(Ps. 127), whose sons are now spiritually taken up in this discussion. This too the Apostle says (Gal. 6): Peace upon the Israel of God. Rightly, therefore, from the name of that very tribe is the number of the sealed drawn, to whom it also fits, namely 'those who see the son.' For to such the Lord says (Matt. 5): That they may see your good works, and glorify your Father who is in heaven. Simeon means 'he heard sadness,' or 'the name of a dwelling.' Here I judge those to be signified of whom the Lord says: Blessed, he says, are they that mourn, for they shall be comforted (Matt. 5). For thus they hear sadness, in that, being obedient, they choose here devoutly to bear the burden they have taken up, sowing in tears what they shall reap in joy (Ps. 125):
not fixing here the aim of their dwelling, but keeping their heart on high, where Christ is seated at the right hand of God (Col. 3), desiring to be clothed upon with our dwelling which is from heaven, like Abel, who awaited the city abiding in the heavens, whose architect and maker is God. For this reason too Simeon is said to be interpreted as 'the name of a dwelling,' namely that one may hear both what is to be held here, and what is to be awaited by the faithful; for now is the time of mourning and of sighing after another and better dwelling. Hence the Lord said to his disciples: You shall weep and lament, but the world shall rejoice. You shall be made sorrowful, but your sorrow shall be turned into joy (John 16). Levi means 'added.'
To these agrees what we also read in Solomon (Ecclus. 26): The number of his days is double—of those who so use the goods of the present life that they rather purchase things eternal by things temporal, lest, hindered by earthly things, they be defrauded of the heavenly. To these we know Job furnished a praiseworthy model (Job 42), who so despised the temporal things he had long possessed rightly, that the number of his years and the measure of his substance were doubled and added to him, and remained thus increased. Hence Isaiah (Isa. 61) says: In their own land they shall possess double, and everlasting felicity shall be theirs. Issachar means 'reward'; hence Jeremiah says: Let thy voice cease from weeping (Jer. 31), and thine eyes from tears, for there is a reward for thy works.
And hearing the Apostle speak as a spiritual athlete who does not fight in uncertainty (Gal. 6): Brethren, let us not grow weary, for in due time we shall reap; and the Lord himself saying (Matt. 6): Lay up for yourselves treasures in heaven, where neither rust nor moth destroys—we know assuredly that there is a reward for the faithful, whose number for this tribe too shines forth, and indeed by the judgment of the elect and by the sacrament of the name, to whom above all it is said: Rejoice and be exceeding glad, for your reward is abundant in heaven (Matt. 5). Zebulun means 'dwelling of strength.' Here I think is signified the warfare of those who, striving spiritually in martyrdom, overcome the fury of the enemy even by their own body as by a dwelling of strength;
and being divinely aided, growing strong out of weakness according to the Apostle (2 Cor. 12), they stand valiant in the battle. Therefore, renowned by the title of the name and by the effect of glorious virtue, as victors they win the titles of glories. Benjamin (Gen. 35) means 'son of the right hand.' It is no labor to recognize as sons of the right hand those whom Truth in the Gospel figured under the name of lambs, saying (Matt. 25): The lambs at the right hand—so that those who are strengthened by his right hand in this world may enjoy his felicity in the world to come. Dan means 'judgment' or 'judging of the Hebrews who pass over.'
Here I reckon is set the judgment of those who so discern, with spiritual governance, between the times of the New and Old Testament, that they neither think the Gentiles ought to judaize, nor suppose that anything is to be mutilated to the condemnation of the Old Testament. Concerning this question, in the end, there had arisen such a dispute not only among the apostles alone—as blessed Paul recounts to the Galatians (ch. 2)—but afterward also among spiritual men; which dispute, as by the interposition of this great name we discern, was of such moment that it had to be referred to judgment. Wherefore Dan, 'judgment' or 'judging of the Hebrews who pass over,' we understand to mean either a time or a type, that is, the figured actions of the Jews passing over, serving Christ who is to come and the Church;
therefore 'passing over,' because they are to be referred not to themselves but rather to another thing. For all these things, says the Apostle (1 Cor. 10), befell them as a figure; and (2 Cor. 5), The old things have passed away, behold all things are made new—matter enough for discussion, yet not all things need be repeated so often as the necessity of expounding them shall arise. Naphtali means 'breadth,' as we read said in the blessings of Shem and Japheth (Gen. 9): May God enlarge Japheth, and may he dwell in the tents of Shem, which is interpreted 'named.' And Christ is understood, who so excels as named throughout the whole world that at his name every knee should bow, of things heavenly, earthly, and infernal. For this reason too we read that his name is oil poured out (Cant.
ch. 1), which name he forbade to be denied in shut-up silence, when he commanded that milk should be fragrant in unceasing proclamation as by a herald. So too here we see shown the breadth of the fruitful Church in the sons of adoption, whom we rejoice to see enlarged by good works. Gad means 'temptation,' or 'girded,' or 'robber-band.' Since, as we read (Job 7, according to the Septuagint), this life is a temptation, it befits the soldiers of Christ to fulfill what he himself enjoins, and to fight continually girded against all temptations; for he says (Luke 12): Let your loins be girt, and your lamps burning—that is, that by restraining unlawful desires we may bridle them, and by persisting in good works we may shine, as he likewise says: So let your light shine before men (Matt. 5).
And because we ought to direct the end of our good works toward God, and not turn them back to the favor of human praise, for this reason it is also interpreted 'robber-band'—his name as one secretly acquiring the goods of the heart, that he may offer to God what is to be approved, not lay bare before human gazes what is to be flaunted, so that, according to what he himself promised (Matt. 6), Thy Father, who sees in secret, may reward thee openly. Therefore 'robber-band,' because it lies hidden from eyes. Asher means 'blessed.' Here I judge is designated that kind of blessedness which the Lord mentions in the Gospel, saying (Matt. 5): Blessed shall you be when they revile you and persecute you, and speak all evil against you, lying, for my sake—so that this consecrated number may be designated among the elect. Joseph means 'increase.'
Such an increase here is to be understood as ought to be fitted both to those set over others and to the various members in the unity of the Church—namely to those to whom the Lord says (Matt. 25) that they gained doubly from the talent of spiritual substance entrusted to them; but to these, when they either accomplish a purpose of virginity or a professed celibacy of continence, which indeed not to have vowed is not counted a fault, but to fulfill what one has undertaken avails toward the crown, because they seem to set aside things lawful by the choice of what is better. Whence the Apostle (1 Cor. 7) says: Concerning virgins I have no commandment of the Lord—or when, like Zacchaeus who said (Luke 19): Half of my goods I give to the poor, and if I have defrauded any man of anything, I restore fourfold.
If in the Church there emerge certain persons who out of love of eternal life do likewise, kindled indeed by the increase of the most ample devotion, they could rightly be applied to the property of this name. Or because those set over others by diligent industry double the money which the Lord commanded to be given to the money-changers (Matt. 25), that at his coming he may demand back with interest what was advanced; or when the celibates, forestalled by divine grace, overcome the incentives of the flesh by the abundance of the spirit; or those who from their own resources offer not the tithes alone according to the precept, but a larger portion.
For, stirred by the increase of virtue and the abundance of devotion, they hasten not only to obey the precept, but also to commend themselves to God by a nobler worship of virtues—not indeed now that they may escape punishment, but that they may win a reward. To these, I say, the name Joseph, that is 'increase,' I judge to be fitting; which Joseph, exalted among foreigners, is known to have grown with happy success, and to have received a son Manasseh, which is interpreted 'forgotten' or 'necessity,' inasmuch as forgetful of most harsh servitude and captivity. Now if, according to the qualities of the names and the several correspondences of things applied just now to the aforesaid words, we should wish to follow out the order of their birth, we should by no means find the outcome of the exposition set forth:
so that, for example, if we should wish to begin from the firstborn Reuben, who is called 'seeing the son' or 'those seeing the son,' and to weave in Judah in the fourth place of his birth, it is wholly repugnant to sound understanding; for before the beginnings of confession no one attains the summit of good works, because unless through confession we renounce evil deeds, we are not formed in right and pleasing ones. Wherefore, that we may prove the series of their names to have been changed here not idly, but that what is signified may be clearly recognized, we must discern how great is the distance between the origin of blameworthy nature and the orders of saving grace.
Now following out the order of this book, let us briefly connect the same meanings which we have set forth in the interpretations of the names, recapitulating them and joining them to this order as by certain little chains, in this manner: To our confession and to the divine praise there succeeds, after the usual manner, the perfection of works—as Reuben to Judah—so that neither may things to be repented of be pleasing to repeat again, nor may it irk us to fulfill things praiseworthy, in which God is praised. Therefore to this Reuben is subjoined in order, so that both he who works may rejoice in hope, and those who see may refer the worker to the praise of God. But because the body that is corrupted still weighs down the soul (Wisd. 9), and we groan being burdened (2 Cor.
5), and as long as we are in the body, we are absent from the Lord (ibid.), and through many tribulations we must enter into the kingdom of God (Acts 14), as it is written—there succeeds Gad, that is 'temptation': it succeeds, I say, not by the birth-order of nativity, but by the course of spiritual warfare; for even to such as these the temptations of the present life are not lacking, by which they may be exercised in the contest, and, girded with the spiritual belt, may not be suffered to grow slack in the torpor of sloth. For although temptation is often set both in good and in evil, here nevertheless it is proposed as to be understood in that it is turned to virtue by good use. Therefore, that he also may be recognized as 'girded,' as one spiritually doing battle: Thou hast girded me, he says (Ps. 17), with strength for the war. Whence we read (James
1): Blessed is the man that endures temptation, for when he has been tried, he shall receive the crown of life—just as Abraham, when tempted, shone forth. For although temptation is indeed an evil, we rightly nevertheless call blessed those who conquer temptation, or who are victors out of temptation. Therefore after Gad, Asher, that is 'blessed,' is placed, according to the rule of truth received from the Lord, who says (Matt. 5): Blessed shall you be when men hate you, and persecute you, and speak all evil against you, lying, for my sake. Secure in the faithful promise of this blessedness, they are not straitened, but say with the Apostle (2 Cor. 6): Our heart is enlarged. And they chime with the psalm (Ps. 118): I have run the way of thy commandments, when thou didst enlarge my heart.
Therefore Naphtali succeeds, which is 'breadth,' so that we may not only not grow weary, but also, forgetting the things that are behind, so stretch forward (according to the Apostle) to the things that are before, that, bound only by the necessity of the human condition, we may not make provision for the flesh in its desires. For our conversation, he says (Rom. 13—rather Phil. 3), is in heaven; and although the desire is to be dissolved and to be with Christ (Phil. 3), yet still we carry this treasure in earthen vessels (2 Cor. 4). Therefore after Naphtali, Manasseh is placed, that is 'forgotten' or 'necessity.' Of this necessity the Apostle speaks (Rom. 13):
Make no provision for the flesh in its desires—when he forewarns that we must serve not the concupiscences, but must take counsel for the necessities; concerning which the prophet, sighing after better things, prayed, saying (Ps. 24): Deliver me from my necessities. To this is subjoined Simeon, that is, 'I heard sadness' or 'the name of a dwelling,' so that even by the quality of this name he might more evidently impress both what is to be held here, and what is wholesomely to be awaited. For to those will the joy of the heavenly dwelling be given whose mind is here saddened by fruitful penitence, to whom also it is said: Your sorrow shall be turned into joy (John 16).
Next Levi is attached, that is 'added,' in whom we understand either those who by things temporal purchase things eternal, as Solomon says (Prov. 13): The ransom of a man's soul is his riches; or those who, by following the Lord's counsel (Matt. 19), receive a hundredfold in this world, but in the world to come life eternal. To these also agrees what is written, that he who adds knowledge adds labor. For to holy Job too the bitterness of tribulations was added for this end, that, being proved, an ampler reward of prizes might be rendered him. And not undeservedly does Issachar succeed him in the right order, which is interpreted 'reward'; unless because, as the Apostle teaches (Rom.
8): The sufferings of this present time are not worthy to be compared with the future glory that shall be revealed in us. For more fruitfully is the fight fought where a reward is foretold to be. But God works and perfects these things in the dwelling of strength, which is called Zebulun, when virtue is made perfect in weakness (2 Cor. 12), so that the body, which is thought by the enemies to be weak, and through whose matter they strive to bring destruction upon the soul also, may, God strengthening it, prove itself unconquered—an unhappy increase succeeding, that is, Joseph, which is interpreted 'increase,' and in this connected order signifies the increases of graces; whether you understand the interest from the twofold rendering of the talents, or the increase of spiritual gain:
or you may take it as in those things which are rendered to God the Redeemer by the votive devotion of the faithful. And that you may understand all these—whom both the order and the interpretation of the names have here set significatively—to be in the future judgment at the right hand of Christ the eternal King, Benjamin is subjoined in the last place, that is 'son of the right hand,' as though he himself were the end of the order, which felicity is promised as the perfect reward. For then shall the last enemy, death, be destroyed (1 Cor. 15), so that either each of the faithful may rightly be called a son of the right hand, or the whole Church, of which we sing: The queen stood at thy right hand in gilded clothing, surrounded with variety (Ps. 44).
By no means indeed do I think it should be passed over that here in the Apocalypse Manasseh, who was not a son of Jacob but a grandson—though adopted among the sons—is placed in the sixth place; while Dan, who is assuredly a son, and is shown numbered with the rest of the brethren whether in Genesis or in Exodus, is here altogether passed over—as though the Church, adopted from among the Gentiles, in the sixth age of the world is preferred, while the perfidy of the Jews is rejected.
Nor is it without purpose that Manasseh, born in Egypt among foreigners, is by merit of his adoption, for the sake of signification, inserted in the sixth place, but Dan in none—that even so it may more evidently be proved that all things here are wrought by the merit of signification, not composed by transitory narration, so that properly in Dan, 'judging of the Hebrews who pass over,' may more manifestly be shown the time in which the ceremonial law, carried out in circumcision by carnal victims and other such things, is understood to have passed away as no longer necessary, the Apostle teaching (2 Cor. 5) when he says: The old things have passed away, behold all things are made new; and likewise (Heb. 7): There is indeed a disannulling of the foregoing commandment, because of the weakness and unprofitableness thereof.
Since these things are so, I allege for consideration that I in no way contradict the sayings of the Lord, by which he shows three parables of profession intimated—wedded persons with thirtyfold fruit, widows and the continent with sixtyfold, virgins or even martyrs with a hundredfold (Matt. 13; Mark 4; Luke 8). For when in the field he signified the active warfare of the clergy, and in the elect the contemplative leisure of monks, or the labors of the grinding of the laity, though with varied signification, he yet does not seem to exceed the same number, but that all these grades can be found or understood in the same three, is proved both by saving doctrine and by evident experience.
For I know that of the number of monks and of the order of clergy and of the ranks of the married there often exist such persons: who are praiseworthy in confession as in Judah, and shine forth effective in works as in Reuben, and are strong in the exercises of temptations as in Gad, and are blessed as in Asher, and are enlarged by ample works of mercy as in Naphtali, and are forgetful of things behind as in Manasseh, and as it were still sad in the valley of weeping as in Simeon, yet always rejoicing, sighing after the name of a dwelling in the heavenly Jerusalem; and in Levi they who rejoice together in the promise of the present and the future life, founded upon the eternal good with temporal goods added; and in Issachar established by contemplation of the future reward;
and in Zebulun, those who, fighting for Christ, lay down their souls; and in Joseph, those who both strive in the increase of spiritual substance, and offer something further beyond God's precepts, whether in virginity or from the amount of their means; and in Benjamin obtain the right hand of eternal felicity, so that, the last enemy death being destroyed (1 Cor. 15), God may be all in all—so far that not even the Lord himself may be thought to contradict his own sayings in that which elsewhere, mentioning eight beatitudes, he describes with a wholly admirable arrangement. These he certainly did not separate from those three professions, but taught that they are to be found in them, and to shine forth from their members:
in which we shall be able to observe both the understanding of these patriarchs drawn from the names, and to fit the very names to the same grades congruently—not by equality of number, since these are eight and those twelve, but by the quality of the understanding referred, and disposed on either side over against one another. For he named the first beatitude 'the poor in spirit,' that is, the humble, who, endowed with the fear of God, are saved by the confession of their infirmities, to whom it is said: Be not high-minded, but fear (Rom. 11). The poor in spirit, therefore, are fittingly to be understood in Judah through praiseworthy and truthful confession. Whence Isaiah too says: Upon whom shall my spirit rest, save upon the humble and quiet and trembling at my words?
Next, the second beatitude is assigned to the meek. Now the meek are those who, obedient to the sacred oracles, believe without resistance the things they hear, and, without reproach, undertake to follow the things they have seen handed down in the Church—who are not incongruously figured in Reuben, which is 'seeing the son' or 'those seeing the son.' The third is: Blessed are they that mourn, for they shall be comforted (Matt. 5). To this Gad, which is interpreted 'temptation' or 'girded,' placed in the third position, corresponds according to the exposition already set forth. The fourth: Blessed are they that hunger and thirst after justice; to which same number Asher, which is 'blessed,' placed, is compared.
For no better beatitude can be found than that the lover of just truth itself should be satisfied by its Author, which refreshes and does not fail, sufficient for each and remaining whole for all. In the fifth place, Blessed are the merciful; to this fifth, referred in order, corresponds Naphtali, truly 'breadth,' which so exercises works of piety that, with narrow greed removed, it is joyfully enlarged in ever-bountiful liberality. In the sixth place it is said: Blessed are the pure in heart, for they shall see God. Manasseh too occurs sixth in his order, that is 'forgotten' or 'necessity.' That Manasseh, who from a grandson was adopted into a son, here also bears the figure of the Church, to whom it is said:
Hearken, O daughter, and see, and incline thine ear, and forget thy people and thy father's house (Ps. 44). To such it also befits to see God with a pure heart, who, forgetting the things behind and stretched toward the things before (Phil. 3), say: With the mind I serve the law of God, but with the flesh the law of sin (Rom. 7). Or this seems to me to pertain to it, that also that cluster of grapes brought by two from the land of promise (Num. 13) figured these two peoples: the Jews as the former, bearing the cluster (that is, Christ) as it were behind their back; but the Gentiles as the following, always having Christ before their eyes. In the seventh place it is said: Blessed are the peacemakers, for they shall be called the sons of God.
To this Simeon is fitted as the seventh, that is, 'he heard sadness' or 'the name of a dwelling'; such persons, already enriched with the bounty of wisdom, say: With those who hated peace I was peaceable (Ps. 119). For here they are saddened with that zeal wherewith the prophet said: I beheld the foolish, and I pined away (Ps. 118); and, Faintness of soul took hold of me for the sinners that forsake thy law (ibid.). In the eighth place it is said: Blessed are they that suffer persecution for justice's sake (Matt. 5).
To this beatitude Levi, who is in the order of number, but Zebulun I think is to be fitted by the property of the name, that is 'dwelling of strength,' whereby the martyrs of truth are designated to conquer the devil, stronger by nature—though even in Levi the sense is not abhorrent, if the honor of martyrdom be recognized as added upon baptism. Nevertheless, lest anyone should think the merits of these gifts are to be assigned to human strength, but that it might be proved to be of the gift of him who divides his own to each as he wills (1 Cor. 12): the sevenfold operation of the Holy Spirit also, compared to each beatitude or name, seems to accord along a harmonious course—provided only that, as we desire to reach the port of wisdom, we know that we must begin from fear.
For the fear of the Lord is the beginning of wisdom (Ps. 110). For from that whence the prophet, in enumerating, begins, each one to be perfected will make his approach. Fear, therefore, in Judah, to whom the poor in spirit are compared; piety in Reuben, to whom the meek are fitted; knowledge in Gad, that is 'temptation' or 'girded,' to whom the mourners connect as the third order. To fortitude the fourth, Asher, to whom those hungering and thirsting after justice are congruous. Counsel is assigned to Naphtali, to whom, in the fifth beatitude, the merciful rightly agree. For he is governed by a salutary remedy, that he who wishes to be helped by a higher may hasten to help others below him, as far as he shall be able.
Understanding is joined to Manasseh, forgetful of things earthly, and gazing with the pure eye of the heart upon things divine, to whom the sixth beatitude of seeing God, referred, agrees. But wisdom in Levi, to whom it especially befits to bear the ephod, which is the rational, because solid food is for the perfect. For we speak wisdom, he says, among the perfect—which is so perfected in the soul of man capable of divine things by contemplation, that it is found effective; and, coming composed of both, as it were theory with action added, may say: For whether we are beside ourselves, it is to God; or whether we are sober, it is for you. To him, however, this most of all is congruous, of whose tribe especially the priests were commanded lawfully to be substituted at the altar, who so cleaved
to God that by the offices of sacred things also they might take counsel for their neighbor, or rather for the people. For the Lord too, born of both tribes, the priestly and the royal (that is, Levi and Judah), made peace between things earthly and heavenly. For he himself is our peace (Eph. 2), who taught that he is both king and true priest. Hence Elizabeth is declared in the Gospel to be kinswoman of Mary (Luke 1). But because from the circumcision and the uncircumcision (that is, from Jews and Gentiles) Christ the Lord acquired to himself a Church, when to the fatness of the olive-tree of the Israelite people he grafted and applied the Gentiles as a wild olive (Rom.
11), the redemption of both peoples is evidently shown in all being numbered by name—chiefly the tribes—so that he might also record the salvation of the Gentiles, saying: After these things I saw a great multitude, which no man could number, out of every nation and out of every tribe and people and tongue. Those whom before he had named singly, now he unites in oneness, standing before the throne and in the sight of the Lamb, and they were clothed with white robes, and palms were in their hands, and with a loud cry they said: Salvation to our God who sits upon the throne, and to the Lamb. By the robes he intimates baptism, by the palms the triumph of the cross, and that they conquered the world in Christ—though the robes also signify the charity which is given through the Holy Spirit (Rom. 8).
This multitude of the elect, I say, whom God foreknew and predestined to be conformed to the image of his Son, he foretells by the sign of the sacred number. For even those who come from the Gentiles become Israel, just as they are rightly called sons of Abraham—not by flesh, but by faith, namely in that Seed which is Christ, the cornerstone, of whom the Apostle (Eph. 2) says: He is our peace, making both one, and breaking down the middle wall of partition, the enmities in his own flesh, abolishing the law of commandments in decrees, that he might create the two in himself into one new man, making peace, that he might reconcile both in one body to God through the cross.
But that they are said to bear palms in their hands intimates either the perseverance of good works by the hands: hence we read: The Lord confirmed his arms unto a good work (Ps. 76), and, My hands in the night before him, and I was not deceived; or it signifies by the hands that power which they received, that they might become sons of God by adoption, as of Joseph (Gen. 41): And the Lord, he says, had given all things into his hand, that is, into his power. And with a loud cry they said: Salvation to our God who sits upon the throne, and to the Lamb. With a great voice, with grand devotion and unceasing praise advancing, that upon the throne, that is, in the Church, the Father and the Son reign, the Holy Spirit nonetheless reigning together. For the order of the words here is such: