Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 580–582
Chapter VI: the fourth and fifth seals
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7. « Et cum aperuisset sigillum quartum, audivi vocem quarti animalis dicentis: Veni, et vide. 8. Et ecce equus pallidus: et qui sedebat super eum nomen illi Mors, et infernus sequebatur eum: et data est illi potestas super quatuor partes terrae interficere gladio, fame, et morte, et bestiis terrae. »
Hic agitur de apertione quarti sigilli: in qua ostenditur tertia persecutio Ecclesiae quae facta est per hypocritas quos diabolus in Ecclesiam introduxit: videns enim, quod nec per principum persecutionem, nec per haereticorum pravitatem posset proficere ad exercendam suam malitiam, hypocritas in Ecclesia introduxit, et per eos fideles Ecclesiae familiarius et secretius turbare tentavit. Et dividitur haec pars sicut praecedentes.
Unde dicit: « Et cum aperuisset sigillum quartum, » id est, manifestasset secreta illius status Ecclesiae, « audivi vocem quarti animalis, dicentis: Veni, et vide, » id est aquilae per quam Joannes signatur, qui de Christi divinitate altius scripsit. Designat etiam ordinem Praedicatorum divinitatem praedicantium, et adducuntur contra equum pallidum, id est, hypocritas, ut per ipsos eorum malitia reveletur.
« Et ecce equus pallidus, etc. »
Et dicuntur hic tria. Primo, quid viderit. Secundo, sessorem equi describit, ibi, « Et qui sedebat. » Tertio quam potestatem habuit, ibi, « Et data est illi. »
Dicit ergo: « Et ecce equus pallidus, » id est, hypocritae qui sic appellantur, quia exterminant facies suas ut appareant hominibus jejunantes 1. Mortuis enim pallor proprie accidit: hypocritae autem mortui sunt spiritualiter, quamvis vivere videantur: prudentes sunt secundum carnem, sed mortui secundum spiritum. Ad Roman. VIII, 6: Prudentia carnis mors est.
Est ergo sensus: « Et ecce equus pallidus, » id est, hypocritarum coetus religione palliatus simulata: « et qui sedebat super eum, » id est, congregationem hypocritarum, quasi rector et ductor, « nomen illi Mors, » id est, diabolus a quo mors incepit, et ponitur effectus pro causa, quia, Sapient. II, 24: Invidia diaboli mors introivit in orbem terrarum.
« Et infernus sequebatur eum, » id est, diabolum. Et est argumentum, quod diabolus ubicumque vadit, defert secum sua incendia. Vel, infernus sequitur diabolum: quia quos mori fecerit hic per culpam, secum trahit ad gehennam. Isa. V, 14: Dilatavit infernus animam suam, et aperuit os suum absque ullo termino: et descendent fortes ejus, et populus ejus, et sublimes gloriosique ejus, ad eum.
Vel, « Infernus, » id est, hypocritae et caeteri peccatores inferno deputati, « sequebatur eum, » id est, imitatur eum in poena, et culpa. Vel, « Infernus, » id est, vermis conscientiae, « sequebatur eum, » id est, hypocritam.
7. “And when he had opened the fourth seal, I heard the voice of the fourth living creature saying: Come, and see. 8. And behold, a pale horse; and the name of the one who sat upon it was Death, and hell followed him; and power was given to him over the four parts of the earth, to kill with sword, famine, death, and the beasts of the earth.”
Here the opening of the fourth seal is treated, in which the third persecution of the Church is shown, which was made through hypocrites whom the devil introduced into the Church. For seeing that he could not advance in exercising his malice either through the persecution of princes or through the depravity of heretics, he introduced hypocrites into the Church and through them tried to disturb the faithful of the Church more familiarly and more secretly. And this part is divided as the preceding ones.
Hence he says: “And when he had opened the fourth seal,” that is, had manifested the secrets of that state of the Church, “I heard the voice of the fourth living creature, saying: Come, and see,” that is, of the eagle, through which John is signified, who wrote more highly of Christ’s divinity. It also designates the order of Preachers preaching divinity, and they are brought against the pale horse, that is, hypocrites, so that through them their malice may be revealed.
“And behold, a pale horse, etc.”
And three things are said here. First, what he saw. Second, he describes the rider of the horse, there, “And the one who sat.” Third, what power he had, there, “And it was given to him.”
Therefore he says: “And behold, a pale horse,” that is, hypocrites, who are so called because they disfigure their faces so that they may appear to men to be fasting 1. For paleness properly happens to the dead; but hypocrites are spiritually dead, although they seem to live. They are prudent according to the flesh, but dead according to the spirit. Romans VIII, 6: The prudence of the flesh is death.
Therefore the sense is: “And behold, a pale horse,” that is, the company of hypocrites cloaked with simulated religion; “and the one who sat upon it,” that is, upon the congregation of hypocrites, as ruler and leader, “his name was Death,” that is, the devil, from whom death began; and the effect is put for the cause, because, Wisdom II, 24: By the envy of the devil death entered into the world.
“And hell followed him,” that is, the devil. And it is an argument that wherever the devil goes, he carries his fires with him. Or, hell follows the devil because those whom he has made to die here through guilt, he drags with himself to Gehenna. Isaiah V, 14: Hell has enlarged its soul and opened its mouth without any limit; and its strong ones and its people and its lofty and glorious ones shall descend to it.
Or, “hell,” that is, hypocrites and the other sinners assigned to hell, “followed him,” that is, imitates him in punishment and guilt. Or, “hell,” that is, the worm of conscience, “followed him,” that is, the hypocrite.
« Et data est illi potestas, » id est, morti sive diabolo permissive, « super quatuor partes terrae. » Nota: Duae sunt partes terrae: una diaboli, altera Christi. Pars Christi est indivisa. Cantic. VI, 8: Una est columba mea. Pars diaboli in quatuor dividitur: in Gentiles, Judaeos, haereticos, et peccatores Christianos. Et super has quatuor partes quae terrae adhaerent, data est diabolo potestas. Job, IX, 24: Terra data est in manus impii. Vel, « Super quatuor partes terrae, » id est, super illos qui quatuor ponunt in terrenis, scilicet, timorem, amorem, gaudium, et dolorem. Unde Bernardus: « Timent quod non oportet, amant quod non decet, gaudent vane, dolentque vanius. »
Et quae sit illa potestas subdit: « Interficere gladio, » scilicet pravae suggestionis, vel etiam materiali, « fame, » id est, subtractione verbi Dei, « et morte, » scilicet spirituali, vel terrena cupiditate, « et bestiis terrae, » id est, principibus crudelibus, et Praelatis per quos diabolus multos interficit: tales enim signantur per bestias. Ad Titum, I, 12: Cretenses semper mendaces, malae bestiae.
9. « Et cum aperuisset sigillum quintum, vidi subtus altare animas interfectorum propter verbum Dei, et propter testimonium quod habebant: 10. Et clamabant voce magna, dicentes: Usquequo, Domine (sanctus et verus), non judicas, et non vindicas sanguinem nostrum de iis qui habitant in terra? 11. Et datae sunt illis singulae stolae albae: et dictum est illis ut requiescerent adhuc tempus modicum, donec compleantur conservi eorum et fratres eorum, qui interficiendi sunt sicut et illi. »
Supra magnas praemisit tribulationes: et ne terrerentur boni qui in hujusmodi afflictionibus sunt occidendi, consolatur eos, manifestans gratiam eorum qui in triplici bello vincunt. Et consolatur bonos per tria. Primo, quia vidit animas interfectorum pro Christo sub protectione Christi. Secundo, per hoc quod dicit singulos eorum singulis stolis remunerari, ibi, V. 11: « Et datae sunt illis. » Tertio, per hoc quod audivit promissionem desiderii eorum adimplendi, ibidem, « Et dictum est illis. »
Dicit ergo: « Et cum aperuisset sigillum quintum. » Nota: Illud sigillum est consolatio occulta animarum jam in septima aetate quiescentium, quae prius occulta erat Ecclesiae, sed fuit declarata Joanni, et per ipsum revelata Ecclesiae: ergo aperire sigillum quintum est occulta status Ecclesiae quantum ad statum animarum septima aetate quiescentium manifestare.
« Vidi subtus altare, » id est, sub protectione et consortio Christi, qui dicitur altare factum de terra, id est, de Virgine. Exod. XX, 24: Altare de terra facietis mihi, super quod debetis offerre omnia, id est, super fidem ejus.
“And power was given to him,” that is, to death or to the devil permissively, “over the four parts of the earth.” Note: There are two parts of the earth: one of the devil, the other of Christ. Christ’s part is undivided. Canticle VI, 8: One is my dove. The devil’s part is divided into four: into Gentiles, Jews, heretics, and sinful Christians. And over these four parts, which cling to the earth, power is given to the devil. Job IX, 24: The earth is given into the hands of the impious. Or, “over the four parts of the earth,” that is, over those who place four things in earthly things, namely fear, love, joy, and sorrow. Hence Bernard says: “They fear what they ought not, love what is not fitting, rejoice vainly, and grieve more vainly.”
And he adds what that power is: “to kill with a sword,” namely of corrupt suggestion, or even a material one; “with famine,” that is, by subtraction of the word of God; “and with death,” namely spiritual death, or earthly cupidity; “and with beasts of the earth,” that is, with cruel princes and Prelates through whom the devil kills many; for such people are signified by beasts. Titus I, 12: The Cretans are always liars, evil beasts.
9. “And when he had opened the fifth seal, I saw beneath the altar the souls of those slain because of the word of God and because of the testimony which they had; 10. And they cried with a great voice, saying: How long, O Lord, holy and true, do you not judge, and do you not vindicate our blood from those who dwell on the earth? 11. And single white robes were given to them; and it was said to them that they should rest yet a little time, until their fellow-servants and their brothers should be completed, who are to be killed as they also were.”
Above he set forth great tribulations; and lest the good who are to be killed in afflictions of this sort be terrified, he consoles them, manifesting the grace of those who conquer in the threefold war. And he consoles the good through three things. First, because he saw the souls of those slain for Christ under the protection of Christ. Second, through the fact that he says that each of them is rewarded with individual robes, there, V. 11: “And they were given.” Third, through the fact that he heard the promise that their desire would be fulfilled, in the same place, “And it was said to them.”
Therefore he says: “And when he had opened the fifth seal.” Note: That seal is the hidden consolation of souls already resting in the seventh age, which was previously hidden from the Church, but was declared to John and revealed through him to the Church. Therefore to open the fifth seal is to manifest the hidden things of the state of the Church with respect to the state of souls resting in the seventh age.
“I saw beneath the altar,” that is, under the protection and fellowship of Christ, who is called an altar made of earth, that is, of the Virgin. Exodus XX, 24: You shall make an altar of earth for me, upon which you must offer all things, that is, upon faith in him.
« Animas interfectorum. » Glossa: Capiti suo humiliantes se. « Animas » dico, « interfectorum, » id est, martyrum, « propter verbum Dei, » id est, Filium Dei, « quod habebant in corde » per fidem, « et propter testimonium quod habebant, » scilicet in ore per confessionem. Ad Roman. X, 10: Corde creditur ad justitiam. Vel, « Propter testimonium, » id est, Christianitatis titulum, « quod habebant. » In corde testabantur vita, et opere, id est, aliis testabantur.
« Et clamabant voce magna, »
Id est, magno desiderio, « dicentes, » id est, desiderantes. Psal. XXXIII, 18: Clamaverunt justi, et Dominus exaudivit eos. « Usquequo, » id est, usque ad quod tempus exspectas, « Domine, » qui potes omnia, « sanctus » in te, et sanctitatem aliis dans, « et verus, » implens promissa. Et in his tribus promissis Trinitas distinguitur personarum. Domine refertur ad Patrem, sanctus ad Spiritum sanctum, verus ad Filium: et hoc fit per appropriationem.
« Usquequo non vindicas sanguinem nostrum, » id est, effusionem sanguinis nostri, inferendo poenam persequentibus? Sed quomodo Sancti petunt vindictam? Videntur enim facere contra illud Levitici, XIX, 18: Non quaeras ultionem. Responsio. Duobus modis potest peti vindicta: ex charitate, ut praedestinati convertantur a malo ad bonum, et praesciti peccare desistant, ut per hoc minorem poenam in inferno habeant, quod est pietatis et misericordiae. Vel, ex crudelitate; primo modo petunt, et supple: « Usquequo non vindicas sanguinem nostrum de iis qui habitant in terra, » id est, qui amore terrenis inhaerent? Et nota: Repetitio vindictae est signum expressionis desiderii.
« Et datae sunt illis singulae stolae albae, »
Id est, beatitudo animae: sed postea accipient aliam post corporum resurrectionem. Isa. LXI, 7: In terra sua duplicia possidebunt.
« Et dictum est illis, » scilicet per inspirationem, « ut requiescerent, » id est, patienter exspectarent, « tempus adhuc modicum, » quia brevis est cursus poenitentis vitae respectu aeternitatis. Psal. LXXXIX, 5: Mille anni ante oculos tuos tamquam dies hesterna quae praeteriit. « Donec compleantur conservi eorum, » id est, illorum qui Deo serviunt sicut ipsi, « et fratres eorum, » id est, qui ad eamdem haereditatem sunt vocati, « qui interficiendi sunt, » scilicet, aperto martyrio, vel occulto, « sicut et illi, » id est, eadem causa, quia propter verbum Dei.
“The souls of those slain.” The Gloss says: humbling themselves to their head. “Souls,” I say, “of those slain,” that is, of martyrs, “because of the word of God,” that is, the Son of God, “which they had in the heart” through faith, “and because of the testimony which they had,” namely in the mouth through confession. Romans X, 10: With the heart one believes unto justice. Or, “because of the testimony,” that is, the title of Christianity, “which they had.” They bore witness in the heart by life and work, that is, they bore witness to others.
“And they cried with a great voice,”
That is, with great desire, “saying,” that is, desiring. Psalm XXXIII, 18: The just cried out, and the Lord heard them. “How long,” that is, until what time do you wait, “O Lord,” who can do all things, “holy” in yourself and giving holiness to others, “and true,” fulfilling promises. And in these three promised things the Trinity of persons is distinguished. Lord is referred to the Father, holy to the Holy Spirit, true to the Son; and this happens by appropriation.
“How long do you not vindicate our blood,” that is, the pouring out of our blood, by bringing punishment upon those persecuting? But how do the Saints ask for vengeance? For they seem to act against that saying of Leviticus XIX, 18: Do not seek vengeance. Response. Vengeance can be sought in two ways: from charity, so that the predestined may be turned from evil to good and the foreknown may cease sinning, so that through this they may have a lesser punishment in hell, which belongs to piety and mercy; or from cruelty. They seek it in the first way, and supply: “How long do you not vindicate our blood from those who dwell on earth,” that is, who cling to earthly things by love? And note: The repetition of vengeance is a sign of the expression of desire.
“And single white robes were given to them,”
That is, blessedness of soul; but afterward they will receive another after the resurrection of bodies. Isaiah LXI, 7: In their land they shall possess double things.
“And it was said to them,” namely through inspiration, “that they should rest,” that is, patiently wait, “yet a little time,” because the course of a penitent life is brief in relation to eternity. Psalm LXXXIX, 5: A thousand years before your eyes are like yesterday which has passed. “Until their fellow-servants are completed,” that is, those who serve God as they do, “and their brothers,” that is, those who are called to the same inheritance, “who are to be killed,” namely by open martyrdom or hidden martyrdom, “as they also were,” that is, by the same cause, because of the word of God.
Notes
- Matthew VI, 16. (Matth. VI, 16.) ↩
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