This 172-page hardcover, double-column, 8 ½ X 11 book is a translation of Martin Luther’s 1528 Latin publication. It is a slightly abbreviated version of Opus arduum valde, the commentary from which it was taken, originally published in 1390. The critical Latin edition of the original was published in 2021 by Brill. To date our translation is the only one of either version published.
This book may be purchased through PayPal, credit cards are accepted.
The price is $75, media postpaid. Our account is Protestant Reformation Publications.
Overseas please add $40 postage.
Preview of Chapter 1
CHAPTER ONE
You should not imagine this is an apocalypse, or that these things were deliberately selected out by me, or that they are human inventions; but this is the Apocalypse, that is, the Revelation of Jesus Christ as God and man. And so the words of the Evangelist are to be weighed as such.
Jesus Christ. That is to say, what the Trinity revealed to Christ the man. Or Jesus Christ, that is to say, what Jesus Christ revealed by the Angel to John, the messenger Angel.
which God gave Him. According to His assumed humanity, which restricts the scope of this prophecy in such a way that, despite the union of human nature with the divine in Christ, He did not have this revelation except as received by a special gift of God, a fact which He did not hide.
to make known to His servants. That is to say, the humble and the workers. In the term servant, two things are mentioned: work and humility. Or, to his servants, not to dogs and swine, Matthew 7: Do not give what is holy to dogs.
that which must be done quickly. Haimo[1] defines this as the present time because, as Gregory[2] says, the final end of things is closed. For some prophecies were fulfilled before His revelation, as will be seen below. As for the remaining, some will be fulfilled immediately after they are published, and some are to be filled at the end of the world.
and signified. Of course, God seals the most secret mysteries through metaphorical and figurative expressions.
sending by his Angel. That is to say, Christ, sent for our salvation, who is an Angel of great counsel, Isaiah 9.[3] Or, perhaps, sending Christ by means of an Angel; whence Haimo says that this Angel appeared in the person of Christ.
to his servant John who testified to the Word of God and the testimony of Jesus Christ to the things he saw. [Testifying] when he said, In the beginning was the Word, etc., as well as in these present mysteries whatever he saw in the beginning, middle, and end of the book.
Blessed is he who reads. That is to say, who understands and will explain it to others.
and hears the words of this prophecy. As if to say you should not only gratefully and reverently accept this Prophecy which is of such excellent authority because it is the revelation of Jesus Christ, but you must also bear in mind that it is of such holy authority and power that, both those who preach it and those who hear it, as long as they limit it [to a true exposition] when they preach, makes them blessed. Wherefore he says, blessed are those who obediently read and hear.
and keeps those things. Naturally, by believing.
which are written in it. One must not fear to undergo too much labor on account of its difficulty because the time spent in the present warfare is worthy of the future glory which will be revealed in us. Therefore, he adds,
for the time is near. Thus, there is no long delay in this work, and the rewards are imminent.
John to the seven churches in Asia. In his aforesaid narrative he commends this Revelation.Here he sets down salvation. For the readers’ better understanding it should be known that by ‘Asia’ it is not limited to a literal meaning in which only seven churches are straying [from orthodoxy], or only seven churches were instituted by John, or that which is called the great third part of this world, according to Augustine,[4] Ambrose,[5] Bede[6] and others. By the seven churches and these seven bishops are also to be understood literally all the churches and bishops established throughout Christianity.[7] And this is, as it were, a general rule in the scriptures that universality is designated by the number seven, as Gregory says. Therefore, this sentence of the text comprehends all the churches in the whole world.[8]
This book is divided principally into seven prophetic visions touching the seven Asian churches, as well as those spread throughout the world, and, in addition, into one special preface by John which is subdivided into other divisions, as will be evident in the execution. The preface of John’s vision begins here: and I turned and saw the seven candlesticks and it continues until the Angel of the Ephesian church. How much each vision contains by itself will become clear in what follows. And it is not for no reason that I avoid the multiplication of divisions in the beginning for the sake of avoiding confusion; for although distinction is useful for discernment, yet multiplicity breeds confusion and, again, makes it difficult to understand. I intend, however, not to act burdensomely, by introducing the various fashions of other modern postils,[9] but I especially wish to show the five main visions have already been fulfilled through experience, by briefly explaining the other two final ones via the Ordinary Gloss.[10] To all these seven principal visions, and to his preamble, John prefaces his salutation in a most benevolent manner, writing in this manner: John to the seven churches which are in Asia, grace to you and peace, as in the text above.
from him that is. Of course, properly and by itself Exodus 3,[11] because any other thing has its origin from him; or this is said specifically against the Jews who say that He is dead.
and that was. Of course, before the foundation of the world, contrary to the Arians, who say truly, he was created.
and that is to come. For the final Judgment, against certain heretics who say the Judgment will not come, despite 2 Peter 3.
and from the seven spirits. That is to say, a single Holy Spirit in itself, but many in effect.
which are before his throne. That is to say, in Christ, whose humanity is like the seat and throne of divinity, Hebrews 1: Thy throne, O God, etc.; also Isaiah 11: The Spirit of the Lord or the seven spirits rested upon Him. Or it refers to all the angels who are designated by the number seven, as stated above.
that are in his sight. That is to say, who stand before the seat of God, Luke 1: I am Gabriel who stands before God.
And from Jesus Christ. Because He personally procured our salvation by assuming our human nature, perfecting it, according to the mysteries of our redemption.
who is the heavenly witness. Since His witness is true, He will never recant His testimony despite fear of death.
the first begotten of the dead. He is more worthy than all the dead because He is the only one among the dead to have trampled death by His own power.
and the Prince of the kings of the earth. Because through him Kings rule and the founders of laws decide justly, Proverbs 8.
Who has loved us. With the greatest love, no one has greater love, etc., John 15.
Who washed us from our sins. Both original and actual.[12]
in his own blood. Not with the blood of the Bull, the Calf, or the Ram, as in the old law.
And he made us kings. Undoubtedly, powerful to resist our enemies, aggressive to advance.
and made us priests. Offering us and ours for the defense of the Catholic[13] faith.
to God and his Father. Because God the Father is Christ’s Father according to his divinity, and yet His God according to His humanity.
to him be glory. That He may be praised by us for so many benefits.
and empire forever and ever, Amen. That we may obey and submit to him, Hebrews 12: Much more us, etc. And thus ends John’s greeting which he gives to the seven churches. In this greeting he made mention of the double coming of Christ, that is to say, in the flesh and to Judgment, but since the first has passed, he does not discuss it further. He continues concerning the second one which has not yet come, saying:
Behold, He comes with clouds. For just as He ascended in a cloud, He shall descend to Judgment in a cloud; when He shall come together with all the saints who are called ‘clouds’ according to Who are these who are like clouds,[14] etc., because like a cloud they cover the earth and overshadow it. Thus, by their doctrines they soften the hearts of men to [embrace] divine love, and by miracles and oracles they defend the Church from their enemies.
and every eye will see Him. Both the good and the bad.
and those that pierced Him. Of course, the Jews, when they crucified Him, said, “Crucify him,’ and their ministers who nailed Him to the cross, which will greatly increase the torture of their hearts, when they see their Judge, whom they despised and treated so horribly.
And all the tribes of the earth will mourn over Him. That is, some out of all the tribes because just as the number of the elect will be gathered from every tribe, so the number of the damned will be gathered from all tribes.
Even so. Amen. Which John interprets not only applying to himself, but also to all the elect because at that time the saved [believing] son will rejoice over the just condemnation of his [unbelieving] father. And, just as the joy of the righteous will then be increased by the just condemnation of the impious, so the greatest sorrow will be experienced by the condemned because they will be separated from the blessings and glories of all the blessed.
I am Alpha and Omega, the beginning and the end, says the Lord who is and who was and is to come, the Almighty. These are not John’s words, but those of Him who is the Alpha and the Omega, who is the beginning and the end. For just as Alpha is the first letter of the Greek alphabet, and Omega the great last of the Greeks, so is God who is and who was and who is to come.
I, John, your brother. Finished with the salutation, and strengthened by divine authority, he proceeds to the narration of the vision. Now this book is divided principally into seven Prophetic visions, with one special preface of John’s, which he will set forth first by citing four [necessary facts] which must be presented: namely, the person, the place, the cause of the place itself, and the time for the commendation and completion of his Prophecy. Here the Prophecy is preceded by identifying the person making the prophecy, I, John, your brother, according to the Glossa Ordinaria, ‘in the unity of faith,’ since we are all brothers in Christ.
and fellow partaker in tribulation. Those to whom John wroteexperienced tribulation from heretics and false apostles which also increased his tribulation. This is due to the fact that he himself first converted them,
[1] Haimo of Auxerre (d. 865).
[2] Pope Gregory I (d. 604).
[3] Isaiah 9:6.
[4] North African Bishop (d. 430).
[5] Bishop of Milan (d. 397).
[6] English monk and scholar (d. 735).
[7] Affirming its universal and timeless message.
[8] This is the first of many synecdoche metaphors as explained by the author.
[9] Marginal commentaries.
[10] The Glossa Ordinaria is a collection of glosses taken from the Church Fathers’ commentaries. The author refers to this frequently, both with and without giving it credit.
[11] I AM, Exodus 3:14.
[12] The author understands the imputation of Adam’s sin to all mankind.
[13] He uses this term to mean universal biblical Christian faith, not Roman faith.
[14] Isaiah 60:8.
A Wycliffite-Lollard Commentary on the Book of Revelation, A. D. 1390
This 172-page hardcover, double-column, 8 ½ X 11 book is a translation of Martin Luther’s 1528 Latin publication. It is a slightly abbreviated version of Opus arduum valde, the commentary from which it was taken, originally published in 1390. The critical Latin edition of the original was published in 2021 by Brill. To date our translation is the only one of either version published.
This book may be purchased through PayPal, credit cards are accepted.
The price is $75, media postpaid. Our account is Protestant Reformation Publications.
Overseas please add $40 postage.
Preview of Chapter 1
CHAPTER ONE
You should not imagine this is an apocalypse, or that these things were deliberately selected out by me, or that they are human inventions; but this is the Apocalypse, that is, the Revelation of Jesus Christ as God and man. And so the words of the Evangelist are to be weighed as such.
Jesus Christ. That is to say, what the Trinity revealed to Christ the man. Or Jesus Christ, that is to say, what Jesus Christ revealed by the Angel to John, the messenger Angel.
which God gave Him. According to His assumed humanity, which restricts the scope of this prophecy in such a way that, despite the union of human nature with the divine in Christ, He did not have this revelation except as received by a special gift of God, a fact which He did not hide.
to make known to His servants. That is to say, the humble and the workers. In the term servant, two things are mentioned: work and humility. Or, to his servants, not to dogs and swine, Matthew 7: Do not give what is holy to dogs.
that which must be done quickly. Haimo[1] defines this as the present time because, as Gregory[2] says, the final end of things is closed. For some prophecies were fulfilled before His revelation, as will be seen below. As for the remaining, some will be fulfilled immediately after they are published, and some are to be filled at the end of the world.
and signified. Of course, God seals the most secret mysteries through metaphorical and figurative expressions.
sending by his Angel. That is to say, Christ, sent for our salvation, who is an Angel of great counsel, Isaiah 9.[3] Or, perhaps, sending Christ by means of an Angel; whence Haimo says that this Angel appeared in the person of Christ.
to his servant John who testified to the Word of God and the testimony of Jesus Christ to the things he saw. [Testifying] when he said, In the beginning was the Word, etc., as well as in these present mysteries whatever he saw in the beginning, middle, and end of the book.
Blessed is he who reads. That is to say, who understands and will explain it to others.
and hears the words of this prophecy. As if to say you should not only gratefully and reverently accept this Prophecy which is of such excellent authority because it is the revelation of Jesus Christ, but you must also bear in mind that it is of such holy authority and power that, both those who preach it and those who hear it, as long as they limit it [to a true exposition] when they preach, makes them blessed. Wherefore he says, blessed are those who obediently read and hear.
and keeps those things. Naturally, by believing.
which are written in it. One must not fear to undergo too much labor on account of its difficulty because the time spent in the present warfare is worthy of the future glory which will be revealed in us. Therefore, he adds,
for the time is near. Thus, there is no long delay in this work, and the rewards are imminent.
John to the seven churches in Asia. In his aforesaid narrative he commends this Revelation.Here he sets down salvation. For the readers’ better understanding it should be known that by ‘Asia’ it is not limited to a literal meaning in which only seven churches are straying [from orthodoxy], or only seven churches were instituted by John, or that which is called the great third part of this world, according to Augustine,[4] Ambrose,[5] Bede[6] and others. By the seven churches and these seven bishops are also to be understood literally all the churches and bishops established throughout Christianity.[7] And this is, as it were, a general rule in the scriptures that universality is designated by the number seven, as Gregory says. Therefore, this sentence of the text comprehends all the churches in the whole world.[8]
This book is divided principally into seven prophetic visions touching the seven Asian churches, as well as those spread throughout the world, and, in addition, into one special preface by John which is subdivided into other divisions, as will be evident in the execution. The preface of John’s vision begins here: and I turned and saw the seven candlesticks and it continues until the Angel of the Ephesian church. How much each vision contains by itself will become clear in what follows. And it is not for no reason that I avoid the multiplication of divisions in the beginning for the sake of avoiding confusion; for although distinction is useful for discernment, yet multiplicity breeds confusion and, again, makes it difficult to understand. I intend, however, not to act burdensomely, by introducing the various fashions of other modern postils,[9] but I especially wish to show the five main visions have already been fulfilled through experience, by briefly explaining the other two final ones via the Ordinary Gloss.[10] To all these seven principal visions, and to his preamble, John prefaces his salutation in a most benevolent manner, writing in this manner: John to the seven churches which are in Asia, grace to you and peace, as in the text above.
from him that is. Of course, properly and by itself Exodus 3,[11] because any other thing has its origin from him; or this is said specifically against the Jews who say that He is dead.
and that was. Of course, before the foundation of the world, contrary to the Arians, who say truly, he was created.
and that is to come. For the final Judgment, against certain heretics who say the Judgment will not come, despite 2 Peter 3.
and from the seven spirits. That is to say, a single Holy Spirit in itself, but many in effect.
which are before his throne. That is to say, in Christ, whose humanity is like the seat and throne of divinity, Hebrews 1: Thy throne, O God, etc.; also Isaiah 11: The Spirit of the Lord or the seven spirits rested upon Him. Or it refers to all the angels who are designated by the number seven, as stated above.
that are in his sight. That is to say, who stand before the seat of God, Luke 1: I am Gabriel who stands before God.
And from Jesus Christ. Because He personally procured our salvation by assuming our human nature, perfecting it, according to the mysteries of our redemption.
who is the heavenly witness. Since His witness is true, He will never recant His testimony despite fear of death.
the first begotten of the dead. He is more worthy than all the dead because He is the only one among the dead to have trampled death by His own power.
and the Prince of the kings of the earth. Because through him Kings rule and the founders of laws decide justly, Proverbs 8.
Who has loved us. With the greatest love, no one has greater love, etc., John 15.
Who washed us from our sins. Both original and actual.[12]
in his own blood. Not with the blood of the Bull, the Calf, or the Ram, as in the old law.
And he made us kings. Undoubtedly, powerful to resist our enemies, aggressive to advance.
and made us priests. Offering us and ours for the defense of the Catholic[13] faith.
to God and his Father. Because God the Father is Christ’s Father according to his divinity, and yet His God according to His humanity.
to him be glory. That He may be praised by us for so many benefits.
and empire forever and ever, Amen. That we may obey and submit to him, Hebrews 12: Much more us, etc. And thus ends John’s greeting which he gives to the seven churches. In this greeting he made mention of the double coming of Christ, that is to say, in the flesh and to Judgment, but since the first has passed, he does not discuss it further. He continues concerning the second one which has not yet come, saying:
Behold, He comes with clouds. For just as He ascended in a cloud, He shall descend to Judgment in a cloud; when He shall come together with all the saints who are called ‘clouds’ according to Who are these who are like clouds,[14] etc., because like a cloud they cover the earth and overshadow it. Thus, by their doctrines they soften the hearts of men to [embrace] divine love, and by miracles and oracles they defend the Church from their enemies.
and every eye will see Him. Both the good and the bad.
and those that pierced Him. Of course, the Jews, when they crucified Him, said, “Crucify him,’ and their ministers who nailed Him to the cross, which will greatly increase the torture of their hearts, when they see their Judge, whom they despised and treated so horribly.
And all the tribes of the earth will mourn over Him. That is, some out of all the tribes because just as the number of the elect will be gathered from every tribe, so the number of the damned will be gathered from all tribes.
Even so. Amen. Which John interprets not only applying to himself, but also to all the elect because at that time the saved [believing] son will rejoice over the just condemnation of his [unbelieving] father. And, just as the joy of the righteous will then be increased by the just condemnation of the impious, so the greatest sorrow will be experienced by the condemned because they will be separated from the blessings and glories of all the blessed.
I am Alpha and Omega, the beginning and the end, says the Lord who is and who was and is to come, the Almighty. These are not John’s words, but those of Him who is the Alpha and the Omega, who is the beginning and the end. For just as Alpha is the first letter of the Greek alphabet, and Omega the great last of the Greeks, so is God who is and who was and who is to come.
I, John, your brother. Finished with the salutation, and strengthened by divine authority, he proceeds to the narration of the vision. Now this book is divided principally into seven Prophetic visions, with one special preface of John’s, which he will set forth first by citing four [necessary facts] which must be presented: namely, the person, the place, the cause of the place itself, and the time for the commendation and completion of his Prophecy. Here the Prophecy is preceded by identifying the person making the prophecy, I, John, your brother, according to the Glossa Ordinaria, ‘in the unity of faith,’ since we are all brothers in Christ.
and fellow partaker in tribulation. Those to whom John wroteexperienced tribulation from heretics and false apostles which also increased his tribulation. This is due to the fact that he himself first converted them,
[1] Haimo of Auxerre (d. 865).
[2] Pope Gregory I (d. 604).
[3] Isaiah 9:6.
[4] North African Bishop (d. 430).
[5] Bishop of Milan (d. 397).
[6] English monk and scholar (d. 735).
[7] Affirming its universal and timeless message.
[8] This is the first of many synecdoche metaphors as explained by the author.
[9] Marginal commentaries.
[10] The Glossa Ordinaria is a collection of glosses taken from the Church Fathers’ commentaries. The author refers to this frequently, both with and without giving it credit.
[11] I AM, Exodus 3:14.
[12] The author understands the imputation of Adam’s sin to all mankind.
[13] He uses this term to mean universal biblical Christian faith, not Roman faith.
[14] Isaiah 60:8.
CategoriesRevelation Commentary
TagsLollards Opus arduum valde Revelation Wycliffe