Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 627–629
Chapter X: lemma and the strong Angel
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CAPUT X.
Clamante alio forti Angelo loquuntur septem tonitrua: porro Angelus jurat non amplius fore tempus, sed consummandum ad vocem septimi Angeli mysterium; datque librum Joanni devorandum.
1. Et vidi alium Angelum fortem descendentem de caelo, amictum nube, et iris in capite ejus: et facies ejus erat ut sol, et pedes ejus tamquam columnae ignis:
2. Et habebat in manu sua libellum apertum: et posuit pedem suum dextrum super mare, sinistrum autem super terram:
3. Et clamavit voce magna, quemadmodum cum leo rugit: et cum clamasset, locuta sunt septem tonitrua voces suas.
4. Et cum locuta fuissent septem tonitrua voces suas, ego scripturus eram: et audivi vocem de caelo, dicentem mihi: Signa quae locuta sunt septem tonitrua, et noli ea scribere.
5. Et Angelus quem vidi stantem super mare et super terram, levavit manum suam ad caelum 1,
6. Et juravit per viventem in saecula saeculorum, qui creavit caelum et ea quae in ea sunt, et terram et ea quae in eo sunt, et mare et ea quae in eo sunt: quia tempus non erit amplius:
7. Sed in diebus vocis septimi Angeli, cum coeperit tuba canere, consummabitur mysterium Dei, sicut evangelizavit per servos suos prophetas.
8. Et audivi vocem de caelo iterum loquentem mecum, et dicentem: Vade, et accipe librum apertum de manu Angeli stantis super mare et super terram.
9. Et abii ad Angelum, dicens ei ut daret mihi librum: et dixit mihi: Accipe librum, et devora illum: et faciet amaricari ventrem tuum, sed in ore tuo erit dulce tamquam mel.
10. Et accepi librum de manu Angeli, et devoravi illum: et erat in ore meo tamquam mel dulce, et cum devorassem eum, amaricatus est venter meus.
11. Et dixit mihi: Oportet te iterum prophetare gentibus, et populis, et linguis, et regibus multis 2.
IN CAPUT X APOCALYPSIS ENARRATIO.
1. « Et vidi alium Angelum fortem descendentem de caelo. »
Secundum Bedam ita continuatur ista pars ad partem praecedentem. Descripta Antichristi saevitia, ad ostendendum ejusdem ruinam, exordium nativitatis Christi et gloriam Ecclesiae recapitulat. Hic ergo determinatur de descensu Angeli fortis, et significatione tonitruorum.
Et dividitur haec pars in tres. In prima dicit quomodo facta est manifestatio veritatis per Angelum attendentem consolationem bonorum. In secunda, jubetur signari veritas ne veniat ad cognitionem reproborum, ibi, V. 4: « Et audivi vocem de caelo, dicentem mihi, etc. » In tertia, introducitur Angelus annuntians esse in proximo mundi finem, ibi, V. 5: « Et Angelus quem vidi. »
In prima dicuntur tria. Primo, ponitur Angeli fortis descensio. Secundo, Angeli descriptio, ibi, « Amictum nube. » Tertio, quod per ipsum facta est veritatis manifestatio, ibi, V. 2: « Et habebat in manu. »
CHAPTER X.
When another strong Angel cries out, the seven thunders speak; moreover the Angel swears that there will no longer be time, but that at the voice of the seventh Angel the mystery will be consummated; and he gives John the book to be devoured.
1. And I saw another strong Angel descending from heaven, clothed with a cloud, and a rainbow on his head; and his face was as the sun, and his feet like columns of fire.
2. And he had in his hand an open little book; and he set his right foot upon the sea, but the left upon the earth.
3. And he cried with a great voice, as when a lion roars; and when he had cried out, seven thunders spoke their voices.
4. And when the seven thunders had spoken their voices, I was about to write; and I heard a voice from heaven saying to me: Seal the things that the seven thunders have spoken, and do not write them.
5. And the Angel whom I saw standing upon the sea and upon the earth lifted his hand to heaven 1,
6. And he swore by the one living unto ages of ages, who created heaven and the things that are in it, and the earth and the things that are in it, and the sea and the things that are in it: that time will be no longer.
7. But in the days of the voice of the seventh Angel, when he begins to sound the trumpet, the mystery of God will be consummated, as he evangelized through his servants the prophets.
8. And I heard a voice from heaven again speaking with me and saying: Go, and take the open book from the hand of the Angel standing upon the sea and upon the earth.
9. And I went to the Angel, saying to him that he should give me the book; and he said to me: Take the book and devour it, and it will make your belly bitter, but in your mouth it will be sweet like honey.
10. And I took the book from the hand of the Angel and devoured it; and it was in my mouth like sweet honey, and when I had devoured it, my belly was made bitter.
11. And he said to me: You must prophesy again to many nations and peoples and tongues and kings 2.
ON CHAPTER X OF THE APOCALYPSE, EXPOSITION.
1. “And I saw another strong Angel descending from heaven.”
According to Bede this part is continued to the preceding part thus. Once the savagery of Antichrist has been described, in order to show his ruin, he recapitulates the beginning of the nativity of Christ and the glory of the Church. Here, therefore, there is determination concerning the descent of the strong Angel and the signification of the thunders.
And this part is divided into three. In the first he says how the manifestation of truth was made through the Angel attending to the consolation of the good. In the second, truth is commanded to be sealed lest it come to the knowledge of the reprobate, there, V. 4: “And I heard a voice from heaven saying to me, etc.” In the third, the Angel is introduced announcing that the end of the world is near, there, V. 5: “And the Angel whom I saw.”
In the first, three things are said. First, the descent of the strong Angel is set down. Second, the description of the Angel, there, “clothed with a cloud.” Third, that through him the manifestation of truth was made, there, V. 2: “And he had in his hand.”
Dicit ergo:
« Et vidi. » Nota quod conjunctio copulativa et notat, quod haec visio non est alia a praecedenti, sed illi quasi pars parti copulatur.
« Angelum, » id est, Dei Filium, qui dicitur quasi Dei Patris voluntatis nuntius, qui nova nuntiavit, nova promisit, nova suis fidelibus contulit. In hoc notatur missio ipsius, de qua, Isa. IX, 6: Et vocabitur nomen ejus ... magni consilii Angelus, secundum aliam litteram.
« Alium, » a praedictis quatuor qui soluti erant, id est, contrarius illis omnino in effectu. Illi enim venerunt ad perdendum, iste ad salvandum. « Alium, » et in natura: quia iste Creator, illi creatura.
« Fortem, » quia Dei virtus. Haymo: « Fortis dicitur, quia ad debellandas aereas potestates venit. »
« Descendentem, » humilitate incarnationis, vel a cognitione Angelorum ad cognitionem hominum, « de caelo, » id est, de Patre. Psal. XVIII, 7: A summo caelo egressio ejus.
Sed quid fuit principium motivum hujus descensus? Responsio Bernardi: « Verbum, ut ad nos descenderet, propria benignitas inclinavit, natura traxit, veritas qua se venturum promiserat compulit, puritas uteri virginalis suscepit, salva virginitatis integritate, potentia eduxit, obedientia in omnibus reduxit, patientia armavit, charitas verbis et miraculis manifestavit. »
Nota: In hoc quod dicit: « Angelum, » notatur, quod missus: in hoc quod dicit: « Fortem, » notatur ad quid missus: in hoc quod dicit: « Descendentem, » notatur mittendi modus.
« Amictum nube, et iris in capite ejus: et facies ejus erat ut sol, et pedes ejus tamquam columna ignis. »
Hic ponitur descendentis descriptio.
Et dicuntur hic quatuor quae facta sunt in illo descensu. Primum est humanae naturae assumptio. Secundum est generis humani reconciliatio, ibi, « Et iris in capite. » Tertium est naturae assumptae glorificatio, ibi, « Et facies ejus. » Quartum, per gratiam sancti Spiritus confirmatio, ibi, « Et pedes ejus. »
Dicit ergo: « Amictum nube, » id est, indutum humana carne: per nubem enim intelligitur humana natura in Christo. Isa. XIX, 1: Ecce Dominus ascendet super nubem levem, et ingredietur Aegyptum, id est, mundum. Nubem levem ascendit, quando carnem sine gravedine peccati assumpsit. Nube ergo amictus Angelus apparuit, quando carne indutus inter homines Filius Dei apparuit. De hac duplicem pluviam pluit: sanguinis ad redemptionem, et aquae in ablutionem. Joannis XIX, 34: Exivit sanguis.
Sed si ascendit in incarnatione, quomodo hic dicitur descendere?
Therefore he says:
“And I saw.” Note that the copulative conjunction “and” notes that this vision is not another from the preceding, but is joined to it as part to part.
“An Angel,” that is, the Son of God, who is so called as the messenger of the will of God the Father, who announced new things, promised new things, and conferred new things upon his faithful. In this his mission is noted, concerning which, Isaiah IX, 6 says: And his name will be called ... Angel of great counsel, according to another reading.
“Another,” from the aforesaid four who had been loosed, that is, wholly contrary to them in effect. For they came to destroy, this one to save. “Another,” also in nature, because this one is Creator, those are creatures.
“Strong,” because he is the power of God. Haymo says: “He is called strong because he comes to battle the aerial powers.”
“Descending,” by the humility of the incarnation, or from the knowledge of the Angels to the knowledge of human beings, “from heaven,” that is, from the Father. Psalm XVIII, 7: His going forth is from the highest heaven.
But what was the moving principle of this descent? Response of Bernard: “His own benignity inclined the Word to descend to us; nature drew him; the truth by which he had promised that he would come compelled him; the purity of the virginal womb received him while the integrity of virginity was preserved; power brought him forth; obedience led him back in all things; patience armed him; charity manifested him by words and miracles.”
Note: In the fact that he says “Angel,” it is noted that he was sent; in the fact that he says “strong,” it is noted for what he was sent; in the fact that he says “descending,” the mode of sending is noted.
“Clothed with a cloud, and a rainbow on his head; and his face was as the sun, and his feet like a column of fire.”
Here the description of the one descending is set down.
And four things are said here that were done in that descent. The first is the assumption of human nature. The second is the reconciliation of the human race, there, “And a rainbow on his head.” The third is the glorification of the assumed nature, there, “And his face.” The fourth is confirmation through the grace of the Holy Spirit, there, “And his feet.”
Therefore he says: “Clothed with a cloud,” that is, clothed with human flesh; for by the cloud human nature in Christ is understood. Isaiah XIX, 1: Behold, the Lord will ascend upon a light cloud and will enter Egypt, that is, the world. He ascended the light cloud when he assumed flesh without the weight of sin. Therefore the Angel appeared clothed with a cloud when the Son of God appeared among human beings clothed in flesh. From this he rained a twofold rain: of blood for redemption and of water for washing. John XIX, 34: Blood came out.
But if he ascended in the incarnation, how is he here said to descend?
Responsio. Ascendit, quia humana natura fuit omnino subjecta divinitati, et caro spiritui. Descendit autem, cum se dignatione misericordiae suae inclinavit.
« Et iris in capite ejus. » Nota: Caput Christi est divinitas. I ad Corinth. XI, 3: Caput Christi Deus. Iris Graece, dicitur arcus Latine, qui diversis coloribus apparet in nube, et est signum reconciliationis inter Deum et homines 3. Et generatur iste arcus, cum radiis solis fuerit nubes aquosa illustrata. Sol enim est Dei Filius: natura humana est nubes aquosa: illustrata, quia gratiis plena. Hanc nubes illustravit, cum naturam humanam assumpsit. Et sic factus est arcus, id est, reconciliationis hominis. Unde per iridem notatur facta reconciliatio: quae dicitur esse in capite, quia potentia reconciliandi fuit in deitate, quae est caput Christi.
Est ergo sensus: « Et iris erat, » id est, virtus et potentia reconciliandi, « in capite ejus, » id est, in deitate, quae est caput Christi. Vel sic: « Iris erat, » id est, clementia et pietas, « in capite ejus, » id est, in intentione ejus.
« Et facies ejus erat ut sol. » Nota: Per faciem Angeli, Filii Dei incarnatio intelligitur. Nam sicut homo per faciem cognoscitur, sic ille per humanitatem assumptam. Item, « ut sol » dicitur: quia sicut iste sol visibilis ortum habet et occasum, et rursum ortum post occasum: sic Filius Dei ortum habuit in Nativitate, occasum in pretiosissima morte. Item, ortum in Resurrectione. Eccle. I, 5: Oritur sol, id est, Christus in nativitate, et occidit, scilicet in morte, et ad locum suum revertitur, scilicet in Resurrectione, quando ex Passione mortis rediit ad gloriam Resurrectionis. Et ideo dicitur: « Et facies ejus, » id est, assumpta humanitas, « ut sol erat, » id est, illuminans mentes hominum et inflammans.
« Et pedes ejus tamquam columna ignis. » Nota: Per pedes Angeli Praedicatores intelliguntur. Act. IX, 15: Vas electionis est mihi iste, ut portet nomen meum, etc. Et sicut per pedes corpus portatur, sic per Praedicatores Christus. Item, dicuntur Praedicatores columnae, quia aedificium Ecclesiae portant. Ad Galat. II, 9: Jacobus, et Cephas, et Joannes, qui videbantur columnae esse, dextras dederunt mihi. Psal. LXXIV, 4: Ego confirmavi columnas ejus: quod fuit, quando Spiritum sanctum misit in specie columbae, et in gratia Dei sunt confirmati 4.
Est ergo sensus: « Et pedes ejus, » id est, Praedicatores, « tamquam columnae ignis, » quia Spiritu sancto accensi alios inflammant ad amorem, et lucent per exemplum et doctrinam. Joan. V, 35: Joannes erat lucerna ardens et lucens.
Response. He ascended because human nature was wholly subject to divinity and the flesh to the spirit. But he descended when he inclined himself by the graciousness of his mercy.
“And a rainbow on his head.” Note: The head of Christ is divinity. 1 Corinthians XI, 3: The head of Christ is God. Iris in Greek is called rainbow in Latin; it appears in a cloud with diverse colors and is a sign of reconciliation between God and human beings 3. And that bow is generated when a watery cloud has been illuminated by the rays of the sun. For the Son of God is the sun; human nature is the watery cloud: illuminated, because full of graces. He illuminated this cloud when he assumed human nature. And thus the bow was made, that is, the bow of the reconciliation of the human being. Hence by the rainbow the reconciliation that has been made is noted; it is said to be on the head because the power of reconciling was in the deity, which is the head of Christ.
Therefore the sense is: “And the rainbow was,” that is, the virtue and power of reconciling, “on his head,” that is, in the deity, which is the head of Christ. Or thus: “The rainbow was,” that is, clemency and piety, “on his head,” that is, in his intention.
“And his face was as the sun.” Note: By the face of the Angel is understood the incarnation of the Son of God. For as a human being is known by the face, so he is known by the assumed humanity. Likewise, he is said to be “as the sun,” because as this visible sun has a rising and a setting, and again a rising after setting, so the Son of God had a rising in the Nativity, a setting in the most precious death, and likewise a rising in the Resurrection. Ecclesiastes I, 5: The sun rises, that is, Christ in the nativity, and sets, namely in death, and returns to its place, namely in the Resurrection, when from the Passion of death he returned to the glory of Resurrection. And therefore it is said: “And his face,” that is, the assumed humanity, “was as the sun,” that is, illuminating and inflaming the minds of human beings.
“And his feet like a column of fire.” Note: By the feet of the Angel Preachers are understood. Acts IX, 15: He is a vessel of election for me, to carry my name, etc. And as the body is carried by the feet, so Christ is carried by the Preachers. Likewise, Preachers are called columns because they carry the building of the Church. Galatians II, 9: James and Cephas and John, who seemed to be columns, gave me their right hands. Psalm LXXIV, 4: I have confirmed its columns; this happened when he sent the Holy Spirit in the form of a dove, and they were confirmed in the grace of God 4.
Therefore the sense is: “And his feet,” that is, the Preachers, were “like columns of fire,” because, kindled by the Holy Spirit, they inflame others to love and shine through example and doctrine. John V, 35: John was a burning and shining lamp.
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