Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 658–660
The Dragon Is Cast Forth
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9. « Et projectus est draco ille magnus, serpens antiquus, qui vocatur diabolus et Satanas, qui seducit universum orbem: et projectus est in terram, et angeli ejus cum illo missi sunt. »
Hic est quinta pars ubi agitur de projectione draconis.
Et primo agitur de ejus ejectione: secundo, de Sanctorum congratulatione pro liberatione Ecclesiae, ibi, V. 10: « Et audivi vocem magnam. »
Continua sic: Praeliabantur Angeli, et auxilio eorum, supple, « projectus est draco ille, » scilicet, diabolus, qui draco dicitur propter immanitatem sceleris, sicut dicit Haymo, sive propter invidiam: « magnus, » propter superbiam, vel propter potentiam: « serpens, » propter astutiam. Genes. III, 1: Serpens erat callidior, etc.
« Antiquus, » propter peccandi consuetudinem, vel propter temporis antiquitatem: quia ab initio mundi nocens. Joan. VIII, 44: Ille homicida erat, etc.
« Qui vocatur diabolus, » id est, deorsum fluens: quia alios facit fluere in peccata: vel quia ipse de peccato in peccatum fluere non cessat. Psal. LXXII, 23: Superbia eorum qui te oderunt ascendit semper.
« Et Satanas, » id est, adversarius. I Petri, V, 8: Adversarius vester diabolus. Vel, « Satanas, » id est, contrarius, quia semper persequitur bonos.
« Qui seducit, » id est, seorsum a via veritatis ducit secundum fictionem suam, « universum orbem, » scilicet partem universi orbis, scilicet malos qui pereunt.
« Et projectus est in terram, » id est, in corda terrenorum: non quia ibi prius non esset, sed ut ibi magis dominaretur exclusus a bonis. Genes. III, 14: Terram comedes omnibus diebus vitae tuae. Vel sic: « Projectus est in terram, » id est, de cordibus electorum in corda reproborum. Vel, « In terram, » id est, in infernum. Job, X, 22: « Terram miseriae et tenebrarum. »
« Et angeli ejus cum illo missi sunt, » scilicet, sicut membra cum capite. II Petri, II, 4: Si Deus Angelis peccantibus non pepercit, sed rudentibus inferni, etc. Vel sic: « Projectus est draco, » per avaritiam: quia animal sitibundum est, et avarus semper sitit: « magnus, » per superbiam: « serpens, » per invidiam: « antiquus, » per gulam: quia hoc est antiquum peccatum primi hominis: « diabolus, » per luxuriam: quia interpretatur defluens: « Satanas, » per iram: « qui seducit universum orbem, » scilicet, per acediam. Et nota, quod hunc toties describit, ut melius sciamus cavere insidias ejus.
10. « Et audivi vocem magnam in caelo, dicentem: Nunc facta est salus, et virtus, et regnum Dei nostri, et potestas Christi ejus, quia projectus est accusator fratrum nostrorum, qui accusabat illos ante conspectum Dei nostri die ac nocte:
11. Et ipsi vicerunt eum propter sanguinem Agni, et propter verbum testimonii sui: et non dilexerunt animas suas usque ad mortem.
9. “And that great dragon was cast forth, the ancient serpent, who is called the devil and Satan, who seduces the whole world; and he was cast onto the earth, and his angels were sent with him.”
This is the fifth part, where the casting forth of the dragon is treated.
And first his ejection is treated; second, the congratulation of the Saints for the liberation of the Church, there, V. 10: “And I heard a great voice.”
Continue thus: The Angels were battling, and by their help, supply, “that dragon was cast forth,” namely the devil, who is called a dragon because of the monstrosity of his crime, as Haymo says, or because of envy; “great,” because of pride, or because of power; “serpent,” because of craftiness. Genesis III, 1: The serpent was more cunning, etc.
“Ancient,” because of the custom of sinning, or because of antiquity of time, because he has been harming from the beginning of the world. John VIII, 44: He was a murderer, etc.
“Who is called devil,” that is, flowing downward, because he makes others flow into sins; or because he himself does not cease to flow from sin into sin. Psalm LXXII, 23: The pride of those who hate you ascends always.
“And Satan,” that is, adversary. I Peter V, 8: Your adversary the devil. Or, “Satan,” that is, contrary, because he always persecutes the good.
“Who seduces,” that is, leads aside from the way of truth according to his own fabrication, “the whole world,” namely the part of the whole world, namely the evil who perish.
“And he was cast onto the earth,” that is, into the hearts of earthly persons, not because he was not there before, but so that, excluded from the good, he might dominate more there. Genesis III, 14: You will eat earth all the days of your life. Or thus: “He was cast onto the earth,” that is, from the hearts of the elect into the hearts of the reprobate. Or, “onto the earth,” that is, into hell. Job X, 22: “The land of misery and darkness.”
“And his angels were sent with him,” namely like members with the head. II Peter II, 4: If God did not spare the sinning Angels, but with ropes of hell, etc. Or thus: “The dragon was cast forth,” through avarice, because he is a thirsty animal and the avaricious person always thirsts; “great,” through pride; “serpent,” through envy; “ancient,” through gluttony, because this is the ancient sin of the first human being; “devil,” through luxury, because it is interpreted as flowing away; “Satan,” through wrath; “who seduces the whole world,” namely through acedia. And note that he describes him so many times so that we may better know how to guard against his snares.
10. “And I heard a great voice in heaven saying: Now salvation has been made, and power, and the kingdom of our God, and the authority of his Christ, because the accuser of our brethren has been cast forth, who accused them before the sight of our God day and night.
11. And they conquered him because of the blood of the Lamb and because of the word of their testimony; and they did not love their souls even unto death.
12. Propterea laetamini, caeli, et qui habitatis in eis. »
Hic subditur gratiarum actio pro victoria habita de diabolo.
Et dicuntur tria. Primo, redditur gratiarum actio a Sanctis. Secundo, ponitur invitatio Angelorum ad congratulandum cum eis, ibi, V. 12: « Propterea laetamini, caeli. » Tertio, agitur de poena malorum Angelorum exclusorum a bonis, ibidem, « Vae terrae et mari. »
In prima parte dicuntur duo. Primo, redditur gratiarum actio Deo a Sanctis exhibita. Secundo, ponitur causa quare ei referatur gratiarum actio, ibi, « Quia projectus est. »
Dicit ergo: « Et audivi vocem magnam in caelo, » id est, in Ecclesia triumphante, « dicentem, » id est, signantem: « Nunc, » id est, principe mortis devicto. Vel, « Nunc, » id est, omni tempore vitae praesentis ab adventu Salvatoris usque ad finem mundi.
« Facta est salus, » quia per Christum sumus salvati. Psal. III, 9: Domini est salus.
« Et virtus, » quia per ipsum sumus roborati. Isa. XL, 29: Qui dat lasso virtutem, etc.
« Et regnum Dei nostri, » id est, Patris nostri, qui nos regit, et proficere facit de virtute in virtutem, ut dicit Glossa.
« Et potestas Christi ejus, » id est, Filii, « quia projectus, etc. »
Vel sic: « Audivi vocem magnam in caelo, dicentem, » ut prius: « Nunc facta est salus, » scilicet, Ecclesiae per gratiam operantem, « et virtus, » per gratiam cooperantem, « et regnum Dei nostri, » per gratiam consummantem. Vel, « Salus, » id est, peccatorum remissio, « et virtus, » id est, bene operandi robur, « et regnum Dei nostri, » per vitiorum calcationem. Et bene dicit: « Facta est, » quia ante adventum Christi salus erat in fieri: post ejus adventum est in facto esse.
« Et potestas Christi ejus, » id est, Filii Dei Patris qui ad se omnia trahit. Joan. XII, 32: Et ego, si exaltatus fuero a terra, omnia traham ad meipsum. Et quia mali non trahuntur, ideo non sunt.
« Quia projectus est, » id est, procul jactus sine spe revertendi, « accusator fratrum nostrorum, » id est, diabolus cujus officium est accusare: « qui accusabat, » id est, accusabiles facere satagebat, suggerendo et inducendo in peccatum, « ante conspectum Dei nostri, » quem nihil latet. Ad Hebr. IV, 13: Omnia nuda et aperta sunt, etc.
« Die ac nocte, » id est, continue. Vel secundum Haymonem, per prospera et adversa. Haymo: « Die ac nocte accusat, quando alios prosperitatibus extolli facit, alios adversitatibus frangi. »
« Et ipsi vicerunt eum propter sanguinem Agni, etc. »
« Et ipsi vicerunt eum, » scilicet fratres, auxilio Angelorum fulti. « Vicerunt, » inquam, resistendo tentationibus suis. Vel, « Vicerunt, » potestate liberi arbitrii. Hieronymus: « Debilis est hostis qui non vincit nisi volentes. »
12. Therefore rejoice, heavens, and you who dwell in them.”
Here thanksgiving is added for the victory had over the devil.
And three things are said. First, thanksgiving is rendered by the Saints. Second, the invitation of the Angels to rejoice together with them is placed, there, V. 12: “Therefore rejoice, heavens.” Third, the punishment of the evil Angels excluded from the good is treated, in the same place, “Woe to the earth and to the sea.”
In the first part two things are said. First, thanksgiving exhibited to God by the Saints is rendered. Second, the cause why thanksgiving is referred to him is placed, there, “Because he has been cast forth.”
Therefore he says: “And I heard a great voice in heaven,” that is, in the triumphant Church, “saying,” that is, signifying: “Now,” that is, when the prince of death has been conquered. Or, “Now,” that is, through the whole time of the present life from the advent of the Savior until the end of the world.
“Salvation has been made,” because through Christ we have been saved. Psalm III, 9: Salvation is the Lord’s.
“And power,” because through him we have been strengthened. Isaiah XL, 29: He who gives power to the weary, etc.
“And the kingdom of our God,” that is, of our Father, who rules us and makes us advance from virtue to virtue, as the Gloss says.
“And the authority of his Christ,” that is, of the Son, “because he has been cast forth, etc.”
Or thus: “I heard a great voice in heaven, saying,” as before: “Now salvation has been made,” namely of the Church through operating grace; “and power,” through cooperating grace; “and the kingdom of our God,” through consummating grace. Or, “salvation,” that is, remission of sins; “and power,” that is, strength for working well; “and the kingdom of our God,” through the trampling down of vices. And he well says, “has been made,” because before Christ’s advent salvation was in being made; after his advent it is in accomplished being.
“And the authority of his Christ,” that is, of the Son of God the Father, who draws all things to himself. John XII, 32: And I, if I am lifted up from the earth, will draw all things to myself. And because the evil are not drawn, therefore they are not.
“Because he has been cast forth,” that is, thrown far away without hope of returning, “the accuser of our brethren,” that is, the devil, whose office is to accuse; “who accused,” that is, strove to make them accusable, by suggesting and inducing into sin, “before the sight of our God,” from whom nothing is hidden. Hebrews IV, 13: All things are naked and open, etc.
“Day and night,” that is, continually. Or according to Haymo, through prosperous and adverse things. Haymo says: “He accuses day and night when he makes some be raised up by prosperities and others be broken by adversities.”
“And they conquered him because of the blood of the Lamb, etc.”
“And they conquered him,” namely the brothers, supported by the help of Angels. “They conquered,” I say, by resisting his temptations. Or, “They conquered,” by the power of free choice. Jerome says: “The enemy is weak, who does not conquer except those willing.”
Sed ne crederetur quod vicissent virtute propria tantum, subdit: « Propter sanguinem Agni, » id est, merito Passionis Jesu Christi, vel per fidem et virtutem Passionis: « et propter verbum testimonii sui, » id est, propter confessionem fidei apertam. Vel, « Propter verbum testimonii sui, » id est, propter praedicationem qua testati sunt Christi resurrectionem. Act. IV, 33: Virtute magna reddebant Apostoli testimonium resurrectionis, etc.
« Et non dilexerunt animas suas usque ad mortem. » Glossa: « Non sic foverunt carnem suam ut animae perirent. » Quasi diceret: Magis elegerunt mori, quam ut animas suas carnaliter diligerent. Act. XX, 24: Non facio animam meam pretiosiorem quam me.
« Propterea laetamini, caeli, etc. »
« Propterea, » scilicet, quia projectus est draco, et facta est salus, « laetamini, caeli, » id est, Angeli majores, « et qui habitatis in eis, » id est, minores: et dicuntur isti habitare in majoribus, quia recipiunt ab eis illuminationes. Vel, « Laetamini, caeli, » id est, omnes Sancti, qui moramini in talium congregatione. Vel, « Laetamini, caeli, » id est Praelati, « et qui habitatis in eis, » id est, subditi, supple, propter diaboli dejectionem, et Ecclesiae promotionem.
« Vae terrae et mari, quia descendit diabolus ad vos, habens iram magnam, sciens quod modicum tempus habet. »
Hic agitur de poena malorum.
Et dicuntur duo. Primo, quod expulsus ab electis, coepit amplius saevire in reprobos. Secundo, ostenditur conatus ipsius Ecclesiam impugnantis, ibi, V. 13: « Et postquam vidit. »
In primo duo facit. Primo, imprecatur reprobis poenam. Secundo, reddit causam, ibi, « Quia descendit diabolus. »
Dicit ergo: « Vae terrae, » id est, firmis et obduratis in peccato, « et mari, » id est, fluxibilibus de peccato in peccatum. Isa. LVII, 20: Impii quasi mare fervens.
Vel sic: « Vae terrae et mari, » id est, peccatoribus qui sunt fluentes deorsum, sicut mare: et stabiles sicut terra, quia non ascendunt sursum.
Et subdit causam: « Quia descendit, » scilicet, ab electis expulsus, « ad vos, » scilicet, perdendos amplius et decipiendos, « diabolus, » scilicet, de caelo ejectus, « habens iram magnam, » id est, iratus de sua ejectione, et Sanctorum salute: « sciens quod modicum tempus habet, » scilicet ad saeviendum in Sanctos, et ideo ardentius impugnat eos.
Et nota, quod hic tanguntur duo modi impugnationis tempore Antichristi: unus erit per simulatam humilitatem, et notatur, cum dicit: « Descendit. » Alius erit per aptam crudelitatem, et notatur, cum dicit: « Habens iram magnam. »
But lest it be believed that they conquered by their own power only, he adds: “Because of the blood of the Lamb,” that is, by the merit of the Passion of Jesus Christ, or through faith and the power of the Passion; “and because of the word of their testimony,” that is, because of open confession of the faith. Or, “Because of the word of their testimony,” that is, because of the preaching by which they bore witness to Christ’s resurrection. Acts IV, 33: With great power the Apostles rendered testimony of the resurrection, etc.
“And they did not love their souls even unto death.” The Gloss says: “They did not cherish their flesh in such a way that their souls would perish.” As if he were saying: They chose rather to die than to love their souls carnally. Acts XX, 24: I do not make my soul more precious than myself.
“Therefore rejoice, heavens, etc.”
“Therefore,” namely because the dragon has been cast forth and salvation has been made, “rejoice, heavens,” that is, greater Angels, “and you who dwell in them,” that is, lesser ones; and these are said to dwell in the greater because they receive illuminations from them. Or, “Rejoice, heavens,” that is, all Saints who remain in the congregation of such beings. Or, “Rejoice, heavens,” that is, Prelates, “and you who dwell in them,” that is, subjects, supply: because of the devil’s casting down and the Church’s advancement.
“Woe to the earth and to the sea, because the devil has come down to you, having great wrath, knowing that he has little time.”
Here the punishment of the evil is treated.
And two things are said. First, that, expelled from the elect, he began to rage more against the reprobate. Second, his attempt to attack the Church is shown, there, V. 13: “And after he saw.”
In the first he does two things. First, he calls down punishment upon the reprobate. Second, he gives the cause, there, “Because the devil came down.”
Therefore he says: “Woe to the earth,” that is, to those firm and hardened in sin, “and to the sea,” that is, to those flowing from sin into sin. Isaiah LVII, 20: The impious are like a raging sea.
Or thus: “Woe to the earth and to the sea,” that is, to sinners who flow downward, like the sea, and are stable like the earth, because they do not ascend upward.
And he adds the cause: “Because he came down,” namely, expelled from the elect, “to you,” namely to be more greatly destroying and deceiving you, “the devil,” namely cast out from heaven, “having great wrath,” that is, angry over his own ejection and the salvation of the Saints; “knowing that he has little time,” namely for raging against the Saints, and therefore he attacks them more ardently.
And note that here two modes of attack in the time of Antichrist are touched upon: one will be through simulated humility, and this is noted when he says, “He came down.” The other will be through fitting cruelty, and this is noted when he says, “Having great wrath.”