Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 660–663
The Persecution of the Woman and Doubts
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13. « Et postquam vidit draco quod projectus esset in terram, persecutus est mulierem quae peperit masculum. »
Haec est secunda pars illius partis: « Vae terrae et mari. » In qua ostenditur, quod videns se ejectum, Ecclesiam persequitur aperte.
Et dicuntur duo. Primo, quomodo persequitur Ecclesiam in majoribus: secundo, in minoribus, ibi, V. 17: « Et iratus est draco. »
Prima persecutio duplex est. Una spiritualis, de qua determinatur primo. Alia corporalis, de qua secundo, ibi, V. 15: « Et misit serpens. »
In prima tanguntur duo. Primo, tangitur diaboli persecutio: secundo, Sanctorum liberatio, ibi, V. 14: « Et datae sunt mulieri. »
Dicit ergo:
« Et postquam vidit draco, » id est, diabolus. Nota: Draco habet corpus magnum, et subtilem visum, et significat diabolum, qui est magnus potentia, et subtiliter videt per astutiam.
« Quod projectus esset in terram, » id est, in reprobos, ejectus a Sanctis, « persecutus est mulierem, » id est, Ecclesiam quae mulier dicitur: et quia sponsa per fidem, et mater per praedicationem filios generans, et soror per naturae conformitatem, et uxor bonis operibus Christo adhaerens.
« Quae peperit masculum, » id est, Christum, a quo habet auxilium contra persecutores. Vel, « Masculum, » id est, fortem populum, ut fuerunt martyres: qui, sicut dicit Haymo, ante potuerunt mori quam a Christo separari.
14. « Et datae sunt mulieri alae duae aquilae magnae, ut volaret in desertum in locum suum, ubi alitur per tempus, et tempora, et dimidium temporis, a facie serpentis. »
Hic agitur de Ecclesiae liberatione.
Et dicuntur tria. Primo, quod Ecclesiae data sunt dona. Secundo, ad quid sunt data, ibi, « Ut volaret. » Tertio, quod in caelum mittitur ut tentationes evadat, ibi, « Ubi alitur per tempus. »
Continua ita: Persecutus est diabolus Ecclesiam, sed antequam persequeretur, etc.
Dicit ergo: « Datae sunt mulieri, » id est, Ecclesiae, « duae alae, » id est, duo genera donorum, quorum quaedam illuminant intellectum, alia affectum inflammant. Has alas petebat David, dicens: Quis dabit mihi pennas sicut columbae 1? Vel, « Duae alae, » sunt duo testamenta secundum Haymonem: vel duo praecepta charitatis: vel vita activa, et contemplativa: vel patientia, et sapientia: sapientia contra impugnationem verborum, patientia contra impugnationem verberum. Istae sunt « alae aquilae magnae, » id est, Christi. Deuter. XXXII, 11: Sicut aquila provocans ad volandum pullos suos, etc.
Et subdit ad quid: « Ut volaret in desertum, » id est, in corda Sanctorum, deserta a curis temporalibus, et amore terrenorum, « in locum suum, ubi occultas inimici insidias praecavit, et apertas contemnit: « ubi alitur per tempus, et tempora, et dimidium temporis, » id est, per tres annos et dimidium, per praedicationem Christi, qui tanto tempore praedicavit. Haymo: « Christus est fugientibus via, pervenientibus locus, esurientibus cibus. » Si autem referatur ad statum Ecclesiae tempore Antichristi, tunc est sensus: « Ubi alitur per tempus, » id est, doctrina praedicationis Eliae et Henoch, quae fiet tribus annis et dimidio: sic enim est consuetudo Judaeis computare per tempus annum, per tempora duos annos, et dimidium temporis dimidium annum.
13. “And after the dragon saw that he had been cast onto the earth, he persecuted the woman who brought forth the male child.”
This is the second part of that part, “Woe to the earth and to the sea.” In it, it is shown that, seeing himself cast out, he openly persecutes the Church.
And two things are said. First, how he persecutes the Church among the greater ones; second, among the lesser ones, there, V. 17: “And the dragon was angry.”
The first persecution is twofold. One is spiritual, concerning which he first determines. The other is bodily, concerning which he determines second, there, V. 15: “And the serpent sent.”
In the first, two things are touched upon. First, the persecution of the devil is touched upon; second, the liberation of the Saints, there, V. 14: “And there were given to the woman.”
Therefore he says:
“And after the dragon saw,” that is, the devil. Note: A dragon has a great body and subtle sight, and signifies the devil, who is great in power and sees subtly through craftiness.
“That he had been cast onto the earth,” that is, into the reprobate, cast out from the Saints, “he persecuted the woman,” that is, the Church, which is called a woman both because she is a bride through faith, and a mother generating sons through preaching, and a sister through conformity of nature, and a wife adhering to Christ by good works.
“Who brought forth the male child,” that is, Christ, from whom she has help against persecutors. Or, “the male,” that is, a strong people, as the martyrs were; who, as Haymo says, were able to die before being separated from Christ.
14. “And two wings of a great eagle were given to the woman, so that she might fly into the desert, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.”
Here the liberation of the Church is treated.
And three things are said. First, that gifts were given to the Church. Second, for what they were given, there, “So that she might fly.” Third, that she is sent into heaven so that she may escape temptations, there, “Where she is nourished for a time.”
Continue thus: The devil persecuted the Church, but before he pursued, etc.
Therefore he says: “There were given to the woman,” that is, to the Church, “two wings,” that is, two kinds of gifts, of which some illuminate the intellect, others inflame the affection. David was seeking these wings, saying: Who will give me wings like a dove 1? Or, “two wings” are the two testaments according to Haymo; or the two precepts of charity; or the active and contemplative life; or patience and wisdom: wisdom against the attack of words, patience against the attack of blows. These are “the wings of a great eagle,” that is, of Christ. Deuteronomy XXXII, 11: Like an eagle provoking its young to fly, etc.
And he adds for what purpose: “So that she might fly into the desert,” that is, into the hearts of the Saints, deserted from temporal cares and the love of earthly things, “into her place, where she avoided the hidden snares of the enemy and despises open ones; “where she is nourished for a time, and times, and half a time,” that is, for three years and a half, through the preaching of Christ, who preached for so much time. Haymo says: “Christ is the way for those fleeing, the place for those arriving, food for those hungering.” But if it is referred to the state of the Church in the time of Antichrist, then the sense is: “Where she is nourished for a time,” that is, by the doctrine of the preaching of Elijah and Enoch, which will take place for three years and a half; for it is the custom for Jews to reckon by “a time” one year, by “times” two years, and by “half a time” half a year.
« Ut volaret, » inquam, « a facie serpentis, » id est, ab impugnatione diaboli: vel contra impugnationem diaboli. Psal. XXII, 5: Parasti in conspectu meo mensam.
15. « Et misit serpens ex ore suo post mulierem, aquam tamquam flumen, ut eam faceret trahi a flumine.
16. Et adjuvit terra mulierem, et aperuit terra os suum, et absorbuit flumen quod misit draco de ore suo. »
Supra actum est de persecutione spirituali, hic de corporali.
Et dicuntur quatuor. Primo, quod ad suggestionem diaboli erit magna persecutio tempore Antichristi. Secundo, dicitur ad quid, ibi, « Ut eam faceret. » Tertio, promittitur ei auxilium Christi, ibi, V. 16: « Et adjuvit terra. » Quarto, quod Christus eam liberavit, ibidem, « Et aperuit terra os suum. »
Dicit ergo: « Et misit serpens, » id est, diabolus callidus, « post mulierem, » quia cum alas non haberet, non poterat attingere eam, « ex ore suo, » id est, per inspirationem vel pravam suggestionem, « aquam, » id est, persecutionem, vel tribulationem, « tamquam flumen, » id est, inundantem. Matth. XXIV, 21: Tunc erit tribulatio tanta, qualis non fuit, etc.
« Ut faceret eam, » id est, Ecclesiam, « trahi, » scilicet, in peccatum, et de peccato in infernum, « a flumine, » id est, tribulatione inundante, quae solet multos trahere ad peccatum. Thren. III, 54: Inundaverunt aquae super caput meum; dixi: Perii.
« Et adjuvit terra, »
Id est, Christus qui terram nostram assumpsit, id est, humanitatem. Haec terra est benedicta. Psal. LXXXIV, 2: Benedixisti, Domine, terram tuam.
« Mulierem, » id est, Ecclesiam, filios Christo generantem. Adjuvit, inquam, tribulationes pro ea sustinendo, exemplum patientiae, et virtutem patiendi, dando. Isa. LIII, 4: Vere languores nostros ipse tulit. Vel, « Terra, » triumphans Ecclesia, quae est in terra viventium. Psal. XXVI, 13: Credo videre bona Domini in terra viventium. Glossa, Sancti stabiles, ut terra.
“So that she might fly,” I say, “from the face of the serpent,” that is, from the attack of the devil; or against the attack of the devil. Psalm XXII, 5: You have prepared a table in my sight.
15. “And the serpent sent from his mouth after the woman water like a river, so that he might make her be carried away by the river.
16. And the earth helped the woman, and the earth opened its mouth and absorbed the river that the dragon sent from his mouth.”
Above, the spiritual persecution was treated; here, the bodily one.
And four things are said. First, that at the suggestion of the devil there will be a great persecution in the time of Antichrist. Second, for what purpose, there, “So that he might make her.” Third, Christ’s help is promised to her, there, V. 16: “And the earth helped.” Fourth, that Christ liberated her, in the same place, “And the earth opened its mouth.”
Therefore he says: “And the serpent sent,” that is, the crafty devil, “after the woman,” because since he did not have wings, he could not reach her, “from his mouth,” that is, through inspiration or depraved suggestion, “water,” that is, persecution or tribulation, “like a river,” that is, inundating. Matthew XXIV, 21: Then there will be so great a tribulation as has not been, etc.
“So that he might make her,” that is, the Church, “be carried away,” namely into sin and from sin into hell, “by the river,” that is, by overflowing tribulation, which is accustomed to draw many into sin. Lamentations III, 54: Waters have overflowed above my head; I said: I have perished.
“And the earth helped,”
That is, Christ, who assumed our earth, that is, humanity. This earth is blessed. Psalm LXXXIV, 2: You have blessed your earth, O Lord.
“The woman,” that is, the Church, generating sons for Christ. He helped, I say, by sustaining tribulations for her and by giving an example of patience and the power of suffering. Isaiah LIII, 4: Truly he himself bore our weaknesses. Or, “The earth,” the triumphant Church, which is in the land of the living. Psalm XXVI, 13: I believe that I shall see the good things of the Lord in the land of the living. The Gloss says: the Saints are stable like earth.
« Adjuvit terra mulierem, » id est Ecclesiam militantem: « et aperuit terra, » id est, Christi corpus, « os suum, » id est, se praeparavit, ut reciperet quidquid ei inferretur, sicut ille qui aperit os: « et absorbuit flumen. » Glossa, id est, omnes poenas in se destruxit: quia factus est immortalis, et impassibilis.
« Quod misit draco de ore suo, » id est, ex suggestione sua. Unde patet, quod corpus nostrum non poterit submergi in flumine: quia jam terra capitis nostri absorbuit. Haymo: « Nihil amplius praevalebit in corpore, quod non praevaluit in capite. »
17. « Et iratus est draco in mulierem, et abiit facere praelium cum reliquis de semine ejus, qui custodiunt mandata Dei, et habent testimonium Jesu Christi.
18. Et stetit supra arenam maris. »
Supra actum est de persecutione majorum, hic agitur de persecutione minorum.
Et dicuntur duo. Primo dicit, quod diabolus aggreditur minores. Secundo, describit eos, ibi, « Qui custodiunt. »
Dicit ergo: « Et iratus est draco, » id est, diabolus, « in mulierem, » id est, contra mulierem videns eam habere auxilium Christi, et quod non potest eam superare in majoribus.
« Et abiit, » scilicet, recedens a majoribus quos expugnare non potuit, « facere praelium cum reliquis de semine ejus. » Glossa, cum minoribus, « qui custodiunt mandata Dei, » scilicet charitatem Dei et proximi corde, et opere, « et habent testimonium Jesu Christi, » id est, fidem illius in corde et ore.
Sed secundum hoc videtur, quod deberet prius dicere testimonium Jesu Christi, deinde qui custodiunt mandata, cum fides praecedat charitatem. Responsio Haymonis: Sciendum, quod mandata prius ponuntur: quia charitas quae in mandatis est, major est omnibus virtutibus, licet fides sit via ad Deum.
Vel sic: « Qui custodiunt mandata, » id est, decalogum, « et habent testimonium Jesu Christi, » active scilicet, et passive: quia testimonium reddunt Jesu Christo, et ipse illis. Matth. X, 32: Qui confitebitur me coram hominibus, etc.
« Et stetit super arenam maris. »
Alii libri habent: Sedit. Quasi dicat: Videns quod non posset expugnare electos, « stetit, vel sedit, » id est, moram fecit, « super arenam maris, » id est, super steriles, et aridos, et infructuosos, et incompactos. Super tales enim sedet sicut Dominus super solium suum. Psal. X secundum Hebraeos, 8: Sedet in insidiis cum divitibus in occultis, ut interficiat innocentem.
Hic sunt dubitabilia.
Primo, dubitatur super illo verbo V. 4: « Et cauda ejus trahebat tertiam partem stellarum. » Contra: Tertia pars Angelorum non cecidit. Item, Omnes simul ceciderunt. Ergo illos non traxit.
“The earth helped the woman,” that is, the militant Church; “and the earth opened,” that is, the body of Christ, “its mouth,” that is, prepared itself to receive whatever was brought upon it, like one who opens his mouth; “and absorbed the river.” The Gloss says: that is, it destroyed all punishments in itself, because he was made immortal and impassible.
“Which the dragon sent from his mouth,” that is, from his own suggestion. Hence it is clear that our body will not be able to be submerged in the river, because the earth of our head has already absorbed it. Haymo says: “Nothing will prevail further in the body that did not prevail in the head.”
17. “And the dragon was angry against the woman, and he went away to make war with the rest of her seed, who keep the commandments of God and have the testimony of Jesus Christ.
18. And he stood upon the sand of the sea.”
Above, the persecution of the greater ones was treated; here, the persecution of the lesser ones is treated.
And two things are said. First he says that the devil attacks the lesser ones. Second, he describes them, there, “Who keep.”
Therefore he says: “And the dragon was angry,” that is, the devil, “against the woman,” that is, against the woman, seeing that she has the help of Christ and that he cannot overcome her among the greater ones.
“And he went away,” namely withdrawing from the greater ones whom he could not overcome, “to make war with the rest of her seed.” The Gloss says, with the lesser ones, “who keep the commandments of God,” namely charity toward God and neighbor in heart and work, “and have the testimony of Jesus Christ,” that is, faith in him in heart and mouth.
But according to this it seems that he ought first to say “the testimony of Jesus Christ,” and then “who keep the commandments,” since faith precedes charity. The response of Haymo: It must be known that the commandments are placed first because charity, which is in the commandments, is greater than all virtues, although faith is the way to God.
Or thus: “Who keep the commandments,” that is, the Decalogue, “and have the testimony of Jesus Christ,” actively, namely, and passively, because they render testimony to Jesus Christ, and he to them. Matthew X, 32: Whoever confesses me before human beings, etc.
“And he stood upon the sand of the sea.”
Other books have: He sat. As if he were saying: Seeing that he could not overcome the elect, “he stood, or sat,” that is, made a delay, “upon the sand of the sea,” that is, upon the sterile, dry, fruitless, and uncompacted. For he sits upon such persons as a lord upon his throne. Psalm X according to the Hebrews, 8: He sits in ambush with the rich in hidden places, to kill the innocent.
Here there are doubtful points.
First, doubt arises on that word V. 4: “And his tail was drawing the third part of the stars.” On the contrary: the third part of the Angels did not fall. Likewise, all fell at the same time. Therefore he did not draw them.
Responsio. Tertia pars appellatur, non quantum ad numerum personarum, sed quantum ad statum. Quidam enim Angeli Deo assistunt, quidam ministrant, et hi sunt boni. Quidam nec assistunt, nec ministrant, et hi sunt tertia pars, et mali.
Ad secundum dicendum, quod Lucifer similitudinem Dei appetiit, et hanc voluntatem aliis ostendit: et illi consenserunt, et sic dicitur eos traxisse, non quidem per violentiam, sed per inductionem, ostendendo scilicet suam voluntatem.
Secundo, super illo verbo V. 5: « Et peperit filium masculum, » quaeritur, Cum idem sit filius et masculus, quare addit masculum, cum dixerat filium?
Responsio. Secundum quod dixerat filium masculum, hoc refertur ad Christum victorem diaboli qui feminam vicerat. Vel potest dici, quod dicit filium masculum, ad signandum quod nihil fuit in eo femineum, nec virtuti oppositum, sed totum virtuosum. I ad Corinth. I, 24: Praedicamus Christum Dei virtutem, et Dei sapientiam.
Tertio quaeritur, Cum Ecclesia Deo generet filios et filias in utroque sexu, quare dicit: « Filium masculum? »
Responsio. Uterque sexus nomine filii hic intelligitur: quia per filium accipiuntur hic Sancti qui vincunt diabolum in utroque sexu. Femina enim quae vincit diabolum virtute animi, bene vir appellatur: quia quamvis sit femina corpore, tamen virtute animi viro coaequatur, propter quod omnibus dicitur in Psalmo XXX, 25: Viriliter agite, et confortetur cor vestrum.
Quarto, super illo verbo V. 10: « Projectus est accusator fratrum nostrorum. » Contra: Nos sumus corporei: Angeli incorporei: ergo non sunt fratres nostri.
Responsio. Fratres sumus per creationem: quia ab eodem Patre creati: fratres per gratiam, non per naturam. Item, fratres: quia vocati ad eamdem haereditatem.
Quinto quaeritur, Quare dicitur in singulari: « Accusator fratrum nostrorum, » cum multi sint?
Responsio. Licet sint multi in personis, tamen sunt unum unitate voluntatis, et intentionis. Vel, ly accusator refertur ad principem daemonum.
Sexto, super illo verbo V. 13: « Postquam vidit draco quod projectus esset in terram, » quaeritur, Quare non dixit, in terram, et mare: cum supra dixisset, XII, 12: « Vae terrae et mari? »
Responsio. Ad signandum, quod terra et mare idem significant, scilicet, corda reproborum, qui terra dicuntur per appetitum terrenorum, mare vero propter tumorem superbiae, et amaritudinem invidiae, et fluxibilitatem luxuriae, etc.
Response. It is called the third part, not with respect to the number of persons, but with respect to state. For some Angels stand by God, some minister, and these are good. Some neither stand by nor minister, and these are the third part and evil.
To the second it must be said that Lucifer sought likeness to God and showed this will to others, and they consented; and thus he is said to have drawn them, not indeed through violence, but through inducement, namely by showing his will.
Second, on that word V. 5, “And she brought forth a male son,” it is asked: Since son and male are the same, why does he add male, when he had said son?
Response. Insofar as he had said “male son,” this is referred to Christ the conqueror of the devil, who had conquered the woman. Or it can be said that he says “male son” to signify that nothing feminine was in him, nor anything opposed to virtue, but that he was wholly virtuous. I Corinthians I, 24: We preach Christ the power of God and the wisdom of God.
Third it is asked: Since the Church generates for God sons and daughters in each sex, why does he say “a male son”?
Response. Each sex is understood here under the name of son, because here by son the Saints who conquer the devil in either sex are taken. For the woman who conquers the devil by virtue of soul is well called a man, because although she is a woman in body, nevertheless by virtue of soul she is made equal to a man; on account of this it is said to all in Psalm XXX, 25: Act manfully, and let your heart be strengthened.
Fourth, on that word V. 10, “The accuser of our brethren has been cast forth.” On the contrary: We are corporeal; Angels are incorporeal; therefore they are not our brothers.
Response. We are brothers by creation, because created by the same Father; brothers by grace, not by nature. Likewise, brothers because called to the same inheritance.
Fifth it is asked: Why is it said in the singular, “The accuser of our brethren,” when there are many?
Response. Although they are many in persons, nevertheless they are one in unity of will and intention. Or, the word “accuser” is referred to the prince of demons.
Sixth, on that word V. 13, “After the dragon saw that he had been cast onto the earth,” it is asked: Why did he not say, onto the earth, and sea, when above he had said, XII, 12: "Woe to the earth and to the sea?"
Response. To signify that earth and sea signify the same thing, namely, the hearts of the reprobate, who are called earth because of appetite for earthly things, but sea because of the swelling of pride, and the bitterness of envy, and the instability of luxury, etc.
Notes
- Psalm LIV, 7. (Psal. LIV, 7.) ↩