Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 688–699
End of Chapter XIV and Beginning of the Fifth Vision, Chapter XV
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erit in eis qui erunt in inferno, quia illi in aeternum et continue dolebunt. Unde subditur: "Die ac nocte," id est, continue: unde sicut nox et dies sibi succedunt continue, sic poena poenae. Job, XXIV, 19: Ad nimium calorem transeat ab aquis nivium, etc. Et propter hanc poenarum vicissitudinem dicitur in Psalmo LXXX, 16: Et erit tempus eorum in saecula, etc.
"Qui adoraverunt bestiam," id est, Antichristum, "et imaginem ejus," id est, Apostolos et Praedicatores ipsius, ipsum imitantes, vel ad litteram statuam factam ad honorem ipsius. "Et si quis acceperit characterem nominis ejus," id est, notam criminis, per quam confiteatur Antichristum esse Deum ore vel opere, vel etiam aliquod signum per quod ei conformis ostendatur, supple, sic punietur.
12. "Hic patientia Sanctorum est, qui custodiunt mandata Dei et fidem Jesu."
Supra comminatus est Angelus poenam illis qui adoraverunt Antichristum, hic dicitur quod in contuitu illius poenae sic comminatae, est patientia Sanctorum. Dicit ergo: "Hic," id est, in consideratione aeternorum. Vel, "Hic," id est, in praesenti vita, "est," id est, probatur, "patientia Sanctorum," necessaria, scilicet, in malis sustinendis. Glossa, ne veniant ad aeternam poenam: "qui custodiunt," opere adimplendo, "mandata Dei," scilicet in operandis, "et fidem Jesu," scilicet, in credendis.
13. "Et audivi vocem de coelo, dicentem mihi: Scribe: Beati mortui qui in Domino moriuntur."
Supra dictum est de praeconibus revocantibus a parte draconis, hic ponitur clamor aliorum vocantium ad partem Agni. Et dicuntur duo. Primo, dicit se audisse vocem: secundo, manifestat quid illa vox dixerit, ibi, "Scribe: Beati mortui." Dicit ergo: "Et audivi vocem," aure interiori, "de coelo," id est, de visione coelesti, "dicentem mihi," interius sine strepitu soni: "Scribe," in libro ad litteram, vel in corde tuo, vel in corde auditorum secundum Haymonem.
"Beati mortui, etc."
[Marginal label: Mors triplex mala cum remediis.] NOTA: Triplex est mors: mala, bona, indifferens: mala duplex, culpae quae aufert bonum Domini qui est ejus vita. Sapient. I, 13: Deus mortem non fecit, id est, peccatum, etc. Secunda est gehennae quae dicitur mors aeterna. Psal. XXXIII, 22: Mors peccatorum pessima. Mala propter poenarum diversitatem, pejor propter acerbitatem, pessima propter aeternitatem. Contra istam duplicem mortem duplex est remedium. Primum est eleemosynarum largitio. Tob. IV, 11: Eleemosyna ab omni peccato et a morte liberat, et non patietur animam ire in tenebras. Secundum est mandatorum impletio. Ezechiel. XVIII, 19: Quare non portavit filius iniquitatem patris? Videlicet quia filius judicium et justitiam operatus est, omnia praecepta mea custodivit, etc. [Marginal label: Mors bona duplex.] Mors bona duplex est: prima, qua moritur homo peccato. Ad Roman. VI, 2: Qui enim mortui sumus peccato, quomodo adhuc vivemus in illo? Secunda, qua homo moritur mundo. Ad Coloss. III, 3: Mortui estis, et vita vestra est abscondita cum Christo in Deo. Mors indifferens est separatio animae a corpore. Genes. II, 17: In quocumque die comederis ex eo, morte morieris.
Ergo: "Beati mortui," scilicet, morte qua quis moritur peccato, vel mundo, "qui in Domino," id est, in confessione Domini. Vel, "In Domino," supple, existentes per charitatem secundum illud epistolae I Joannis, IV, 16: Qui manet in charitate, in Deo manet, etc. "Moriuntur," corporaliter per separationem animae a corpore. Et quod sint beati, ostenditur cum subdit: "Amodo jam dicit Spiritus ut requiescant a laboribus suis: opera enim illorum sequuntur illos."
there will be in those who will be in hell, because they will grieve eternally and continually. Hence it is added: "by day and by night," that is, continually; hence, just as night and day succeed one another continually, so punishment succeeds punishment. Job 24:19: Let him pass from the waters of snow to excessive heat, etc. And because of this alternation of punishments it is said in Psalm 80:16: And their time will be forever, etc.
"Those who adored the beast," that is, Antichrist, "and his image," that is, his apostles and preachers, imitating him, or literally a statue made in his honor. "And if anyone received the character of his name," that is, the mark of crime, by which he confesses Antichrist to be God by mouth or deed, or also some sign by which he is shown to be conformed to him; supply, he will be punished thus.
12. "Here is the patience of the Saints, who keep the commandments of God and the faith of Jesus."
Above the Angel threatened punishment to those who adored Antichrist; here it is said that in contemplation of that punishment thus threatened, there is the patience of the Saints. Therefore he says: "Here," that is, in the consideration of eternal things. Or, "Here," that is, in the present life, "is," that is, is proved, "the patience of the Saints," namely necessary patience in enduring evils. The Gloss: lest they come to eternal punishment: "who keep," by fulfilling in deed, "the commandments of God," namely in things to be done, "and the faith of Jesus," namely in things to be believed.
13. "And I heard a voice from heaven, saying to me: Write: Blessed are the dead who die in the Lord."
Above there was speech about the heralds calling back from the party of the dragon; here is set down the cry of others calling to the party of the Lamb. And two things are said. First, he says that he heard a voice; secondly, he manifests what that voice said, there, "Write: Blessed are the dead." Therefore he says: "And I heard a voice," with the inner ear, "from heaven," that is, from heavenly vision, "saying to me," inwardly without the noise of sound: "Write," in a book literally, or in your heart, or in the heart of the hearers according to Haymo.
"Blessed are the dead, etc."
[Marginal label: A threefold evil death with remedies.] NOTE: Death is threefold: evil, good, indifferent. Evil death is twofold: of guilt, which takes away the good of the Lord, which is its life. Wisdom 1:13: God did not make death, that is, sin, etc. The second is that of Gehenna, which is called eternal death. Psalm 33:22: The death of sinners is worst. Evil because of the diversity of punishments, worse because of bitterness, worst because of eternity. Against that twofold death there is a twofold remedy. The first is the giving of alms. Tobit 4:11: Alms frees from every sin and from death, and will not permit the soul to go into darkness. The second is fulfillment of the commandments. Ezekiel 18:19: Why did the son not bear the iniquity of the father? Namely because the son has done judgment and justice, has kept all my precepts, etc. [Marginal label: Good death twofold.] Good death is twofold: the first, by which a man dies to sin. Romans 6:2: For we who are dead to sin, how shall we still live in it? The second, by which a man dies to the world. Colossians 3:3: You are dead, and your life is hidden with Christ in God. Indifferent death is the separation of soul from body. Genesis 2:17: On whatever day you eat from it, you shall die the death.
Therefore: "Blessed are the dead," namely by the death by which one dies to sin or to the world, "who in the Lord," that is, in confession of the Lord. Or, "In the Lord," supply, existing through charity according to that saying of the first epistle of John 4:16: He who remains in charity remains in God, etc. "Die," corporally through the separation of soul from body. And that they are blessed is shown when there is added: "From now on already the Spirit says that they may rest from their labors: for their works follow them."
[Marginal label: Beatitudo Sanctorum in quibus consistat?] Consistit autem beatitudo Sanctorum in duobus: in carentia mali, quod ibi, "Amodo:" et in adeptione boni, quod ibi, "Opera enim illorum." In prima notantur tria. Primum est laboris modicitas, ibi, "Amodo." Secundum est quietis infinitas, ibi, "Requiescant." Tertium, ordo laboris ad quietem, ibi, "A laboribus suis," id est, post labores suos. Dicit ergo: "Amodo," id est, a praesenti tempore: unde datur intelligi laboris modicitas: quia, Sapient. I, 3: In paucis vexati. Vel, "Amodo," id est, a tempore mortis, "jam dicit Spiritus," id est, tota Trinitas Deus. Joan. IV, 24: Deus spiritus est. "Ut requiescant," supple, requie interminabili et aeterna. Job, XI, 19: Requiesces, et non erit qui exterreat. "A laboribus suis," id est, post labores suos, de quibus dicitur, Sapient. II, 15: Bonorum laborum gloriosus est fructus. Vel, "A laboribus," id est, propter labores, ut legatur causaliter. Unde Augustinus: "Labor est pretium regni coelorum." "Suis," non alienis. Psal. CXXVII, 2: Labores manuum tuarum quia manducabis, etc.
"Opera enim illorum sequuntur illos." Ecce adeptio boni. Sed opponitur: Praemisit ut requiescant a laboribus suis, quomodo dicit: "Opera enim illorum sequitur illos?" RESPONSIO Haymonis, id est, merces operum suorum sequetur illos: quia enim post opus sequitur merces operis, ipsum opus electorum ipsos comitari dicitur. Sequentur etiam sicut famuli Dominum.
14. "Et vidi, et ecce nubem candidam: et super nubem sedentem similem Filio hominis, habentem in capite suo coronam auream, et in manu sua falcem acutam."
Hic ponitur ratio clamoris illorum vocantium ad Agnum. Ratio autem est damnatio familiae draconis. Et dicuntur duo. Primo, ostenditur adventus Christi ad judicium: secundo, ordo judicii, ibi, v. 15: "Et alius Angelus." In prima dicuntur quatuor. Primo, videtur Christus in humanitate glorificata, ibi, "Nubem candidam." Secundo, quod judicaturus est in ea, ibi, "Et super nubem." Tertio, describit eum a victoria, ibi, "Habentem in capite coronam." Quarto, a potentia, ibi, "Et in manu sua." Dicit ergo: "Et vidi," id est, intellexi in visione spirituali: "et ecce nubem candidam," id est, Christi humanitatem mundam, quae nubes dicitur propter suam elevationem ad unionem Filii Dei, levis propter immunitatem peccati. Isa. XIX, 1: Ecce Dominus ascendet super nubem levem: et cum hoc fuit rubea in Passione. Isa. LXIII, 2: Quare ergo rubrum est indumentum tuum? Candida in Resurrectione. Cantic. V, 10: Dilectus meus candidus et rubicundus. Daniel. VII, 9: Vestimentum ejus candidum. [Marginal label: Christi humanitas dicitur nubes candida.] "Et supra nubem sedentem," tamquam judicem: quia sedere judicis est. Et dicitur sedere super nubem: quia, sicut dicit Haymo: "Christus divinitatis potentia praesidet humanitati suae: ergo supra nubem sedere dicitur, quia in illa judicabit, et quia ei praesidet divinitatis potentia." Unde sensus est: "Sedentem," scilicet habentem potentiam divinitatis, "super nubem," scilicet super carnem in qua judicabit. "Similem Filio hominis." Non jam Filius hominis, sed similis: quia homo post peccatum mortalis et passibilis est. Christus autem assumpsit mortalitatem et passibilitatem, et ideo vere Filius hominis: sed resurgens a mortuis jam non moritur, et ideo similis bene Filio hominis dicitur.
[Marginal label: In what does the blessedness of the Saints consist?] Now the blessedness of the Saints consists in two things: in the absence of evil, which is there, "From now on"; and in the obtaining of good, which is there, "For their works." In the first three things are marked. The first is the smallness of labor, there, "From now on." The second is the infinity of rest, there, "May rest." The third is the order of labor to rest, there, "From their labors," that is, after their labors. Therefore he says: "From now on," that is, from the present time; hence the smallness of labor is given to be understood, because Wisdom 1:3 says: Vexed in few things. Or, "From now on," that is, from the time of death, "already the Spirit says," that is, the whole Trinity, God. John 4:24: God is spirit. "That they may rest," supply, with unending and eternal rest. Job 11:19: You will rest, and there will be no one to terrify you. "From their labors," that is, after their labors, concerning which Wisdom 2:15 says: Glorious is the fruit of good labors. Or, "From labors," that is, on account of labors, so that it is read causally. Hence Augustine says: "Labor is the price of the kingdom of heaven." "Their own," not another's. Psalm 127:2: Because you will eat the labors of your hands, etc.
"For their works follow them." Behold the obtaining of good. But there is an objection: He premised that they rest from their labors; how does he say, "For their works follow them"? RESPONSE of Haymo: that is, the rewards of their works will follow them; for because the reward of a work follows after the work, the very work of the elect is said to accompany them. They will also follow as servants follow their Lord.
14. "And I saw, and behold a white cloud: and upon the cloud one sitting like the Son of Man, having on his head a golden crown and in his hand a sharp sickle."
Here is set down the reason for the cry of those calling to the Lamb. The reason is the damnation of the household of the dragon. And two things are said. First, the coming of Christ to judgment is shown; secondly, the order of judgment, there at verse 15, "And another Angel." In the first four things are said. First, Christ is seen in glorified humanity, there, "A white cloud." Secondly, that he is about to judge in it, there, "And upon the cloud." Thirdly, he describes him from victory, there, "Having on his head a crown." Fourthly, from power, there, "And in his hand." Therefore he says: "And I saw," that is, I understood in spiritual vision; "and behold a white cloud," that is, the pure humanity of Christ, which is called a cloud because of its elevation to union with the Son of God, light because of immunity from sin. Isaiah 19:1: Behold, the Lord will ascend upon a light cloud. And with this it was red in the Passion. Isaiah 63:2: Why then is your garment red? White in the Resurrection. Song of Songs 5:10: My beloved is white and ruddy. Daniel 7:9: His garment was white. [Marginal label: Christ's humanity is called a white cloud.] "And one sitting upon the cloud," as a judge, because sitting belongs to a judge. And he is said to sit upon the cloud because, as Haymo says, "Christ by the power of divinity presides over his humanity; therefore he is said to sit upon the cloud, because in it he will judge, and because the power of divinity presides over it." Hence the sense is: "Sitting," namely having the power of divinity, "upon the cloud," namely upon the flesh in which he will judge. "Like the Son of Man." Not now the Son of Man, but like him, because man after sin is mortal and passible. But Christ assumed mortality and passibility, and therefore is truly Son of Man; but rising from the dead he no longer dies, and therefore he is well said to be like the Son of Man.
[Marginal label: Falx potestas judiciaria dicitur.] "Habentem in capite suo," id est, in seipso qui est caput Ecclesiae, vel etiam in deitate, "coronam auream," supple, ad similitudinem triumphantis, "et in manu sua," id est, in potestate, "falcem acutam," id est, scientiam judiciariam, vel sententiam. Joan. V, 27: Potestatem dedit ei judicium facere, quia Filius hominis est: quae dicitur falx, in quantum resecat de terra cupidos. Infra enim, v. 16, dicitur mittere falcem suam in messem. [Marginal label: Ventilabrum.] Ventilabrum dicitur, in quantum superbos separat a bonis, sicut paleas a grano. Matth. III, 12: Cujus ventilabrum in manu sua, et permundabit aream suam. [Marginal label: Gladius.] Idem dicitur gladius, in quantum interficit carnales immundos. Deuter. XXXIII, 42: Et gladius meus devorabit carnes, id est, homines carnales.
Aliter sic: "Et vidi," id est, spiritualiter cognovi, "et ecce nubem candidam," id est, Ecclesiam sanctam, non habentem maculam neque rugam, quae pluit doctrinis, coruscat miraculis, et tonat minis. De quo, Eccli. XXIV, 7: Et thronus meus in columna nubis, id est, Ecclesia. "Et supra nubem sedentem," scilicet, ut judicem, ut doctorem, ut regem. Isa. XXXI, 22: Dominus judex noster, Dominus rex noster, Dominus legifer noster. "Similem filio hominis," quia in judicio apparebit mansuetus bonis. "Et in capite suo coronam auream," id est, gloriam aeternam, qua suos remunerabit pro victoria. Et dicit eam habere in capite: quia eamdem gloriam quam habet Christus homo, dabit suis, licet non tantam. Vel, per coronam signatur aeternitas, per auream sapientia: unde, "Et in capite suo coronam auream," id est, sapientiam aeternam. "Et in manu sua falcem acutam," id est, justitiae severitatem, qua malos puniet in futuro. "In manu sua," id est, in voluntate sua, et potestate. Vel, sicut dicit Haymo, per falcem intelligitur praedicatio, quam habet Christus in manu sua, id est, operatione.
15. "Et alius Angelus exivit de templo, clamans voce magna ad sedentem super nubem: Mitte falcem tuam et mete, quia venit hora ut metatur, quoniam aruit messis terrae. 16. Et misit qui sedebat super nubem falcem suam in terram, et demessa est terra."
Hic ostenditur ordo judicii. Et dicuntur quatuor. Primo, introducitur desiderium Sanctorum desiderantium: secundo, sententia judicis ut impleatur tale desiderium, ibi, v. 16: "Et misit qui sedebat." Tertio ostenditur, quod Christus cum Sanctis judicabit, ibi, v. 17: "Et alius Angelus." Quarto, Christus imperat Sanctis, ibi, v. 18: "Et alius Angelus exivit." Dicit ergo: "Et alius Angelus," id est, fidelium coetus, qui sunt alii a Christo, qui signatur per praecedentem. Dicuntur autem fideles Angeli, non natura, sed officio, quia annuntiant dictis et factis Dei voluntatem: de quibus, Isa. XXXII, 7: Angeli pacis amare flebunt, scilicet propter peccata populorum. NOTA: Sancti dicuntur Angelus singulariter propter concordiam voluntatum. Act. IV, 32: Multitudinis credentium erat cor unum, etc. Sed alius a Christo, quia ipse Dominus, iste servus. "Exivit," id est, exibit, "de templo," id est, de Ecclesia, quae est templum Dei. I ad Corinth. III, 17: Templum Dei sanctum est, etc. Exibit, inquam, per manifestationem in die judicii, qui modo latet in Ecclesia. Unde Glossa: "Sancti qui modo latent in Ecclesia occulti, in claritate apparebunt judicaturi." Et sic acturi exibunt de templo hoc. "Clamans voce magna," id est, magno desiderio et affectu, "ad sedentem super nubem," id est, ad Christum Ecclesiam regentem et ei praesidentem: "Mitte falcem tuam," id est, exerce judicium, proferendo sententiam, quae dicitur falx, quia sub ea omnia cadunt quae incidit, sicut sub falce: "et mete," id est, collige tuos in horreum, et malos mitte in gehennam: "quia venit hora ut metatur," id est, completus est numerus Sanctorum: "quoniam aruit messis terrae." [Marginal label: Messis.] Messis est consummatio saeculi, sicut dicit Dominus, Matth. XIII, 39: Messis vero, consummatio saeculi est. Haec messis arida est: quia in consummatione saeculi multa erit ariditas, et quoniam abundavit iniquitas, refrigescet charitas multorum 1. Et ideo loquendo de fine saeculi, ait: "Aruit messis," quia aestu vitiorum abundante, et humore gratiae deficiente, consummatio saeculi arida erit. Et dicit "messis terrae," ad signandum, quod ariditas quae est ex defectu humoris gratiae et per aestum abundantis malitiae in terrenis est, qui ad modum messis radicem affectus posuerunt in terrenis. Unde sensus est: "Quoniam aruit messis terrae," id est, consummatio saeculi, vel consummata est malitia saeculi. "Et misit qui sedebat super nubem," id est, Christus Ecclesiae praesidens, vel Christus Deus sedens super humanam naturam sibi unitam et elevatam ad modum nubis, "falcem suam in terram," id est, exercuit judiciariam potestatem. "Et demessa est terra," id est, protulit sententiam contra terrenos, et separavit bonos ab eis. Vel sic: "Et demessa est terra," id est congregavit in unum locum ad disceptandum cum eis, et separandum bonos a malis. Joel, III, 2: Congregabo omnes gentes in valle Josaphat, etc.
[Marginal label: Sickle is called judicial power.] "Having on his head," that is, in himself, who is the head of the Church, or also in deity, "a golden crown," supply, in the likeness of one triumphing, "and in his hand," that is, in his power, "a sharp sickle," that is, judicial knowledge or sentence. John 5:27: He gave him power to make judgment, because he is the Son of Man. It is called a sickle insofar as it cuts off the covetous from the earth. For below, at verse 16, he is said to send his sickle into the harvest. [Marginal label: Winnowing fan.] It is called a winnowing fan insofar as it separates the proud from the good, as chaff from grain. Matthew 3:12: Whose winnowing fan is in his hand, and he will clean his threshing-floor. [Marginal label: Sword.] The same thing is called a sword insofar as it slays unclean carnal men. Deuteronomy 33:42: And my sword will devour flesh, that is, carnal men.
In another way thus: "And I saw," that is, I knew spiritually, "and behold a white cloud," that is, the holy Church, not having spot or wrinkle, which rains with doctrines, flashes with miracles, and thunders with threats. Concerning this, Ecclesiasticus 24:7: And my throne is in a pillar of cloud, that is, the Church. "And one sitting above the cloud," namely as judge, as teacher, as king. Isaiah 31:22: The Lord is our judge, the Lord is our king, the Lord is our lawgiver. "Like the son of man," because in judgment he will appear gentle to the good. "And on his head a golden crown," that is, eternal glory, with which he will reward his own for victory. And he says that he has it on his head because the same glory which Christ as man has, he will give to his own, although not so much. Or, by crown eternity is signified, by golden wisdom; hence, "And on his head a golden crown," that is, eternal wisdom. "And in his hand a sharp sickle," that is, the severity of justice, by which he will punish the evil in the future. "In his hand," that is, in his will and power. Or, as Haymo says, by the sickle is understood preaching, which Christ has in his hand, that is, in operation.
15. "And another Angel went out from the temple, crying with a great voice to the one sitting upon the cloud: Send your sickle and reap, because the hour has come that it be reaped, since the harvest of the earth has dried. 16. And the one who sat upon the cloud sent his sickle onto the earth, and the earth was reaped."
Here the order of judgment is shown. And four things are said. First, the desire of the desiring Saints is introduced; secondly, the sentence of the judge, that such desire may be fulfilled, there at verse 16, "And the one who sat sent." Thirdly, it is shown that Christ will judge with the Saints, there at verse 17, "And another Angel." Fourthly, Christ commands the Saints, there at verse 18, "And another Angel went out." Therefore he says: "And another Angel," that is, the company of the faithful, who are others than Christ, who is signified by the preceding one. Now the faithful are called Angels, not by nature, but by office, because by words and deeds they announce the will of God. Concerning them Isaiah 32:7 says: The Angels of peace will weep bitterly, namely because of the sins of the peoples. NOTE: The Saints are called Angel in the singular because of the concord of wills. Acts 4:32: The multitude of believers was one heart, etc. But another than Christ, because he is Lord, this one a servant. "Went out," that is, will go out, "from the temple," that is, from the Church, which is the temple of God. 1 Corinthians 3:17: The temple of God is holy, etc. He will go out, I say, by manifestation on the day of judgment, who now lies hidden in the Church. Hence the Gloss says: "The Saints who now lie hidden in the Church, hidden, will appear in brightness as judges." And thus about to act they will go out from this temple. "Crying with a great voice," that is, with great desire and affection, "to the one sitting upon the cloud," that is, to Christ ruling the Church and presiding over it: "Send your sickle," that is, exercise judgment by pronouncing sentence, which is called a sickle because under it all things fall which it cuts, as under a sickle; "and reap," that is, gather your own into the barn and send the evil into Gehenna; "because the hour has come that it be reaped," that is, the number of the Saints has been completed; "since the harvest of the earth has dried." [Marginal label: Harvest.] The harvest is the consummation of the age, as the Lord says, Matthew 13:39: The harvest indeed is the consummation of the age. This harvest is dry because in the consummation of the age there will be much dryness, and because iniquity abounded, the charity of many will grow cold 1. And therefore speaking about the end of the age, he says, "The harvest has dried," because with the heat of vices abounding and the moisture of grace failing, the consummation of the age will be dry. And he says "the harvest of the earth," to signify that the dryness which is from the defect of the moisture of grace and through the heat of abounding malice is in earthly men, who after the manner of a harvest have placed the root of their affection in earthly things. Hence the sense is: "Since the harvest of the earth has dried," that is, the consummation of the age, or the malice of the age has been consummated. "And the one sitting upon the cloud sent," that is, Christ presiding over the Church, or Christ God sitting over the human nature united to himself and elevated after the manner of a cloud, "his sickle onto the earth," that is, he exercised judicial power. "And the earth was reaped," that is, he brought forth sentence against earthly men and separated the good from them. Or thus: "And the earth was reaped," that is, he gathered them into one place to dispute judgment with them and to separate the good from the evil. Joel 3:2: I will gather all nations in the valley of Josaphat, etc.
17. "Et alius Angelus exivit de templo quod est in coelo, habens et ipse falcem acutam. 18. Et alius Angelus exivit de altari, qui habebat potestatem supra ignem: et clamavit voce magna ad eum qui habebat falcem acutam, dicens: Mitte falcem tuam acutam, et vindemia botros vineae terrae, quoniam maturae sunt uvae ejus."
[Marginal label: Judicabunt sancti.] Hic ostendit, quod Sancti cum Christo judicabunt. Unde dicit: "Et alius Angelus," id est, sancti habentes aliud officium a praedictis. Illi enim dicuntur desiderare judicium: isti habere judiciariam potestatem. "Exivit de templo," supple, per manifestationem, "quod est in coelo." NOTA: Alius dicitur exisse de templo: iste dicitur exisse "de templo quod est in coelo," ad significandum, quod illi Sancti judicabunt, qui habent eminentiam super alios qui sunt templum Dei in coelo: in altiori enim loco apparebunt quam caeteri sancti minores, et ideo dicuntur exire de templo quod est in coelo. Quasi dicat: Super alios Sanctos apparebunt. Et explanat de quibus loquitur: "Habens et ipse falcem acutam," id est potestatem judiciariam, sicut et Christus. Sapient. III, 8: Judicabunt Sancti nationes, etc. I ad Corinth. VI, 2: Nescitis quoniam Sancti de hoc mundo judicabunt? Qui autem sunt illi Sancti, dicitur, Matth. XIX, 28: Vos qui secuti estis me, etc.
17. "And another Angel went out from the temple which is in heaven, he also having a sharp sickle. 18. And another Angel went out from the altar, who had power over fire; and he cried with a great voice to him who had the sharp sickle, saying: Send your sharp sickle and gather the clusters of the vine of the earth, because its grapes are ripe."
[Marginal label: The Saints will judge.] Here he shows that the Saints will judge with Christ. Hence he says: "And another Angel," that is, Saints having another office from those just mentioned. For those are said to desire judgment; these to have judicial power. "He went out from the temple," supply, through manifestation, "which is in heaven." NOTE: One is said to have gone out from the temple; this one is said to have gone out "from the temple which is in heaven," to signify that those Saints will judge who have eminence above others who are the temple of God in heaven. For they will appear in a higher place than the other lesser Saints, and therefore they are said to go out from the temple which is in heaven. As if he said: They will appear above the other Saints. And he explains of whom he is speaking: "He also having a sharp sickle," that is, judicial power, as also Christ. Wisdom 3:8: The Saints will judge nations, etc. 1 Corinthians 6:2: Do you not know that the Saints will judge concerning this world? Who those Saints are is said in Matthew 19:28: You who have followed me, etc.
"Et alius Angelus exivit de altari, etc." Hic determinatur quomodo Christus imperat Sanctis ut judicent. Et dividitur in duas partes. Primo, ponitur Christi imperium: secundo, obedientia Sanctorum, ibi, v. 19: "Et misit Angelus." Et in prima dicuntur tria. Primo, introducitur Christus exiens de loco secretiori quam alii Sancti. Secundo, quod habebat potestatem super poenas inferni, ibi, "Qui habebat." Tertio, imperium ejus ad Sanctos qui erant judicaturi, ibi, "Et clamavit voce magna." Dicit ergo: "Et alius Angelus," id est, Christus qui est alius a Sanctis, "exivit," scilicet per manifestationem, "de altari," id est, de loco secretiori quam alii Sancti, sicut dicit Glossa. "Qui habebat potestatem super ignem," id est, super poenam aeternam. Matth. X, 28: Qui potest animam et corpus mittere in gehennam. "Et clamavit voce magna," id est, auctoritate imperandi, "ad eum," scilicet Sanctos, "qui habebat falcem acutam," id est, potestatem judiciariam. "Dicens: Mitte falcem tuam," id est, exerce judicium ut fiat resecatio malorum. [Marginal label: Vinea. Botrus.] Unde sequitur: "Et vindemia botros vineae terrae." Per vineam intelligitur hominum collectio, vel pluralitas: per botros opera quae praecipiuntur vindemiari, quia per illa merentur puniri homines. Est ergo sensus: "Et vindemia botros vineae terrae," id est, omnes reprobos ponentes spem suam in terrenis propter mala eorum opera: "quoniam maturae sunt uvae ejus." Beda, id est, consummata sunt peccata.
19. "Et misit Angelus falcem suam acutam in terram, et vindemiavit vineam terrae, et misit in lacum irae Dei magnum: 20. Et calcatus est lacus extra civitatem."
Hic ostenditur Sanctorum obedientia. Et dicuntur quinque. Primo, ponitur obedientia Sanctorum: secundo, punitio malorum, ibi, "Et misit in lacum." Tertio, ostenditur modus punitionis, ibi, v. 20: "Et calcatus est lacus." Quarto, qui sunt puniendi, ibidem, "Et exivit sanguis." Quinto, quod erit diversitas in poenis, ibidem, "Per stadia mille." Dicit ergo: "Et misit Angelus," id est, bonorum coetus ad imperium Christi, "falcem suam acutam in terram," ad judicandum terrenos: "et vindemiavit vineam terrae," id est, omnes qui finaliter posuerunt delectationem suam in terrenis. Hic opponitur: Sancti non erunt exsecutores sententiae judicis: ergo non erunt vindemiatores. RESPONSIO. Quidquid dicitur hic de Sanctis, non intelligitur de exsecutione sententiae, vel prolatione: sed quia mali eorum comparatione judicabuntur, et legent in eis quae facere debuerunt et noluerunt. Item, dicuntur eos punire et judicare: quia assistunt Christo judicanti et punienti. [Marginal label: Quaestio.] Ulterius quaeritur, Cum non sint duo judicia, sed unum tantum futurum, cum prius habitum sit de judicio ubi Christus misit falcem suam in terram, quare non dicitur de vindemiatione vineae scilicet, cum haec simul fiant? RESPONSIO. Per messem terrae et per uvas vineae intelligitur malorum damnatio, ut dicit Glossa: sed per vineam intelliguntur majores peccatores, qui magis student peccatis: per terram minores, qui minus student in hujusmodi: sicut major cura adhibetur circa vineam, quam circa terram: et ideo ponit de messione terrae et vindemiatione vineae ad signandum illa duo genera peccatorum, cum simul fient in judicio uno. "Et misit in lacum irae Dei," id est, infernum qui dicitur lacus propter suam profunditatem, sed irae Dei propter vindictam quam ibi patiuntur et iram. Ezechiel. XXXII, 24: Portaverunt ignominiam suam cum his qui descendunt in lacum. "Magnum," propter capacitatem, et quia magnos suscipiet ad poenam. Hieronymus legit magnum substantive, sic dicens: "Non lacum magnum dixit, sed magnum misit in lacum, id est, superbum et elatum in vindictam." Psal. LXXXVIII, 11: Tu humiliasti sicut vulneratum, superbum.
"And another Angel went out from the altar, etc." Here it is determined how Christ commands the Saints to judge. And it is divided into two parts. First, Christ's command is set down; secondly, the obedience of the Saints, there at verse 19, "And the Angel sent." And in the first three things are said. First, Christ is introduced as going out from a place more secret than the other Saints. Secondly, that he had power over the punishments of hell, there, "Who had." Thirdly, his command to the Saints who were about to judge, there, "And he cried with a great voice." Therefore he says: "And another Angel," that is, Christ who is other than the Saints, "went out," namely through manifestation, "from the altar," that is, from a place more secret than the other Saints, as the Gloss says. "Who had power over fire," that is, over eternal punishment. Matthew 10:28: Who can send soul and body into Gehenna. "And he cried with a great voice," that is, with authority of commanding, "to him," namely the Saints, "who had the sharp sickle," that is, judicial power. "Saying: Send your sickle," that is, exercise judgment so that the cutting off of the evil may happen. [Marginal label: Vine. Cluster.] Hence there follows: "And gather the clusters of the vine of the earth." By vine is understood a collection or plurality of men; by clusters, the works which are commanded to be gathered, because through them men deserve to be punished. Therefore the sense is: "And gather the clusters of the vine of the earth," that is, all the reprobate who put their hope in earthly things because of their evil works: "because its grapes are ripe." Bede: that is, the sins have been consummated.
19. "And the Angel sent his sharp sickle onto the earth, and gathered the vine of the earth, and sent it into the great winepress of God's wrath: 20. And the winepress was trodden outside the city."
Here the obedience of the Saints is shown. And five things are said. First, the obedience of the Saints is set down; secondly, the punishment of the evil, there, "And he sent into the winepress." Thirdly, the manner of punishment is shown, there at verse 20, "And the winepress was trodden." Fourthly, who are to be punished, in the same place, "And blood went out." Fifthly, that there will be diversity in punishments, in the same place, "For one thousand six hundred stadia." Therefore he says: "And the Angel sent," that is, the company of the good at Christ's command, "his sharp sickle onto the earth," to judge earthly men; "and gathered the vine of the earth," that is, all who finally placed their delight in earthly things. Here there is an objection: The Saints will not be the executors of the judge's sentence; therefore they will not be gatherers of the vintage. RESPONSE. Whatever is said here about the Saints is not understood of the execution or proclamation of the sentence, but because the evil will be judged by comparison with them, and they will read in them what they ought to have done and did not wish to do. Likewise, they are said to punish and judge them because they assist Christ judging and punishing. [Marginal label: Question.] Further it is asked, since there are not two judgments but only one future judgment, and since there has been previous treatment of the judgment where Christ sent his sickle onto the earth, why is there no mention of the vintage-gathering of the vine, namely since these things happen together? RESPONSE. By the harvest of the earth and by the grapes of the vine the damnation of the evil is understood, as the Gloss says; but by the vine are understood greater sinners, who apply themselves more to sins; by the earth, lesser sinners, who apply themselves less in things of this sort; just as greater care is applied around a vine than around earth. And therefore he sets down the reaping of the earth and the vintage of the vine to signify those two kinds of sinners, although they will happen together in one judgment. "And he sent it into the winepress of God's wrath," that is, hell, which is called a winepress because of its depth, but of God's wrath because of the vengeance and wrath which they suffer there. Ezekiel 32:24: They bore their disgrace with those who go down into the pit. "Great," because of capacity, and because it will receive great men for punishment. Jerome reads "great" substantively, speaking thus: "He did not say a great winepress, but he sent the great one into the winepress, that is, the proud and lifted-up man into vengeance." Psalm 88:11: You humbled the proud one as one wounded.
"Et calcatus est lacus extra civitatem." "Calcatus est lacus," id est, calcati sunt qui erant in lacu, continens pro contento, id est, in aeterna morte sunt depressi. "Extra civitatem," id est, extra Ecclesiam et bonorum congregationem, quae est civitas sanctificata in qua requiescit. [Marginal label: Quaestio.] Sed quaeritur, Quomodo hic fiat mentio de calcatione uvae vineae terrae, quando non facit mentionem de segete? RESPONSIO. Idem intelligitur per botrum vineae, et segetem terrae, id est, mali et peccatores. Idem etiam per torcular vel lacum in quo premuntur uvae, et per aream in quam manipuli congregantur, scilicet, poena inferni.
"Et exivit sanguis de lacu usque ad frenos equorum per stadia mille sexcenta." Hic ostenditur qui sunt puniendi, quoniam non solum majores, sed etiam minores, qui signantur per frenos equorum: nam sicut equus per frenum regitur, sic minores per majores. [Marginal label: Sanguis diversificatur.] Dicit ergo: "Et exivit sanguis de lacu." Sicut dicit Haymo, sanguis accipitur multipliciter. Quandoque signat propagationem humanae sobolis. Joan. I, 13: Qui non ex sanguinibus, neque ex voluntate carnis. Quandoque peccatum homicidii et adulterii. Psal. L, 16: Libera me de sanguinibus. Quandoque peccatum infidelitatis, sicut, Exod. VII, 20, ubi dicitur, quod aquae versae sunt in sanguinem. Quandoque quodlibet mortale peccatum. Osee, IV, 2: Sanguis sanguinem tetigit. Hic accipitur isto modo. Unde sensus est: "Et exivit sanguis," id est, vindicta sanguinis, id est, peccati. Vel, "Exivit sanguis," id est, poena aeterna exuberavit quae infligitur pro sanguine, id est, peccato, "usque ad frenos equorum," id est, usque ad ipsos rectores iniquorum puniendos daemones. [Marginal label: Frena equorum.] Vel, "Usque ad frenos equorum," id est, praelatos, qui sunt rectores aliorum, qui sicut fuerunt similes in culpa, erunt similes in poenis, ideo gravius punientur. Sapient. VI, 6: Judicium durissimum in his qui praesunt, fiet: durum, quia male intraverunt: durius, quia male vixerunt: durissimum, quia male rexerunt. Ergo: "Usque ad frenos equorum," id est, usque ad rectores subditorum pervenit vindicta sanguinis, scilicet, vitiorum.
"And the winepress was trodden outside the city." "The winepress was trodden," that is, those who were in the winepress were trodden, the container being put for the contained; that is, they were pressed down in eternal death. "Outside the city," that is, outside the Church and the congregation of the good, which is the sanctified city in which he rests. [Marginal label: Question.] But it is asked how mention is made here of the treading of the grape of the vine of the earth, when he makes no mention of the grain-field? RESPONSE. The same thing is understood by the cluster of the vine and the grain-field of the earth, that is, evil men and sinners. The same thing also is understood by the winepress or pit in which grapes are pressed and by the threshing-floor into which sheaves are gathered, namely the punishment of hell.
"And blood went out from the winepress as far as the bridles of the horses, for one thousand six hundred stadia." Here it is shown who are to be punished, since not only the greater, but also the lesser, who are signified by the bridles of the horses: for as a horse is governed by a bridle, so lesser men are governed by greater. [Marginal label: Blood is diversified.] Therefore he says: "And blood went out from the winepress." As Haymo says, blood is taken in many ways. Sometimes it signifies the propagation of human offspring. John 1:13: Who not from bloods, nor from the will of the flesh. Sometimes the sin of homicide and adultery. Psalm 50:16: Free me from bloods. Sometimes the sin of unbelief, as in Exodus 7:20, where it is said that the waters were turned into blood. Sometimes any mortal sin. Hosea 4:2: Blood has touched blood. Here it is taken in that way. Hence the sense is: "And blood went out," that is, the vengeance of blood, that is, of sin. Or, "Blood went out," that is, eternal punishment overflowed which is inflicted for blood, that is, for sin, "as far as the bridles of the horses," that is, as far as those very rulers of the wicked, the demons, who must be punished. [Marginal label: Bridles of horses.] Or, "As far as the bridles of the horses," that is, prelates, who are rulers of others, who, just as they were alike in guilt, will be alike in punishments; therefore they will be punished more gravely. Wisdom 6:6: A most severe judgment will be made in those who preside: severe, because they entered badly; more severe, because they lived badly; most severe, because they ruled badly. Therefore: "As far as the bridles of the horses," that is, as far as the rulers of subjects, the vengeance of blood, namely of vices, reaches.
"Per stadia mille sexcenta." [Marginal label: Stadium.] Hic ostenditur poenarum diversitas. NOTA: Sicut dicit Haymo, stadium est graeca mensura, et dicitur a stando, eo quod Hercules uno anhelitu currens centum viginti quinque passus stetit. Hac mensura Graeci metiebantur loca, in quibus ludebant, ibique ludentes spatiando deambulabant, per quos intelliguntur omnes qui vanitatibus et ludis hujus mundi sunt dediti, qui quaerunt tantum gloriam in praesenti et non in futuro. Horum, sicut dicit Glossa, triplex est status. Quidam sunt in hujusmodi ludis imperfecti, et minus exercitati, et signantur per sex: et alii perfectiores, et signantur per centum: alii perfectissimi, qui signantur per mille. Unde istis secundum diversitatem statuum reddetur poenarum diversitas. Unde vindicta extendit se a minoribus usque ad majores secundum omnem differentiam status. Unde hoc est quod dicitur: "Et exivit sanguis usque ad frenos equorum," id est, a minoribus usque ad majores, involvendo omnes, scilicet perfectos in malo qui signantur per sex. Unde subdit: "Per stadia mille sexcenta." Malum ergo est esse in his ludis: quia si fuerit socius ludorum, erit et socius suppliciorum. Et ideo dicitur, Jerem. XV, 17: Non sedi in concilio ludentium, et gloriatus sum a facie manus tuae: solus sedebam, quoniam amaritudine replesti me.
Hic incidunt dubitabilia.
[Marginal label: Dub. 1.] Primo, super illo verbo v. 3: "Et cantabant quasi canticum novum ante sedem, et ante quatuor, etc.," quaeritur, Cum Christi virgines sint equi et sedes et quatuor animalia, et viginti quatuor seniores, quid est quod ante sedem Dei cantare dicuntur? RESPONSIO Haymonis: "Quia ante sedem consistunt, qui nulla rerum mutabilium varietate a contemplatione conditoris animos reflectunt."
[Marginal label: Dub. 2.] Secundo, super illo verbo v. 4: "Et sequuntur Agnum quocumque ierit," quaeritur, Utrum omnes Sancti Christum sequantur quocumque ierit? Et videtur quod sic: quia omnes Sancti satiantur quantum ad visum corporalem in illius humanitate, et quantum ad spiritualem in illius divinitate: et sic numquam ab illo separabuntur. RESPONSIO Augustini in libro de sancta Virginitate: "Sequuntur Agnum caeteri fideles qui amiserunt corporis virginitatem, non quocumque ille ierit, sed quousque illi poterunt: possunt autem ubique, praeterquam cum in decore virginitatis incedit."
[Marginal label: Dub. 3.] Tertio quaeritur, Cum Christus martyr et praedicator fuit et virgo, quibus omnibus debetur aureola spiritualis, quare potius dicitur de virginibus quod sequuntur Agnum quocumque ille ierit, quam de martyribus, vel praedicatoribus? RESPONSIO. Quia nec praedicatio, nec martyrium, signum est innocentiae generalis, sed virginitas. Probabile enim est, quod qui seipsum contempsit propter Deum, quod mundum et ea quae in mundo sunt, contempserit: unde signanter dicitur, quod sequuntur Agnum, non Christum: in quo notabiliter innocentia exprimitur.
"For one thousand six hundred stadia." [Marginal label: Stadium.] Here the diversity of punishments is shown. NOTE: As Haymo says, a stadium is a Greek measure, and it is named from standing, because Hercules, running one hundred twenty-five paces in one breath, stopped. With this measure the Greeks measured places in which they played, and there those playing walked about in spaces; through them are understood all who are given over to the vanities and games of this world, who seek only glory in the present and not in the future. Of these, as the Gloss says, there is a threefold state. Some are imperfect and less exercised in games of this sort, and they are signified by six; and others are more perfect, and they are signified by one hundred; others are most perfect, who are signified by one thousand. Hence to these according to the diversity of states a diversity of punishments will be rendered. Hence vengeance extends itself from lesser persons as far as greater according to every difference of state. Hence this is what is said: "And blood went out as far as the bridles of the horses," that is, from lesser persons as far as greater, encompassing all, namely those perfect in evil who are signified by six. Hence he adds: "For one thousand six hundred stadia." Therefore it is evil to be in these games, because if one has been a companion of games, he will also be a companion of torments. And therefore it is said in Jeremiah 15:17: I did not sit in the council of those playing, and I gloried before the face of your hand; I sat alone, because you filled me with bitterness.
Here doubtful points occur.
[Marginal label: Doubt 1.] First, on that word of verse 3: "And they were singing as if a new canticle before the throne, and before the four, etc.," it is asked: Since Christ's virgins are horses and the throne and the four living creatures and the twenty-four elders, what is meant by saying that they sing before the throne of God? RESPONSE of Haymo: "Because those stand before the throne who by no variety of mutable things turn their minds away from contemplation of the Creator."
[Marginal label: Doubt 2.] Secondly, on that word of verse 4: "And they follow the Lamb wherever he goes," it is asked whether all the Saints follow Christ wherever he goes? And it seems that they do, because all the Saints are satisfied, as to bodily sight, in his humanity, and, as to spiritual sight, in his divinity; and thus they will never be separated from him. RESPONSE of Augustine in the book On Holy Virginity: "The other faithful who have lost bodily virginity follow the Lamb, not wherever he goes, but as far as they will be able; but they are able everywhere except when he walks in the beauty of virginity."
[Marginal label: Doubt 3.] Thirdly it is asked: Since Christ was martyr and preacher and virgin, to all of which a spiritual aureole is owed, why is it said of virgins rather than of martyrs or preachers that they follow the Lamb wherever he goes? RESPONSE. Because neither preaching nor martyrdom is a sign of general innocence, but virginity is. For it is probable that one who has despised himself for God's sake has despised the world and the things that are in the world. Hence it is pointedly said that they follow the Lamb, not Christ; in this innocence is notably expressed.
[Marginal label: Dub. 4.] Quarto, super illo verbo v. 5: "Et in ore eorum non est inventum mendacium," quaeritur, Quare hoc de solis virginibus specialiter dicitur? RESPONSIO Haymonis: "Quia ad comparationem aliorum soli virgines veraces sunt, qui veritati quae Christus est, virginitate mentis et corporis amplius inhaerere videntur."
[Marginal label: Dub. 5.] Quinto, super illo verbo v. 6: "Et vidi alterum Angelum." Glossa, Praedicatores, quaeritur, Cum Christus dicat, Joan. XVII, 20 et 21: Rogo... ut et ipsi in nobis unum sint: si ergo unum sunt, quomodo vocat hic ordinem Praedicatorum alterum Angelum? RESPONSIO Haymonis: "Cum dicit, alter Angelus, ordo Praedicatorum intelligitur, non quod Christus et ejus Praedicatores unum non sint: quia ille caput, electi vero membra, sed quia in narratione non unus."
[Marginal label: Dub. 6.] Sexto, super illo verbo v. 17: "Habens et ipse falcem acutam," id est, judiciariam potestatem, sicut et Christus, quaeritur, Quomodo Sancti judicabunt de quibus hic fit mentio, scilicet perfecti? RESPONSIO. Tota Trinitas judicabit auctoritate, Filius Dei in quantum homo ministerio, sancti vero qui omnia reliquerunt pro Christo, Christo judici assidendo propinquius et etiam in loco eminentiori: omnes Sancti communiter, ad sententiam approbando. SED CONTRA: Super epistolam primam ad Corinthios, VI, 2: An nescitis quoniam Sancti de hoc mundo judicabunt? dicit Glossa: "Sancti judicabunt melioris facti comparatione, judicabunt et auctoritate et potestate." SOLUTIO. Illa auctoritas nihil aliud est quam ista supereminentia quam habebunt Sancti respectu aliorum quantum ad loci positionem.
VISIO QUINTA.
CAPUT XV.
Qui bestiam vicerunt et ejus imaginem, ac numerum nominis ejus, Deum glorificant; et septem Angelis habentibus septem plagas novissimas dantur septem phialae ira Dei plenae.
1. Et vidi aliud signum in coelo magnum et mirabile: Angelos septem, habentes plagas septem novissimas, quoniam in illis consummata est ira Dei. 2. Et vidi tamquam mare vitreum mistum igne: et eos qui vicerunt bestiam, et imaginem ejus, et numerum nominis ejus, stantes super mare vitreum, habentes citharas Dei. 3. Et cantantes canticum Moysi, servi Dei, et canticum Agni, dicentes: Magna et mirabilia sunt opera tua, Domine Deus omnipotens: justae et verae sunt viae tuae, Rex saeculorum. 4. Quis non timebit te, Domine, et magnificabit nomen tuum 2? quia solus pius es: quoniam omnes gentes venient, et adorabunt in conspectu tuo, quoniam judicia tua manifesta sunt. 5. Et post haec vidi, et ecce apertum est templum tabernaculi testimonii in coelo: 6. Et exierunt septem Angeli habentes septem plagas de templo, vestiti lino mundo et candido, et praecincti circa pectora zonis aureis. 7. Et unum de quatuor animalibus dedit septem Angelis septem phialas aureas, plenas iracundiae Dei viventis in saecula saeculorum. 8. Et impletum est templum fumo a majestate Dei, et de virtute ejus: et nemo poterat introire in templum, donec consummarentur septem plagae septem Angelorum.
[Marginal label: Doubt 4.] Fourthly, on that word of verse 5: "And in their mouth no lie has been found," it is asked: Why is this said specially of virgins alone? RESPONSE of Haymo: "Because by comparison with others only virgins are truthful, who by virginity of mind and body are seen to cling more fully to the Truth which is Christ."
[Marginal label: Doubt 5.] Fifthly, on that word of verse 6: "And I saw another Angel." The Gloss says: Preachers. It is asked: Since Christ says, John 17:20 and 21: I ask ... that they too may be one in us; therefore if they are one, how does he here call the order of Preachers another Angel? RESPONSE of Haymo: "When he says another Angel, the order of Preachers is understood, not because Christ and his Preachers are not one, since he is the head and the elect are members, but because in narration they are not one."
[Marginal label: Doubt 6.] Sixthly, on that word of verse 17: "He also having a sharp sickle," that is, judicial power, as also Christ, it is asked: How will the Saints of whom mention is made here, namely the perfect, judge? RESPONSE. The whole Trinity will judge by authority, the Son of God insofar as he is man by ministry, and the saints who have left all things for Christ by sitting nearer to Christ the judge and also in a more eminent place; all the Saints commonly, by approving the sentence. BUT ON THE CONTRARY: On the first epistle to the Corinthians 6:2: Do you not know that the Saints will judge concerning this world? the Gloss says: "The Saints will judge by comparison of a better deed; they will judge both by authority and by power." SOLUTION. That authority is nothing other than that supereminence which the Saints will have with respect to others as to the position of place.
THE FIFTH VISION.
CHAPTER XV.
Those who conquered the beast and its image and the number of its name glorify God; and to the seven Angels having the seven last plagues are given seven bowls full of the wrath of God.
1. And I saw another sign in heaven, great and marvelous: seven Angels having the seven last plagues, since in them the wrath of God was consummated. 2. And I saw as it were a glassy sea mingled with fire: and those who conquered the beast and its image and the number of its name, standing upon the glassy sea, having the harps of God. 3. And singing the canticle of Moses, the servant of God, and the canticle of the Lamb, saying: Great and marvelous are your works, Lord God almighty; just and true are your ways, King of ages. 4. Who will not fear you, Lord, and magnify your name 2? because you alone are holy: because all nations will come and will adore in your sight, because your judgments are manifest. 5. And after these things I saw, and behold the temple of the tabernacle of testimony was opened in heaven: 6. And the seven Angels having the seven plagues went out from the temple, clothed with clean and white linen and girded around their breasts with golden girdles. 7. And one of the four living creatures gave to the seven Angels seven golden bowls, full of the wrath of God living forever and ever. 8. And the temple was filled with smoke from the majesty of God and from his power; and no one was able to enter into the temple until the seven plagues of the seven Angels were consummated.
IN CAPUT XV APOCALYPSIS ENARRATIO.
1. "Et vidi aliud signum in coelo magnum et mirabile: Angelos septem, habentes plagas septem novissimas, quoniam in illis consummata est ira Dei."
Cum supra actum sit de quatuor visionibus, hic agitur de quinta. Et hoc, sicut dicit Beda, per septem plagas novissimas terram punientes: et durat ab hoc capitulo usque ad capitulum XVIII. Et dividitur haec pars in tres, et continet tria capitula. In prima, agitur de Praedicatoribus qui damnationem reproborum nuntiaturi sunt. In secunda, manifestatur damnatio reproborum per praedicationem eorum, infra, XVI, 1: "Et audivi vocem magnam." In tertia, ostenditur causa damnationis eorum, infra, XVII, 1: "Et venit unus de septem Angelis." In hoc autem capitulo determinatur de Praedicatoribus qui tempore Antichristi damnationem reproborum nuntiabunt. Et dividitur hoc capitulum in quatuor partes. In prima, ponitur visio Praedicatorum habentium potestatem plagandi. In secunda, ostenditur causa liberans ab istis plagis, ibi, v. 2: "Et vidi tamquam mare." Tertio, ostenditur qui liberabuntur ab istis plagis, ibidem, "Et eos qui vicerunt." Quarto, qui plagari digni sunt, ibi, v. 5: "Et post haec vidi."
Dicit ergo quid viderit. "Et vidi," id est, in visione spirituali. Et quid? "Signum aliud." Et ubi? "In coelo." Et quantum et quale: "Magnum et mirabile." Deinde manifestat quod signum fuerit, cum dicit: "Angelos septem." Vel, aliter exponitur sic: "Et vidi aliud signum." Glossa, in figura aliud signante: ergo ista visio fuit imaginaria, quod concedunt multi. Vel, potest dici quod Joannes vidit rem figurae intellectuali visione: et deinde ostensa est figura sub qua nuntiaret eam, et scriberet. "In coelo," id est, in Ecclesia Sanctorum quae alta est per vitae eminentiam. Ad Philip. III, 20: Conversatio nostra in coelis est. Stellata virtutum varietate. I ad Corinth. XII, 8: Alii datur sermo scientiae, alii sermo sapientiae. "Magnum," significatione, "mirabile," comprehensione, vel dignum admiratione. Et in hoc quod dicit signum esse magnum et mirabile, excitat attentionem audientis. Unde Beda: "Intentum voluit fieri auditorem, dicendo signum magnum, etc." Quod autem sit illud signum, aperit cum subdit: "Angelos septem," id est, Praedicatores universos: quia nuntii sunt veritatis, ut Angeli. Et quia septimus est numerus universitatis, cum eo totum tempus mensuratur. Vel, dicuntur septem Praedicatores Angeli septem, propter septiformem gratiam Spiritus sancti quam habent, vel propter virtutes septem. [Marginal label: Septem plagae novissimae.] "Habentes," scilicet ex officio suae praedicationis, "septem plagas novissimas," per modum denuntiationis: quia plagas novissimas nuntiabunt, quas reprobi patientur tempore Antichristi, quae omnes per septem plagas signantur. Unde Hieronymus: "Plenitudo vindictae et consummatio in septem plagis ostenditur." Septem vero propter septem mortalia peccata. Vel dicit: "Novissimas," id est, gravissimas: quia illi gravissime punientur, sicut gravissime peccaverunt, vel peccabunt: vel quia post non inferentur: vel quia homines novissimi temporibus illis punientur. NOTA: Istae plagae septem sunt. Prima, carentia divinae visionis. Isa. XXVI, 10: Tollatur impius, etc., secundum aliam litteram 3. Secunda, vermis conscientiae. Isa. LXVI, 24: Vermis eorum non morietur. Tertia, ardor gehennae. Isa. LXVI, 24: Et ignis eorum non exstinguetur. Quarta, frigus. Job, XXIV, 19: Ad nimium calorem transeat ab aquis nivium, etc. Quinta, caligo, et tenebrae. Matth. XXII, 13: Mittite eum in tenebras. Sexta, foetor intolerabilis. Isa. XXXIV, 3: De cadaveribus eorum ascendet foetor. Septima, horror daemonum. Sapient. XVII, 4: Personae tristes illis apparentes pavorem illis praestabant. "Quoniam in illis consummata est ira Dei." Haymo, id est, consummabitur: quia Christus statim ad judicium veniet, et damnabuntur miseri, quia Christum reliquerunt et Antichristum secuti sunt.
EXPOSITION ON CHAPTER XV OF THE APOCALYPSE.
1. "And I saw another sign in heaven, great and marvelous: seven Angels having the seven last plagues, since in them the wrath of God was consummated."
Since there has been treatment above of four visions, here the fifth is treated. And this, as Bede says, is through the seven last plagues punishing the earth; and it lasts from this chapter as far as chapter 18. And this part is divided into three, and contains three chapters. In the first, there is treatment of the Preachers who are going to announce the damnation of the reprobate. In the second, the damnation of the reprobate is manifested through their preaching, below, 16:1: "And I heard a great voice." In the third, the cause of their damnation is shown, below, 17:1: "And one of the seven Angels came." But in this chapter there is determination about the Preachers who in the time of Antichrist will announce the damnation of the reprobate. And this chapter is divided into four parts. In the first, the vision of the Preachers having the power of plaguing is set down. In the second, the cause freeing from those plagues is shown, there at verse 2, "And I saw as it were a sea." Thirdly, it is shown who will be freed from those plagues, in the same place, "And those who conquered." Fourthly, who are worthy to be plagued, there at verse 5, "And after these things I saw."
Therefore he says what he saw. "And I saw," that is, in spiritual vision. And what? "Another sign." And where? "In heaven." And how great and what kind: "Great and marvelous." Then he manifests what the sign was, when he says: "Seven Angels." Or it is expounded in another way thus: "And I saw another sign." The Gloss: in another signifying figure; therefore that vision was imaginary, which many concede. Or it can be said that John saw the thing of the figure by intellectual vision; and then the figure under which he would announce and write it was shown. "In heaven," that is, in the Church of the Saints, which is high through eminence of life. Philippians 3:20: Our conversation is in heaven. Starred with a variety of virtues. 1 Corinthians 12:8: To one is given the word of knowledge, to another the word of wisdom. "Great," in signification, "marvelous," in comprehension, or worthy of admiration. And in this, that he says the sign is great and marvelous, he excites the attention of the hearer. Hence Bede says: "He wished the hearer to become intent by saying a great sign, etc." What that sign is, he opens when he adds: "Seven Angels," that is, all Preachers, because they are messengers of truth, as Angels. And because the seventh is the number of universality, since by it all time is measured. Or, the seven Preachers are called seven Angels because of the sevenfold grace of the Holy Spirit which they have, or because of the seven virtues. [Marginal label: The seven last plagues.] "Having," namely from the office of their preaching, "the seven last plagues," by way of announcement, because they will announce the last plagues which the reprobate will suffer in the time of Antichrist, all of which are signified by the seven plagues. Hence Jerome says: "The fullness of vengeance and consummation is shown in the seven plagues." Seven, however, because of the seven mortal sins. Or he says "last," that is, most grave, because they will be punished most gravely, just as they sinned, or will sin, most gravely; or because afterward they will not be inflicted; or because the last men will be punished in those times. NOTE: Those seven plagues are these. First, the lack of divine vision. Isaiah 26:10: Let the impious man be taken away, etc., according to another reading 3. Second, the worm of conscience. Isaiah 66:24: Their worm will not die. Third, the burning of Gehenna. Isaiah 66:24: And their fire will not be extinguished. Fourth, cold. Job 24:19: Let him pass from the waters of snow to excessive heat, etc. Fifth, gloom and darkness. Matthew 22:13: Cast him into darkness. Sixth, intolerable stench. Isaiah 34:3: From their corpses a stench will ascend. Seventh, horror of demons. Wisdom 17:4: Sad faces appearing to them brought fear upon them. "Since in them the wrath of God was consummated." Haymo: that is, will be consummated, because Christ will come immediately to judgment, and the wretched will be damned because they left Christ and followed Antichrist.
2. "Et vidi tamquam mare vitreum mistum igne." Hic ostenditur quae sit causa liberans ab his plagis, scilicet baptismus. Et primo describitur ab effectu remissionis peccatorum: secundo, a puritate fidei, ibi, "Vitreum:" tertio, a gratia Spiritus sancti a quo est utrumque illorum, ibi, "Mistum igne." Dicit ergo: "Et vidi," intellectu scilicet spirituali, "tamquam mare vitreum," id est, baptismum, qui est causa salutis et initium. [Marginal label: Baptismus dicitur mare vitreum.] Dicitur autem baptismus mare. In mari rubro Egyptii sunt submersi 4: in baptismo omnis amaritudo peccatorum deletur. "Vitreum" autem dicitur, propter puritatem fidei quae in baptismo manifestatur. Vitrum corpus diaphanum est. Unde quod habet interius, videtur exterius, et per vitrum signatur puritas fidei baptizatorum, qui quod habent interius in corde, foris ostendunt in confessione, quando dicunt se credere in Patrem et Filium et Spiritum sanctum. [Marginal label: Vitrum.] Aliter: In vitro signatur characteris impressio: quia vitrum lucidum est, et lucis solaris susceptivum, per quod signatur character qui est dispositio animae qua mediante suscipit gratiam, sicut dicunt quidam. "Mistum igne," id est, Spiritu sancto qui datur in baptismo ad confirmandum et consolidandum corda, ut homines firmos et stabiles reddat. Unde Haymo: "Mare mistum igne dicitur: quia per virtutem Spiritus sancti fideles firmantur, ne fluctuent, aut ullis persecutionibus in mollitiem convertantur." Est ergo sensus, quod baptismus dicitur mare, quia ibi peccata diluuntur: vitreum, quia fides manifestatur, vel character recipitur: et mistum igne, id est, coagulatum et roboratum Spiritus sancti calore.
"Et eos qui vicerunt bestiam, et imaginem ejus, et numerum nominis ejus." Hic est tertia pars capituli, in qua ostendit illos qui liberabuntur a plagis illis. Et primo describuntur a victoria mali impugnantis: secundo, ab operatione boni delectantis, ibi, "Stantes super mare." "Et," supple, vidi "eos qui vicerunt bestiam," id est, Antichristum bestialem, "et imaginem ejus," id est, sequaces ejus, conformantes se ei in vita et doctrina, "et numerum nominis ejus," supple, vicerunt, non credentes per hoc ipsum esse Deum, quamvis velit se ostendere esse Deum per numerum nominis sui.
"Stantes super mare vitreum, habentes citharas Dei. 3. Et cantantes canticum Moysi, servi Dei, et canticum Agni, dicentes: Magna et mirabilia sunt opera tua, Domine Deus omnipotens: justae et verae sunt viae tuae, Rex saeculorum. 4. Quis non timebit te, Domine, et magnificabit nomen tuum? quia solus pius es: quoniam omnes gentes venient, et adorabunt in conspectu tuo, quoniam judicia tua manifesta sunt."
2. "And I saw as it were a glassy sea mingled with fire." Here he shows what the cause freeing from these plagues is, namely baptism. And first it is described from the effect of the remission of sins; secondly, from the purity of faith, there, "Glassy"; thirdly, from the grace of the Holy Spirit, from whom each of those two things comes, there, "Mingled with fire." Therefore he says: "And I saw," namely by spiritual understanding, "as it were a glassy sea," that is, baptism, which is the cause and beginning of salvation. [Marginal label: Baptism is called a glassy sea.] Now baptism is called a sea. In the Red Sea the Egyptians were submerged 4; in baptism every bitterness of sins is destroyed. But it is called "glassy" because of the purity of faith which is manifested in baptism. Glass is a transparent body. Hence what it has within is seen outside; and by glass is signified the purity of the faith of the baptized, who outwardly show in confession what they have inwardly in the heart, when they say that they believe in the Father and the Son and the Holy Spirit. [Marginal label: Glass.] In another way: in glass the impressing of a character is signified, because glass is lucid and receptive of solar light, by which is signified the character, which is a disposition of the soul by means of which it receives grace, as certain persons say. "Mingled with fire," that is, with the Holy Spirit, who is given in baptism for confirming and strengthening hearts, so that he may render men firm and stable. Hence Haymo says: "It is called a sea mingled with fire because by the power of the Holy Spirit the faithful are strengthened, lest they fluctuate or be turned into softness by any persecutions." Therefore the sense is that baptism is called sea because there sins are washed away; glassy, because faith is manifested, or the character is received; and mingled with fire, that is, coagulated and strengthened by the heat of the Holy Spirit.
"And those who conquered the beast and its image and the number of its name." Here is the third part of the chapter, in which he shows those who will be freed from those plagues. And first they are described from victory over the evil that attacks them; secondly, from the operation of the good that delights them, there, "Standing upon the sea." "And," supply, I saw "those who conquered the beast," that is, bestial Antichrist, "and his image," that is, his followers, conforming themselves to him in life and doctrine, "and the number of his name," supply, conquered, by not believing that by this very thing he is God, although he wishes to show himself to be God through the number of his name.
"Standing upon the glassy sea, having the harps of God. 3. And singing the canticle of Moses, the servant of God, and the canticle of the Lamb, saying: Great and marvelous are your works, Lord God almighty; just and true are your ways, King of ages. 4. Who will not fear you, Lord, and magnify your name? because you alone are holy: because all nations will come and will adore in your sight, because your judgments are manifest."
Hic describit eos a boni operatione. Et primo dicit, quod servaverunt innocentiam baptismalem. Secundo, quod mortificaverunt carnem, ibi, "Habentes citharas." Tertio, quod utriusque Testamenti praedicaverunt veritatem, ibi, v. 3: "Et cantantes canticum Moysi." Continua: Vidi illos qui vicerunt bestiam, "stantes," scilicet per veram fidem et rectam intentionem, "super mare vitreum," id est, supra baptismum. Quasi dicat: Numquam ceciderunt a gratia baptismali. Haymo: "Supra mare stant, qui hoc quod baptizati professi sunt, tenent." Vel, per mare intelligitur mundus: unde, "super mare stantes," id est, supra mundum ipsum, scilicet contemnendo. Vel, per mare intelliguntur tribulationes amarae: unde, "stantes super mare," id est, superantes tribulationum amaritudines et tentationum.
"Habentes citharas Dei." NOTA: In cithara est lignum quod signat Christi crucem, chordae quae signant corpora distenta per poenitentiam ad Christi imitationem, secundum illud Apostoli, ad Galat. V, 24: Qui sunt Christi, carnem suam crucifixerunt. Ergo sensus est: "Habentes citharas," id est, carnis passionem et mortificationem, "Dei," id est, Christi, qui patitur in eis. Vel, "Dei," id est, secundum mandatum Christi et exemplum, qui prius mortificavit carnem suam, vigilando, et jejunando, et ad ultimum voluntarie moriendo. Vel, "Dei," id est, propter Deum. Vel, "Dei," quia hoc est Dei donum. [Marginal label: Mortificatio carnis fit multis modis.] Et dicitur "citharas" in plurali: quia pluribus modis fit mortificatio carnis. Vigiliis. Eccli. XXXI, 1: Vigilia honestatis tabefacit carnes. Item, disciplinis et jejuniis. Eccli. XXXIII, 25: Cibaria, et virga, et onus asino: panis, et disciplina, et opus servo. Item, meditationibus. Eccli. XII, 12: Frequens meditatio carnis afflictio est. Unde Hieronymus: "Ama studium litterarum, et carnis vitia non amabis." Item, laboribus. Eccli. XXXIII, 27: Jugum et lorum curvant collum durum: et servum inclinant operationes assiduae. [Marginal label: Quatuor citharas debent habere Praedicatores.] Item, dicit citharas pluraliter: quia quatuor sunt citharae quas debent habere Praedicatores. Prima est carnis mortificatio. Eccli. XXXIX, 20: Confitemini illi in voce labiorum vestrorum, et in canticis labiorum, et citharis, id est, in confessione, et carnis mortificatione. Secunda est cordis compassio. Isa. XVI, 11: Venter meus ad Moab, id est, ad peccatores, quasi cithara sonabit. Tertia, obedientia et patientia quas Christus habuit in cruce, et sic vicit. Isa. XXX, 32: In tympanis, et citharis, et in bellis praecipuis expugnabit eos. Hoc significatum est, I Regum, XVI, 23, ubi dicitur, quod David accipiente citharam, malus spiritus recessit a Saul. Quarta est oris praedicatio. Isa. XXIV, 8: Conticuit dulcedo citharae. Job, XXX, 31: Versa est in luctum cithara mea.
Here he describes them from the operation of good. And first he says that they preserved baptismal innocence. Secondly, that they mortified the flesh, there, "Having harps." Thirdly, that they preached the truth of both Testaments, there at verse 3, "And singing the canticle of Moses." Continue: I saw those who conquered the beast, "standing," namely through true faith and right intention, "upon the glassy sea," that is, above baptism. As if he said: They never fell from baptismal grace. Haymo: "Those stand above the sea who hold what they professed when baptized." Or, by the sea the world is understood; hence, "standing upon the sea," that is, above the world itself, namely by despising it. Or, by the sea bitter tribulations are understood; hence, "standing upon the sea," that is, overcoming the bitternesses of tribulations and of temptations.
"Having harps of God." NOTE: In a harp there is wood, which signifies the cross of Christ, and strings, which signify bodies stretched by penance to the imitation of Christ, according to that saying of the Apostle, Galatians 5:24: Those who are Christ's have crucified their flesh. Therefore the sense is: "Having harps," that is, the suffering and mortification of the flesh, "of God," that is, of Christ, who suffers in them. Or, "of God," that is, according to the command and example of Christ, who first mortified his flesh by watching and fasting, and at the last by dying voluntarily. Or, "of God," that is, for God's sake. Or, "of God," because this is God's gift. [Marginal label: Mortification of the flesh happens in many ways.] And "harps" is said in the plural because the mortification of the flesh happens in several ways. By watchings. Ecclesiasticus 31:1: The watchfulness of honesty wastes the flesh. Likewise, by disciplines and fastings. Ecclesiasticus 33:25: Food and rod and burden for an ass; bread and discipline and work for a servant. Likewise, by meditations. Ecclesiasticus 12:12: Frequent meditation is affliction of the flesh. Hence Jerome says: "Love the study of letters, and you will not love the vices of the flesh." Likewise, by labors. Ecclesiasticus 33:27: Yoke and strap bend a hard neck, and continual works incline a servant. [Marginal label: Preachers ought to have four harps.] Likewise, he says harps in the plural because there are four harps which Preachers ought to have. The first is mortification of the flesh. Ecclesiasticus 39:20: Confess to him with the voice of your lips, and in songs of lips and harps, that is, in confession and mortification of the flesh. The second is compassion of heart. Isaiah 16:11: My belly for Moab, that is, for sinners, will sound like a harp. The third is obedience and patience, which Christ had on the cross, and thus he conquered. Isaiah 30:32: With timbrels and harps and in chief battles he will fight against them. This was signified in 1 Kings 16:23, where it is said that when David took the harp, the evil spirit withdrew from Saul. The fourth is preaching of the mouth. Isaiah 24:8: The sweetness of the harp was silent. Job 30:31: My harp has been turned into mourning.
"Et cantantes canticum Moysi, servi Dei," id est, Vetus Testamentum cum gaudio praedicantes, et opere implentes praecepta Veteris Legis. "Et canticum Agni," id est, praecepta Novi Testamenti. Unde Beda: "Utriusque Testamenti consonam veritatem, ubi non tantum sonus vocis, sed etiam boni operis effectus intelligitur." Psal. XXXI, 2 et 3: Confitemini Domino in cithara: in psalterio decem chordarum psallite illi. Cantate ei canticum novum. "Dicentes." Quasi dicat: Cantantes et dicentes. Vel, cantantes corde, dicentes ore: "Magna sunt opera tua, Domine," quantum ad opera creationis. Sapient. XI, 3: A magnitudine speciei et creaturae, etc. "Et mirabilia," quantum ad opera recreationis. Psal. XCV, 1: Cantate Domino canticum novum, quia mirabilia fecit. Vel, "Magna," quantitate, "mirabilia," virtute, et specie. Job, V, 9: Qui facit magna et inscrutabilia, et mirabilia absque numero. "Domine Deus omnipotens." Domine, qui es honorandus. Matth. IV, 10: Dominum Deum tuum adorabis. "Deus," qui es diligendus. Deuter. VI, 5: Diliges Dominum Deum tuum. "Omnipotens," qui es metuendus. "Justae sunt viae tuae." Justae: quia unicuique pro meritis reddunt vel poenas, vel praemia. Psal. LXI, 13: Reddet unicuique juxta opera sua. "Et verae," quia reddunt quod promittunt, vel ducunt quo promittunt: "sunt viae tuae," id est, institutiones, per quas nos imus ad Deum, et Deus venit ad nos. Vel, "Viae tuae," id est, opera et mandata. Psal. CXVII, 131: Omnes viae tuae veritas. "Rex saeculorum," id est, praesentium et futurorum. I ad Timoth. I, 17: Regi saeculorum. Vel, eorum quae in saeculis sunt et fiunt. Vel, "Rex saeculorum," id est, rector et ordinator temporum.
"Quis non timebit te, Domine, etc." "Quis non timebit te," si considerat opera creationis, et recreationis. Item, serviendo tibi timore filiali. Psal. II, 11: Servite Domino in timore. "Domine," qui es timendus nimis. Malach. I, 6: Si Dominus ego sum, ubi est timor meus? "Et magnificabit nomen tuum," scilicet, propter opera retributionis. Vel, "Magnificabit" credendo, operando, et praedicando, "nomen tuum," quod est admirabile, et laudabile. Psal. VIII, 10: Quam admirabile est nomen tuum in universa terra! Psal. XXXIII, 4: Magnificate Dominum mecum. "Quia solus pius es." Glossa, quia gratis salvas. Ad Titum, III, 5: Non ex operibus justitiae, quae fecimus nos, etc. "Quoniam omnes gentes," id est, aliquid ex omnibus, ut fiat distributio pro generibus singulorum, non pro singulis generum, "venient," scilicet passibus fidei, et bonorum operum, "et adorabunt," adoratione latriae. Glossa: In spiritu et veritate: et sumitur de evangelio Joannis, IV, 23. "In conspectu tuo." Glossa, in beneplacito tuo. Vel, "In conspectu tuo," id est, ut ipsi videant te, et videantur a te. "Quoniam judicia tua," quibus bonos eligis, et malos reprobas: illos humilias et flagellas, alios honoras. Item, "Quoniam judicia tua," scilicet discretionis, disceptationis, et diffinitionis, "manifesta sunt," id est, erunt: quia omnes scient, quod omnia juste fecisti. Deuter. XXXII, 3 et 4: Date magnificentiam Deo nostro. Dei perfecta sunt opera, et omnes viae ejus judicia.
"And singing the canticle of Moses, the servant of God," that is, preaching the Old Testament with joy, and fulfilling in deed the precepts of the Old Law. "And the canticle of the Lamb," that is, the precepts of the New Testament. Hence Bede says: "The harmonious truth of both Testaments, where not only the sound of the voice, but also the effect of good work is understood." Psalm 31:2 and 3: Confess to the Lord on the harp; on a psaltery of ten strings sing psalms to him. Sing to him a new song. "Saying." As if he said: Singing and saying. Or, singing with the heart, saying with the mouth: "Great are your works, Lord," with respect to the works of creation. Wisdom 11:3: From the greatness of species and creature, etc. "And marvelous," with respect to the works of re-creation. Psalm 95:1: Sing to the Lord a new song, because he has done marvelous things. Or, "Great," in quantity, "marvelous," in power and species. Job 5:9: Who does great and inscrutable things, and marvelous things without number. "Lord God almighty." Lord, who are to be honored. Matthew 4:10: You shall adore the Lord your God. "God," who are to be loved. Deuteronomy 6:5: You shall love the Lord your God. "Almighty," who are to be feared. "Just are your ways." Just, because for merits they render to each person either punishments or rewards. Psalm 61:13: He will render to each one according to his works. "And true," because they render what they promise or lead where they promise: "are your ways," that is, institutions, by which we go to God and God comes to us. Or, "Your ways," that is, works and commandments. Psalm 117:131: All your ways are truth. "King of ages," that is, of present and future ages. 1 Timothy 1:17: To the King of ages. Or, of those things which are and happen in the ages. Or, "King of ages," that is, ruler and orderer of times.
"Who will not fear you, Lord, etc." "Who will not fear you," if he considers the works of creation and re-creation. Likewise, by serving you with filial fear. Psalm 2:11: Serve the Lord in fear. "Lord," who are exceedingly to be feared. Malachi 1:6: If I am Lord, where is my fear? "And magnify your name," namely because of the works of retribution. Or, "Will magnify" by believing, working, and preaching, "your name," which is admirable and praiseworthy. Psalm 8:10: How admirable is your name in all the earth! Psalm 33:4: Magnify the Lord with me. "Because you alone are holy." The Gloss: because you save freely. Titus 3:5: Not from works of justice which we did, etc. "Because all nations," that is, something from all nations, so that the distribution is made for kinds of individuals, not for the individuals of kinds, "will come," namely by the steps of faith and of good works, "and will adore," with the adoration of latria. The Gloss: In spirit and truth; and this is taken from the Gospel of John 4:23. "In your sight." The Gloss: in your good pleasure. Or, "In your sight," that is, so that they may see you and be seen by you. "Because your judgments," by which you choose the good and reprobate the evil, humble and scourge the former, honor others. Likewise, "Because your judgments," namely of discretion, debate, and definition, "are manifest," that is, will be manifest, because all will know that you have done all things justly. Deuteronomy 32:3 and 4: Give magnificence to our God. The works of God are perfect, and all his ways are judgments.
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