Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 609–611
Chapter VIII: the fourth trumpet and the three woes
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Hic est quarta tuba, quae secundum Bedam significat falsorum fratrum in siderum obscuratione defectum.
Et dicuntur duo. Primo, ponit statum hypocritarum. Secundo, ostendit differentiam inter cantum praecedentium et sequentium tubarum, ibi, V. 13: « Et vidi, et audivi. »
In prima parte dicuntur quatuor. Primo, signatur hypocrisis in majoribus Ecclesiae personis, scilicet, Praelatis, cum dicit: « Et tertia pars solis. » Secundo, in mediocribus, scilicet, clericis, ibi, « Et tertia pars lunae. » Tertio, in religiosis, ibi, « Et tertia pars stellarum. » Quarto, in laicis, ibi, « Et diei non luceret pars tertia. »
Dicit ergo: « Et quartus Angelus, » id est, quartus ordo Praedicatorum, « tuba cecinit, » id est, voce praedicationis intonuit: « et percussa est tertia pars solis, » id est, jaculis praedicationis dejecta est falsitas et simulatio hypocritarum Praelatorum. Praelati enim per solem signantur: tum quia sol totum mundum illuminat. Sic Praelati lumina sunt aliorum. Unde, Matth. V, 14: Vos estis lux mundi. Tum quia sol non variatur per incrementa et decrementa, sed idem stat. Sic Praelati debent esse stabiles, ut nec adversitate nec prosperitate moveantur, nec maledictione nec benedictione. Eccli. XXVI, 12: Homo in sapientia manet sicut sol. Tum quia sol non dedignatur servire minori se, scilicet, terrae, quam ornat speciebus diversis. Sic Praelati debent esse ministri omnium ad exemplum illius veri solis, qui venit ministrare, et non ministrari 1. Horum tertia pars percussa est: quia quidam ardent, et lucent: ardent vita, et lucent doctrina. Quidam ardent vita, sed non lucent scientia. Tertii sunt qui nec ardent, nec lucent: et pro istis dicitur, quod tertia pars percussa est. Vel, tertii qui lucent scientia, sed non ardent charitate: et ideo percussa est pars solis. Psal. LXXI, 20: Qui obscurati sunt terrae, etc. Item, sol excedit in tribus corpora superiora: in quantitate, et claritate, et calore. In primo notatur potestas Praelatorum, in secundo fidei claritas, in tertio charitas. Haec fere in omnibus percussa est: quia etsi potestatem et fidem retineant, tamen perdunt charitatis fervorem. Haec ergo pars percussa est, quae lucet exterius simulata sanctitate, sed non ardet interius habita charitate.
« Et tertia pars lunae. »
Nota: Per lunam intelliguntur illi qui sunt in medio statu, scilicet, sacerdotes, et clerici, qui sicut luna recipit a sole, sic recipiunt lumen a Praelatis. Horum tres sunt partes. Quidam habent curam temporalium, et hi sunt prima pars. Alii administrationem sacramentorum, et ii sunt secunda pars. Tertia pars est illorum qui neutrum faciunt, et haec tertia pars percussa est gladio praedicationis, et revelata est eorum hypocrisis. « Et tertia pars lunae » id est, clericorum, supple, percussa est.
This is the fourth trumpet, which according to Bede signifies the failure of false brethren in the darkening of the stars.
And two things are said. First, he sets down the state of hypocrites. Second, he shows the difference between the sounding of the preceding trumpets and of the following trumpets, there, V. 13: “And I saw and heard.”
In the first part four things are said. First, hypocrisy is signified in the greater persons of the Church, namely in Prelates, when he says, “And the third part of the sun.” Second, in the middle-ranking persons, namely clerics, there, “And the third part of the moon.” Third, in religious, there, “And the third part of the stars.” Fourth, in laypeople, there, “And the third part of the day did not shine.”
Therefore he says: “And the fourth Angel,” that is, the fourth order of Preachers, “sounded the trumpet,” that is, thundered with the voice of preaching; “and the third part of the sun was struck,” that is, by the darts of preaching the falsity and pretense of hypocritical Prelates was cast down. For Prelates are signified by the sun: both because the sun illuminates the whole world. So Prelates are the lights of others. Hence, Matthew V, 14: You are the light of the world. Also because the sun is not varied by increases and decreases, but stands the same. So Prelates ought to be stable, so that they are moved neither by adversity nor prosperity, neither by cursing nor blessing. Ecclesiasticus XXVI, 12: A man remains in wisdom like the sun. Also because the sun does not disdain to serve what is lesser than itself, namely the earth, which it adorns with diverse forms. So Prelates ought to be ministers of all after the example of that true sun, who came to minister, and not to be ministered to 1. The third part of these was struck: because some burn and shine: they burn by life and shine by teaching. Some burn by life but do not shine by knowledge. The third are those who neither burn nor shine; and on account of these it is said that the third part was struck. Or, the third are those who shine by knowledge but do not burn with charity; and therefore the part of the sun was struck. Psalm LXXI, 20: Those who have been darkened are of the earth, etc. Likewise, the sun surpasses the superior bodies in three things: in quantity, brightness, and heat. In the first is noted the power of Prelates, in the second the brightness of faith, in the third charity. This has been struck in almost all, because although they retain power and faith, nevertheless they lose the fervor of charity. Therefore this part was struck, which shines outwardly with simulated holiness, but does not burn inwardly with possessed charity.
“And the third part of the moon.”
Note: By the moon are understood those who are in the middle state, namely priests and clerics, who, as the moon receives from the sun, so receive light from Prelates. There are three parts of these. Some have care of temporal things, and these are the first part. Others have the administration of the sacraments, and these are the second part. The third part is of those who do neither, and this third part was struck by the sword of preaching, and their hypocrisy was revealed. “And the third part of the moon,” that is, of the clerics, supply, was struck.
« Et tertia pars stellarum. »
Glossa: Simpliciores. Tales sunt religiosi. Nota: Stellae sunt ornatus caeli: et ipsi sunt ornatus Ecclesiae. Item, stellae parvae apparent: et ipsi in Ecclesia parvum statum habent. Item, stellae suis motibus suum laudant Creatorem: et tales suis operibus ipsum laudant. Item, stellae fixae sunt in caelo: et tales in claustro. Judicum V, 20: Stellae manentes in ordine et cursu suo. Item, noctem illuminant: et illi Ecclesiam. Ad Philip. II, 15: Inter quos lucetis, etc. Horum tria sunt vota: obedientia, continentia, paupertas, quae fere ubique percussa est, quoniam omnes quaerunt quae sua sunt. Horum sunt tres partes. Quidam perfecti, quidam imperfecti, quidam vero reprobi, et haec tertia pars percussa est gladio praedicationis.
Et subdit quomodo:
« Ita ut obscuraretur tertia pars illorum. »
Glossa: « Ut amittant cognitionem, et bonam operationem. »
Hic quaeritur, Quare dicit: « Ita ut obscuraretur tertia pars illorum, » et non dicit, percussa est tertia pars et obscurata?
Responsio Haymonis: Quia illi prius per Praedicatores vulnerabantur occulte: sed postea obscurabantur, quando anathematizabantur aperte.
« Et diei non luceret tertia pars. »
Haec est quarta particula, in qua dicit quod illuminati a majoribus patientur defectum, et obscurati sunt. Horum autem quidam sunt contemplativi, qui signantur per diem. Alii activi, qui signantur per noctem: et inter eos sunt quidam perfecti, quidam imperfecti, quidam neutrum, et haec est tertia pars quae obscurata est. Unde sensus est: « Et diei non luceret tertia pars, » id est, illorum qui illuminati sunt a majoribus, sicut sunt contemplativi. Horum duae partes sunt: perfecti et imperfecti, tertia pars neutra, et ista pars percussa est.
« Et noctis similiter, » id est, activorum, qui illuminati sunt a majoribus, sicut dictum est. Vel, per diem et noctem intelliguntur laici, qui debent illuminari a sole, sicut dies, id est, a Praelatis: et a stellis, id est, a clericis, sicut nox. Horum sunt tres partes: principes, negotiatores, agrorum cultores. Haec pars tertia opprimitur quasi ab omnibus.
13. « Et vidi, et audivi vocem unius aquilae volantis per medium caeli, dicentis voce magna: Vae, vae, vae habitantibus in terra de caeteris vocibus trium Angelorum, qui erant tuba canituri! »
Nota, quod graviores sunt status Ecclesiae sequentes praecedentibus: ideo hic ostendit differentiam inter praecedentes cantus tubarum, et sequentes.
Et dicuntur duo hic. Primo, introducitur Ecclesia clamans sub specie aquilae triplex vae. Secundo, determinat unde accipiatur hoc triplex vae, ibi, « De caeteris vocibus. »
Dicit ergo: « Et vidi, » id est, intellexi, « et audivi, » auditu interiori. Haymo: « In spirituali visione hoc est videre, quod audire, et e converso. »
“And the third part of the stars.”
The Gloss says: The simpler ones. Such are religious. Note: The stars are the adornment of heaven; and they themselves are the adornment of the Church. Likewise, the stars appear small, and they themselves have a small state in the Church. Likewise, by their motions the stars praise their Creator, and such persons praise him by their works. Likewise, the stars are fixed in heaven, and such persons are fixed in the cloister. Judges V, 20: The stars remaining in their order and course. Likewise, they illuminate the night, and those persons illuminate the Church. Philippians II, 15: Among whom you shine, etc. They have three vows: obedience, continence, poverty, which has been struck almost everywhere, since all seek the things that are their own. Of these there are three parts. Some are perfect, some imperfect, but some reprobate; and this third part was struck by the sword of preaching.
And he adds how:
“So that the third part of them was darkened.”
The Gloss says: “So that they may lose knowledge and good operation.”
Here it is asked: Why does he say, “So that the third part of them was darkened,” and does not say, the third part was struck and darkened?
The response of Haymo: Because they were first wounded secretly by the Preachers; but afterward they were darkened when they were openly anathematized.
“And the third part of the day did not shine.”
This is the fourth little part, in which he says that those illuminated by the greater ones will suffer defect and have been darkened. Now some of these are contemplatives, who are signified by the day. Others are active, who are signified by the night; and among them some are perfect, some imperfect, some neither, and this is the third part that has been darkened. Hence the sense is: “And the third part of the day did not shine,” that is, of those who have been illuminated by the greater ones, such as contemplatives are. There are two parts of these: the perfect and the imperfect; the third part is neither, and that part has been struck.
“And similarly of the night,” that is, of active persons who have been illuminated by the greater ones, as has been said. Or, by day and night laypeople are understood, who ought to be illuminated by the sun, as day is, that is, by Prelates; and by stars, that is, by clerics, as night is. Of these there are three parts: princes, merchants, tillers of fields. This third part is oppressed as it were by all.
13. “And I saw and heard the voice of one eagle flying through the midst of heaven, saying with a great voice: Woe, woe, woe to those dwelling on the earth from the remaining voices of the three Angels who were about to sound the trumpet!”
Note that the following states of the Church are more grievous than the preceding ones; therefore here he shows the difference between the preceding soundings of the trumpets and the following ones.
And two things are said here. First, the Church crying under the form of an eagle is introduced, saying the triple woe. Second, he determines whence this triple woe is received, there, “From the remaining voices.”
Therefore he says: “And I saw,” that is, I understood; “and I heard,” with interior hearing. Haymo says: “In spiritual vision, to see is the same as to hear, and conversely.”
« Vocem unius aquilae. » Nota: Praedicatores signantur per aquilam: quia sicut aquila se renovat post vetustatem, sic Praedicator debet deponere veterem peccati conversationem. Ad Ephes. IV, 22: Deponere vos secundum pristinam conversationem veterem hominem. Item, sicut aquila habet volatum sublimiorem, sic Praedicator volare debet per contemplationem. Job XXXIX, 27: Numquid ad praeceptum tuum elevabitur aquila, etc.? Item, sicut aquila habet visum acutiorem, sic Praedicator intelligentiam profundiorem. Unde sequitur, ibidem, V. 29: Et de longe oculi ejus prospiciunt. Dicuntur autem unus aquila, licet multi sint, propter concordiae unitatem: quia concorditer unum sentiunt, unum quaerunt, unum praedicant. Unde, Psal. XXVI, 4: Unam petii a Domino.
« Volantis per medium caeli, » id est, per secreta caelestia, vel mysteria Ecclesiae capientis, et aliis praedicantis: « dicentis, » id est, praedicantis, « magna voce, » quia in toto mundo. Vel, quia propter magna. Vel, quia affectu magno.
« Vae, vae, vae, etc. »
Vae pro culpa originalis peccati, vae pro culpa actualis transgressionis, vae pro culpa omissionis. Vel, triplex vae dicitur propter triplex peccatum, scilicet, cogitationis, locutionis, et operationis. Vel, sicut dicit Haymo, vae significat aeternam damnationem quae continet tria: poenarum diversitatem, acerbitatem, aeternitatem. Vel, vae triplex propter peccatum in Deum, in se, et in proximum. Vel, vae propter moriendi necessitatem, serviendi vilitatem, sciendi parvitatem. Et hoc contra illa tria quae promisit diabolus primo homini, dicens: Nequaquam morte moriemini: ecce vitae perpetuitas. Sed eritis sicut dii: ecce libertas. Scientes bonum et malum 2: ecce scientiae universitas.
« Habitantibus in terra, » id est, terrenis delectationibus et desideriis deditis, supple, aquilae accipientis haec tria vae, « de caeteris vocibus Angelorum qui erant tuba canituri. » Vel, sic illud triplex vae oritur, supple, de caeteris vocibus, etc.
Hic quaeritur quomodo dicit, quod de tribus Angelis accipit triplex vae, et maxime de tertio, cum septimus annuntiat regnum Christi, et gloriam electorum?
Responsio. Potest esse, quod gloria electorum quam ille nuntiat, erit augens poenam reproborum, dum videbunt quantam gloriam amiserunt. Vel forte excipitur ex eo quod dicitur in fine cap. XI, V. 18: « Et advenit ira tua, et tempus mortuorum, etc. »
Ad litteram hoc triplex vae dicitur propter triplicem statum Ecclesiae, qui in tribus Angelis describitur.
Nota, quod quidam dicunt, quod hic est punctum post verba: « Habitantibus in terra: » et dicunt quod istud: « De caeteris vocibus, etc., » non respicit praecedentia, sed est titulus sequentis capituli. Sed melius exponitur, sicut dictum est, et sic exponit Haymo.
“The voice of one eagle.” Note: Preachers are signified by the eagle, because, as the eagle renews itself after old age, so the Preacher ought to put off the old conduct of sin. Ephesians IV, 22: Put off, according to your former conduct, the old man. Likewise, as the eagle has a more sublime flight, so the Preacher ought to fly through contemplation. Job XXXIX, 27: Will the eagle be lifted up at your command, etc.? Likewise, as the eagle has sharper sight, so the Preacher has deeper understanding. Hence it follows in the same place, V. 29: And from afar his eyes look out. But they are called one eagle, although they are many, because of the unity of concord, because concordantly they think one thing, seek one thing, preach one thing. Hence Psalm XXVI, 4: One thing I have asked of the Lord.
“Flying through the midst of heaven,” that is, of one taking in the secrets of heaven, or the mysteries of the Church, and preaching them to others; “saying,” that is, preaching, “with a great voice,” because in the whole world. Or, because about great things. Or, because with great affection.
“Woe, woe, woe, etc.”
Woe for the fault of original sin, woe for the fault of actual transgression, woe for the fault of omission. Or, a triple woe is said because of threefold sin, namely of thought, speech, and deed. Or, as Haymo says, woe signifies eternal damnation, which contains three things: diversity, bitterness, and eternity of punishments. Or, the woe is triple because of sin against God, against oneself, and against neighbor. Or, woe because of the necessity of dying, the vileness of serving, and the smallness of knowing. And this is against those three things that the devil promised to the first human being, saying: By no means will you die the death: behold the perpetuity of life. But you will be as gods: behold liberty. Knowing good and evil 2: behold the universality of knowledge.
“To those dwelling on the earth,” that is, given over to earthly delights and desires, supply, of the eagle receiving these three woes, “from the remaining voices of the Angels who were about to sound the trumpet.” Or, that triple woe arises thus, supply, from the remaining voices, etc.
Here it is asked how he says that he receives the triple woe from three Angels, and especially from the third, since the seventh announces the kingdom of Christ and the glory of the elect.
Response. It can be that the glory of the elect that he announces will increase the punishment of the reprobate, when they will see how great a glory they have lost. Or perhaps it is excepted from what is said at the end of chapter XI, V. 18: “And your wrath came, and the time of the dead, etc.”
Literally this triple woe is said because of the threefold state of the Church, which is described in the three Angels.
Note that some say that here there is a punctuation point after the words “to those dwelling on the earth,” and they say that this phrase, “From the remaining voices, etc.,” does not look back to what precedes, but is the title of the following chapter. But it is better expounded as has been said, and Haymo expounds it so.
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