginning was the Word").
- And which is to come: to judgment (Isa. 3: "The Lord will come to judgment with the elders of his people"). Thus his immutability, eternity, and equity are shown.
Alternative interpretation (per Gloss):
- Which is: against those who thought Christ was extinguished in the Passion.
- Which was: against those who thought he had a beginning in time.
- Which is to come: against unbelievers who disbelieve the judgment.
Or (per the Interlinear Gloss): which even now is immutable, who once was bodily; which is to come: to render rewards to the good and to the wicked.
"and from the seven Spirits which are before his throne" — that is, from the Holy Spirit, one in nature, manifold in effect (Wis. 7: "The Spirit of understanding, holy, one, manifold").
"which are" — that is, who is.
"before his throne" — that is, who shows himself present by illuminating those in whom the Son sits and rests—namely, angels, the just, and the saints (Wis. 7, per another reading: "The soul of the just is the seat of wisdom")—so that he may be known by them and make them know the things of salvation.
Objection: Why does he not mention the power of the Father?
Reply (per Gloss): Because no heretic had thought ill concerning God the Creator.
Counter-objection: Some said the Father suffered; Arius said the Father was distinct from the Son and Holy Spirit in essence, saying three powers are three Gods; others said there is only one power and one God.
Reply: No heretic thought ill of the Father in comparison to the other persons, because no one denied that he is from another or denied that he is Creator. Alternatively, "from him which is..." may fittingly be understood of the Father, and "which is to come" refers to judgment by the manifestation of his justice—as in chapter 4, where the same words are said of the Trinity itself.
Objection: If so, why is the power of the Son placed last?
Reply: Because he is about to say more and at greater length concerning him.
Rev 1:5: "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood"
"And from Jesus Christ" — These two names are frequently repeated in the New Testament because they are sweet and inviting to hope and to the affection of love:
- One is the name of salvation (Jesus).
- The other of anointing (Christ).
Therefore both are fragrant (Cant. 1: "Your name is as oil poured forth").
"who is the faithful witness" — preaching the truth when he was in mortal flesh (Isa. 55: "Behold, I have given him as a witness to the peoples, a leader and commander to the nations"; Prov. 14: "A faithful witness delivers souls"). Indeed, not even through fear of death did he deny that he is the Son of God (Mark 14: "Again the high priest asked him, and said to him: Are you the Christ, the Son of the Blessed? And Jesus said to him: I am").
"and the first begotten of the dead" — that is, first born again before the dead by the regeneration of glory, because he rose before all others (1 Cor. 15: "Christ, the firstfruits of those who have fallen asleep").
Objection: What of Lazarus, who was raised before Christ?
Reply: Although he was raised earlier, he was not glorified earlier; for he was not raised with a glorious resurrection—indeed, he died again, as Damascene says (last book, last chapter).
"and the prince of the kings of the earth" — now sitting at the right hand of the Father, who before was judged by the princes of the Jews (Rev. 19: "King of kings and Lord of lords").
Alternatively (per Gloss): Here he is commended with respect to:
- benevolence in rewarding,
- innocence in conducting himself,
- leadership in presiding.
"Unto him that loved us" — To explain the greatness of this love, every tongue fails; to consider it, no intellect suffices, because it is ineffable and inestimable (1 John 3: "In this we know the charity of God, because he laid down his life for us"). This unthinkable love claims our whole love and affection by full right. Hence blessed Bernard in On Loving God:
"What else does such consideration, and undeserved cause, such gratuitous compassion, and love thus proved, such unlooked-for condescension, such invincible meekness, such stupendous sweetness—what, I ask, do all these things, diligently considered, accomplish, except that they claim the soul considering them from every base love, wonderfully ravish it, vehemently inflame it, and cause it to despise for his sake whatever cannot be desired without contempt of him?"
"and washed us from our sins in his own blood" — both original and actual sins. "In his blood" — that is, in the power of the blood, namely because it was the blood of God, not of a mere man (Heb. 10: "Having therefore, brethren, confidence in the entering into the holies by the blood of Christ"). This is a great sign of love: because he died for the impious and for enemies, when scarcely for a just man would anyone die, even if he were his son.
Rev 1:6: "And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."
"And hath made us" — through grace infused by the merit of the Passion.
"kings" — that is, powerful against vices mutually.
"and priests" — that is, fit for doing good, by offering ourselves and our works.
"unto God and his Father" — He does not call the power of the Father twofold, but the praise manifold: to God, by power; to the Father, by benevolence; to God, of all generally, of the just specially (Rev. 5: "You have redeemed us to God in your blood; and you have made us to our God a kingdom and priests").
"to him be glory" — that we may praise him.
"and dominion" — that we may obey him.
"for ever and ever" — eternally.
"Amen" — that is, "so be it."
Alternatively: Glory in his nature; dominion in his creature—because he thus redeemed us, and thus loved us.
Rev 1:7: "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen."
"Behold, he cometh" — Here the Lord Christ is commended with respect to his second coming. First, he shows the second coming will be magnificent in itself; second, manifest to all: "and every eye shall see him"; third, bitter to the reprobate: "and they shall wail"; fourth, he adds confirmation of the aforesaid: "Even so, Amen."
"Behold" — as if to say: We ought to praise him; behold is a demonstration of certain knowledge—that is, it is at hand and will happen soon, because (as was said) "the time is short."
"he cometh" — He speaks in the present tense to instill terror, because it is near.
"with clouds" — that is, with the saints, who:
- rain through preaching,
- flash through the working of miracles,
- are lifted up through observance of the commandments,
- are carried through contemplation.
Or: with clouds, just as he ascended in a cloud—because the creature serves the Creator.
Note (per Gloss): "And every eye shall see him, both bad and good" (Mark 13: "And then they shall see the Son of man coming in the clouds with much power and glory").
"and they also which pierced him" — To the confusion of those who crucified the Lord by hand or counsel, he adds: they shall see him to the increase of their punishment (John 19: "They shall look on him whom they pierced").
Objection: Since his humanity is glorious and most beautiful, how is it granted to the wicked to see it? (Isa. 26, per another reading: "Let the wicked be taken away, that he see not the glory of God").
Reply: Every aspect of the glorified [body] is such that this sight is to the good for consolation—to the lovers, and to be ungrateful to such a generous rewarder whose commands they fled. Isidore, On the Highest Good, Book 1: "In the judgment the reprobate will see the humanity of Christ that they may grieve; but they will not see his divinity, that they may rejoice—for to those to whom divinity is shown, it is certainly shown for joy."
To the objection: That beauty will not be delightful to them. For just as an exceedingly bright object obscures and burdens a weak eye, but illuminates and delights a healthy one, so the brightness of the Lord's body will be obscure and terrible to the reprobate, and delightful to the elect, on account of their varied disposition. This is noted in the pillar of cloud (Exod. 14). Isidore, On the Highest Good: "On account of the diversity of consciences, Christ will appear mild in judgment to the elect, and terrible to the reprobate. For as each one's conscience is, such will he appear to him." This agrees with what was said above of Isidore, because the wicked will not see the glory of divinity.
"and all kindreds of the earth shall wail because of him" — because they offended, and because they see themselves separated from his company and that of his elect.
"all kindreds of the earth" — that is, all nations of men who loved the earth (Matt. 24: "And then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven").
Another reading: "They shall strike" — because they will be broken like an earthen vessel when struck by a stone.
"Even so, Amen" — Confirmation: as if to say, "so let it be truly." Or the confirmation may be understood optatively: as if to say, "let him come: so let it be, so let it be." Even so, Amen is the same as Amen, Amen.
Note: He placed this confirmation in a double language, namely Latin and Hebrew; and under these all are understood—as if to say: "Let it be confirmed in every tongue," or against unbelievers among the Gentiles and Jews.
Note the difference between the words of the Master and the disciple: The Lord placed Amen at the beginning of his discourse; the disciple at the end. By this is noted that the Lord is the author of truth, whose sign is Amen (John 14: "I am the way, the truth, and the life"). But we, disciples of the truth, while we believe in him, follow his teachings.
Rev 1:8: "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."
"I am Alpha and Omega" — This pertains to the divine nature; and he introduces Christ himself speaking. Christ himself confirms the aforesaid.
- Alpha is the first element among the Greeks, and is put for "beginning."
- Omega is the last, and is put for "end."
Exposition:
- Beginning: before whom there is none.
- End: after whom there is none.
- Beginning: from whom all things are (John 1: "All things were made by him").
- End: on account of whom and toward whom all things are (Prov. 16: "The Lord has made all things for himself").
Therefore man and his action are right when he does not decline from the Beginning—knowing that he has nothing except from God—nor from the End—ordering himself with a right heart.
Alternatively: Beginning, creating by power; End, judging by justice.
"saith the Lord God" — explained above.
"the Almighty" — because in the second coming his power will be shown. In the first coming he came as a lamb; in the second he will come as a lion (Mal. 3: "And who will be able to think of the day of his coming? And who shall stand to see him?").
Summary of Authorship Question (Recap)
As noted previously, this commentary is not by Thomas Aquinas. The most likely candidates are:
Hugh of St. Cher (c. 1200–1263), Dominican cardinal whose Postilla on Revelation circulated widely and was sometimes misattributed to Aquinas.
An anonymous Dominican scholastic of the mid-13th century, writing in the Thomistic style but not by Aquinas himself.
Possibly a compiler who drew heavily on the Glossa Ordinaria, Gregory the Great, and Isidore of Seville—sources characteristic of early Dominican exegesis.
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