Works › Commentary on the Apocalypse of Blessed John
Volume 38 · pp. 705–716
Opening Exposition on Chapter XVI of the Apocalypse
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IN CAPUT XVI APOCALYPSIS ENARRATIO.
1. "Et audivi vocem magnam de templo, dicentem septem Angelis: Ite, et effundite septem phialas irae Dei in terram."
Haec est secunda pars principalis hujus quintae visionis, in qua manifestatur damnatio reproborum per praedicationem Sanctorum. Et dividitur haec pars in duas partes. Primo, praecipitur Angelis ut poenas infligant. Secundo, ponitur praecepti exsecutio, ibi, v. 2: "Et abiit primus." Dicit ergo: "Et audivi," scilicet, interiori auditu, "vocem magnam," id est, inspirationem divinam. Haymo: "Vox ista vox est Omnipotentis, quae recte magna dicitur, quia magna praecipit." "De coelo," vel "de templo," id est, de Ecclesia: hic enim est aliud propitiatorium, de quo Deus ad Moysen, Exod. XXV, 22: Inde praecipiam, et loquar ad te supra propitiatorium, ... cuncta quae mandabo per te filiis Israel. "Septem Angelis," id est, Praedicatoribus universis: "Ite," in quo datur intelligi, quod nullus debet praedicare nisi missus. Ad Roman. X, 15: Quomodo praedicabunt nisi mittantur? "Et effundite septem phialas irae Dei in terram," id est, terrenos, denuntiantes eis iram Dei. Quasi dicat: Annuntiate peccatoribus poenas sibi debitas juxta numerum et mensuram peccatorum.
2. "Et abiit primus, et effudit phialam suam in terram: et factum est vulnus saevum et pessimum in homines qui habebant characterem bestiae, et in eos qui adoraverunt bestiam et imaginem ejus."
Hic est secunda pars capituli, in qua agit de denuntiatione damnationis reproborum. Et dividitur in septem partes, secundum numerum septem Angelorum phialas effundentium. In prima continetur damnatio Judaeorum reproborum. In secunda, Gentilium reproborum. In tertia, haereticorum. In quarta, damnatio Antichristi. In quinta, suorum ministrorum. In sexta, falsorum Christianorum. In septima, damnatio daemonum. Prima pars dividitur in duas. Primo dicitur, quod primus ordo Praedicatorum Judaeis praedicavit. Secundo, quod Judaei sunt ex hoc vulnerati, ibi, "Et factum est vulnus." Dicit ergo: "Et abiit," scilicet, praecipienti obediendo, "primus" Angelus, id est, primus ordo Praedicatorum, "et effudit phialam suam," scilicet, suam praedicationem, "in terram," id est, in Judaeos terrena amantes. Vel, "In terram," id est, Judaeam, quae fuit ante terra de qua panis eloquii divini processit. Job, XXVIII, 5: Terra, de qua oriebatur panis, in loco suo igni subversa est. Gregorius: "Quia Judaea prius legem habuit quae reficeret, et post visis miraculis Redemptoris invidiam habuit quae concremaret." "Et factum est vulnus saevum," scilicet, in Judaeis qui sunt excaecati spiritualiter ad praedicationem Apostolorum: "et pessimum," quia Christum recipere nolunt. Unde, Jerem. XXX, 12: Insanabilis fractura tua, pessima plaga tua. Vel sic: "Vulnus saevum," quia excaecati intellectu, "et pessimum," quia corrupti affectu. "Saevum," quia in principio noluerunt recipere Christum: "pessimum," quia in fine recipient Antichristum. Unde subdit: "In homines qui habebant characterem bestiae," id est, fidem Antichristi, "et in eos qui adoraverunt imaginem ejus," id est, conformes erunt praedicatoribus suis.
EXPOSITION ON CHAPTER XVI OF THE APOCALYPSE.
1. "And I heard a great voice from the temple, saying to the seven Angels: Go, and pour out the seven bowls of the wrath of God onto the earth."
This is the second principal part of this fifth vision, in which the damnation of the reprobate is manifested through the preaching of the Saints. And this part is divided into two parts. First, the Angels are commanded to inflict punishments. Secondly, the execution of the command is set down, there at verse 2: "And the first went away." Therefore he says: "And I heard," namely by inner hearing, "a great voice," that is, divine inspiration. Haymo: "That voice is the voice of the Almighty, which is rightly called great because it commands great things." "From heaven," or "from the temple," that is, from the Church; for here there is another propitiatory, concerning which God says to Moses, Exodus 25:22: From there I will command and speak to you above the propitiatory ... all the things that I will command through you to the children of Israel. "To the seven Angels," that is, to all Preachers: "Go," in which it is given to be understood that no one ought to preach unless sent. Romans 10:15: How will they preach unless they are sent? "And pour out the seven bowls of the wrath of God onto the earth," that is, onto earthly men, announcing to them the wrath of God. As if he said: Announce to sinners the punishments owed to them according to the number and measure of their sins.
2. "And the first went away and poured out his bowl onto the earth; and there was made a cruel and very evil wound on the men who had the character of the beast, and on those who adored the beast and its image."
Here is the second part of the chapter, in which he treats of the announcement of the damnation of the reprobate. And it is divided into seven parts, according to the number of the seven Angels pouring out the bowls. In the first is contained the damnation of the reprobate Jews. In the second, of the reprobate Gentiles. In the third, of heretics. In the fourth, the damnation of Antichrist. In the fifth, of his ministers. In the sixth, of false Christians. In the seventh, the damnation of demons. The first part is divided into two. First it is said that the first order of Preachers preached to the Jews. Secondly, that the Jews were wounded by this, there, "And a wound was made." Therefore he says: "And he went away," namely by obeying the one commanding, "the first" Angel, that is, the first order of Preachers, "and poured out his bowl," namely his preaching, "onto the earth," that is, upon Jews loving earthly things. Or, "Onto the earth," that is, Judea, which before was the land from which the bread of divine utterance proceeded. Job 28:5: The land from which bread arose was overturned by fire in its place. Gregory: "Because Judea first had the law that refreshed, and afterward, when the miracles of the Redeemer were seen, had envy that burned." "And a cruel wound was made," namely in the Jews who are spiritually blinded at the preaching of the Apostles; "and very evil," because they do not wish to receive Christ. Hence Jeremiah 30:12: Your fracture is incurable, your wound very evil. Or thus: "A cruel wound," because they were blinded in intellect, "and very evil," because they were corrupted in affection. "Cruel," because in the beginning they were unwilling to receive Christ; "very evil," because in the end they will receive Antichrist. Hence he adds: "On the men who had the character of the beast," that is, the faith of Antichrist, "and on those who adored his image," that is, they will be conformed to his preachers.
Aliter: "Et abiit primus," scilicet Angelus. Moraliter septem comminationes accipiuntur secundum septem peccata mortalia. Et prima comminatio fit gulosis, et bene: quia prima tentatio hominis fuit de vitio gulae et quia hoc vitium est fomentum aliorum. Unde Gregorius: "In pugna Christi prius de gula agitur: quia nisi prius refraenetur, frustra contra alia laboratur." Unde dicit: "Et abiit primus, et effudit phialam suam," scilicet "in terram," id est, iram Dei nuntiavit gulosis imminentem. Et comparantur tales terrae: quia sicut terra non potest satiari aqua, sic nec isti deliciis possunt satiari. [Marginal label: Vulnus saevum.] "Et factum est vulnus saevum." NOTA: Vulnus est divisio continui: qui autem amat vinum et pinguia, adhaeret eis. Fit autem vulnus, quando homo separatur ab eis. Et dicitur "saevum," quando Deus punit per justitiam: sed "pessimum" quoad recipientem: tales enim diligunt terrena propter tria, necessitatem, consolationem, et superfluitatem. Malum ergo erit vulnus, quando auferetur ab eis necessitas: pejus, quando consolatio: pessimum, quando superfluitas. Vel dicitur "pessimum," quia deliciis carebunt, et cruciatus perpetuos sustinebunt. "In homines qui habent characterem bestiae, et qui adorant imaginem ejus," id est, vivunt ad similitudinem bestiarum, servientes ventri suo, sicut Deo. Ad Philip. III, 19: Quorum Deus venter est, et gloria in confusione ipsorum qui terrena sapiunt.
3. "Et secundus Angelus effudit phialam suam in mare."
Supra praedicta est damnatio Judaeorum reproborum, hic praedicitur damnatio Gentilium reproborum. Et dicuntur hic duo. Primo, effusio praedicationis: secundo, ejus effectus, ibi, "Et factus est sanguis." Dicit ergo: "Et secundus Angelus," id est, secundus ordo Praedicatorum, "effudit phialam suam," id est, praedicationem divinae ultionis, "in mare," id est, in Gentiles reprobos, qui mare dicuntur propter fluxum multorum peccatorum: tument enim per superbiam, spumant per luxuriam et gulam, inquieti sunt et amari per saevitiam et iram. Isa. LVI, 20: Impii autem quasi mare fervens, quod quiescere non potest. [Marginal label: Quaestio.] Hic quaeritur secundum Haymonem: Cum praeceptum fuerit istis Angelis ut phialas suas effunderent super terram, quare transgredientes praeceptum, alius in mare, alius in flumina phialam effudit, et sic de aliis? RESPONSIO. Quantum ad litteram videtur mandatum transgredi, sed quantum ad sensum mysticum non: quia quod est terra, hoc est mare, id est, corpus totum diaboli cum suo capite: sed quia istis diversis vitiis effluunt, ideo diversis nominibus nominantur: unde aliquando signantur nomine maris, aliquando nomine fluminum, et sic de aliis.
"Et factus est sanguis tamquam mortui, et omnis anima vivens mortua est in mari." Hic determinatur effectus in Gentilibus reprobis. Et dicuntur hic duo. Primo dicit, quod punientur irrevocabiliter. Secundo, quod jam mortui sunt spiritualiter, ibi, "Et omnis anima vivens." Dicit ergo: "Et factus est sanguis," id est, ultio, vel vindicta sanguinis, id est, peccati quod commiserunt, persequendo Sanctos. Vel, "Factus est sanguis," quem effuderunt, "tamquam mortui," irrationabiliter. Unde Glossa: "Sicut mortuus non redit ad vitam: sic illa sententia damnationis non revocabitur." "Et omnis anima." Haymo: A toto pars intelligitur, sicut illud Psalmi XIII, 3: Omnes declinaverunt. Unde: "Et omnis anima," id est, aliquis de omnibus, "vivens," scilicet mundo, vel sua opinione, vel apparens vivere, "mortua est," supple, spiritualiter, "in mari," id est, propter mare, hoc est, propter amaritudinem persecutionis. Vel sic: "Mortua est in mari," id est, amaritudine gentilitatis. Unde Beda: "Qui se vivere jactabant, mortis probantur auctori servisse, id est, diabolo, cujus invidia mors introivit in orbem terrarum 1."
In another way: "And the first went away," namely the Angel. Morally, the seven threats are taken according to the seven mortal sins. And the first threat is made to the gluttonous, and rightly, because the first temptation of man was concerning the vice of gluttony and because this vice is the kindling of the others. Hence Gregory says: "In the combat of Christ, gluttony is dealt with first, because unless it is first restrained, labor is vain against the others." Hence he says: "And the first went away and poured out his bowl," namely "onto the earth," that is, he announced the wrath of God impending over the gluttonous. And such people are compared to earth, because as earth cannot be satisfied with water, so neither can these be satisfied with delights. [Marginal label: Cruel wound.] "And there was made a cruel wound." NOTE: A wound is the division of what is continuous; but one who loves wine and rich foods clings to them. A wound is made when a man is separated from them. And it is called "cruel" when God punishes through justice, but "very evil" with respect to the recipient; for such people love earthly things for three reasons: necessity, consolation, and superfluity. Therefore the wound will be evil when necessity is taken away from them, worse when consolation is taken away, very evil when superfluity is taken away. Or it is called "very evil" because they will lack delights and endure perpetual torments. "On the men who have the character of the beast, and who adore his image," that is, they live in the likeness of beasts, serving their belly as God. Philippians 3:19: Whose God is the belly, and whose glory is in their confusion, who savor earthly things.
3. "And the second Angel poured out his bowl into the sea."
Above the damnation of the reprobate Jews has been foretold; here the damnation of the reprobate Gentiles is foretold. And two things are said here. First, the pouring out of preaching; secondly, its effect, there, "And blood was made." Therefore he says: "And the second Angel," that is, the second order of Preachers, "poured out his bowl," that is, the preaching of divine vengeance, "into the sea," that is, into the reprobate Gentiles, who are called a sea because of the flowing of many sins; for they swell through pride, foam through lust and gluttony, are restless and bitter through savagery and wrath. Isaiah 56:20: But the impious are like a boiling sea, which cannot rest. [Marginal label: Question.] Here it is asked according to Haymo: Since it was commanded to those Angels that they pour out their bowls upon the earth, why, transgressing the command, did one pour out his bowl into the sea, another into the rivers, and so concerning the others? RESPONSE. As to the letter, it seems to transgress the command, but as to the mystical sense it does not, because what earth is, sea is also, that is, the whole body of the devil with its head. But because they flow out in these different vices, therefore they are named by different names; hence sometimes they are signified by the name of sea, sometimes by the name of rivers, and so concerning the others.
"And blood was made as of a dead man, and every living soul died in the sea." Here the effect among the reprobate Gentiles is determined. And two things are said here. First he says that they will be punished irrevocably. Secondly, that they are already spiritually dead, there, "And every living soul." Therefore he says: "And blood was made," that is, the vengeance or vindication of blood, that is, of the sin which they committed by persecuting the Saints. Or, "Blood was made," the blood which they poured out, "as of a dead man," irrationally. Hence the Gloss says: "As a dead man does not return to life, so that sentence of damnation will not be revoked." "And every soul." Haymo: The part is understood from the whole, as that saying of Psalm 13:3: All have turned aside. Hence: "And every soul," that is, some from all, "living," namely to the world, or in its own opinion, or appearing to live, "died," supply, spiritually, "in the sea," that is, because of the sea, that is, because of the bitterness of persecution. Or thus: "Died in the sea," that is, in the bitterness of Gentility. Hence Bede says: "Those who boasted that they lived are proved to have served the author of death, that is, the devil, by whose envy death entered into the world 1."
MORALITER: "Et secundus Angelus, etc." Quoniam, sicut dicit Hieronymus, venter mero aestuans, cito spumat in luxuriam: ideo recte secundus Angelus post gulam, contra luxuriam praedicat, quae signatur per mare propter foetorem. [Marginal label: Luxuria per mare notatur.] Joel, I, 17: Computruerunt jumenta in stercore suo. Gregorius: "Jumenta in stercore putrescere, est vitam in foetore luxuriae finire." Item, propter fervorem vel ardorem. Osee, VII, 4: Omnes adulterantes, quasi clibanus succensus a coquente. Hieronymus: "Flammigero igne percutit foemina pariter habitantes." Item, propter amaritudinem. Eccle. VII, 27: Inveni amariorem morte mulierem. Item, propter multitudinem. Ibidem, Quae, scilicet mulier, laqueus venatorum est, et sagena cor ejus, vincula sunt manus illius: capit enim omnes pisces magnos et parvos. "Et factus est sanguis tamquam mortui." Hic tangitur evadendi ab hoc peccato difficultas. Sicut enim a morte nullus resurgit nisi per miraculum, ita a peccato luxuriae. Proverb. XXIII, 27: Fovea profunda est meretrix, etc. "Omnis anima vivens mortua est in mari." I ad Timoth. V, 6: Vidua quae in deliciis est, vivens mortua est.
4. "Et tertius effudit phialam suam super flumina, et super fontes aquarum: et factus est sanguis."
Hic est tertia pars, in qua agitur de damnatione haereticorum. Et dicuntur tria. Primo, effusio phialae contra haereticos. Secundo, praedicitur eorum damnatio, ibi, "Et factus est sanguis." Tertio, Sanctorum congratulatio, ibi, v. 5: "Et audivi Angelum, etc." Dicit ergo: "Et tertius Angelus," id est, tertius ordo Praedicatorum, qui dicitur tertius ordine narrationis, "effudit phialam suam," id est, annuntiavit poenam et ultionem divinam futuram, "super flumina," id est, super haereticos, qui signantur per flumina: quia, sicut dicit Haymo, fluvius ab initio sui semper ad inferiora tendit, et in mare diffunditur: sic haeretici ab altitudine Dei sive fidei recedentes, semper ad ima vitiorum defluunt per carnis concupiscentiam, donec in amaritudinem poenae aeternae cadent. Hi ergo sunt flumina super quae iste Angelus effudit phialam suam, id est, divinam ultionem nuntiando. "Et super fontes aquarum," id est, super haeresiarchas, qui sunt principes aliorum a quibus alii exeunt, sicut flumina a fontibus: de quibus, II Petri, II, 17: Hi sunt fontes sine aqua, et nebulae turbinibus exagitatae. "Et factus est sanguis," id est, nuntiata est poena pro sanguine. Deuter. XXXII, 43: Sanguinem servorum suorum ulciscetur, et vindictam retribuet in hostes eorum. In hoc etiam notatur poena eorum crudelis. Sanguis enim est horribilis, et poena eorum erit talis.
MORALLY: "And the second Angel, etc." Since, as Jerome says, a belly heating with unmixed wine quickly foams into lust, therefore rightly the second Angel after gluttony preaches against lust, which is signified by the sea because of stench. [Marginal label: Lust is marked through the sea.] Joel 1:17: The beasts rotted in their dung. Gregory: "For beasts to rot in dung is to finish life in the stench of lust." Likewise, because of fervor or burning. Hosea 7:4: All adulterers, like an oven kindled by the baker. Jerome: "A woman strikes those dwelling together equally with flaming fire." Likewise, because of bitterness. Ecclesiastes 7:27: I found woman more bitter than death. Likewise, because of multitude. In the same place: She, namely woman, is the snare of hunters, and her heart a dragnet, her hands are bonds; for she catches all fish, great and small. "And blood was made as of a dead man." Here the difficulty of escaping from this sin is touched. For just as no one rises from death except through a miracle, so also from the sin of lust. Proverbs 23:27: A prostitute is a deep pit, etc. "Every living soul died in the sea." 1 Timothy 5:6: The widow who is in delights, living, is dead.
4. "And the third poured out his bowl upon the rivers and upon the fountains of waters; and blood was made."
Here is the third part, in which the damnation of heretics is treated. And three things are said. First, the pouring out of the bowl against heretics. Secondly, their damnation is foretold, there, "And blood was made." Thirdly, the congratulation of the Saints, there at verse 5, "And I heard the Angel, etc." Therefore he says: "And the third Angel," that is, the third order of Preachers, which is called third in the order of narration, "poured out his bowl," that is, announced the future punishment and divine vengeance, "upon the rivers," that is, upon heretics, who are signified by rivers because, as Haymo says, a river from its beginning always tends toward lower things and is poured out into the sea; so heretics, withdrawing from the height of God or of faith, always flow down toward the lowest things of vices through concupiscence of the flesh, until they fall into the bitterness of eternal punishment. These therefore are the rivers upon which that Angel poured out his bowl, that is, by announcing divine vengeance. "And upon the fountains of waters," that is, upon heresiarchs, who are the leaders of others, from whom others come forth as rivers from fountains. Concerning them, 2 Peter 2:17 says: These are fountains without water, and clouds driven by whirlwinds. "And blood was made," that is, punishment for blood was announced. Deuteronomy 32:43: He will avenge the blood of his servants, and he will repay vengeance upon their enemies. In this also their cruel punishment is marked. For blood is horrible, and their punishment will be such.
5. "Et audivi Angelum aquarum dicentem: Justus es, Domine, qui es, et qui eras: sanctus, qui haec judicasti: 6. Quia sanguinem Sanctorum et Prophetarum effuderunt, et sanguinem eis dedisti bibere: digni enim sunt."
Hic ponitur congratulatio Sanctorum pro poena haereticorum. Et primo, ponitur gaudium Sanctorum majorum; secundo, concordia minorum, ibi, v. 7: "Et audivi alterum Angelum." In prima duo dicit: Primo, ponitur laus divinae justitiae: secundo, ratio hujus laudis, ibi, "Qui haec judicasti." Dicit ergo: "Et audivi," id est, intellexi, "Angelum aquarum." Per Angelum istum intelliguntur omnes sancti Praedicatores, qui sunt custodes populorum, qui dicuntur Angeli, quia sunt Dei nuntii et custodiunt populum Ecclesiae qui dicitur aqua. Cantic. I, 3: Invenerunt me vigiles qui custodiunt civitatem. Infra, XVII, 15: Aquae quas vidisti..., populi sunt, etc. Est ergo sensus: "Et audivi Angelum aquarum," id est, chorum Praedicatorum, qui populos custodiunt, et per doctrinam suam a maculis eos lavant: "dicentem," id est, interiori affectu divinas laudes concrepantem: "Justus es," aequitatem tenendo, "Domine," omnibus praesidendo, "qui es," immutabiliter, "et qui eras," essentialiter: "sanctus," scilicet ab omni culpa alienus, et alios sanctificans. Levit. XIX, 2: Sancti estote, quia ego sanctus sum. "Qui haec judicasti," ea quae nos nuntiamus, firma et vera demonstrasti, et malos damnasti. Psal. CXVIII, 137: Justus es, Domine. [Marginal label: Quaestio.] Hic quaeritur, Quare non dicit: Et qui venturus es. Respondet Glossa: "Venturum non ponit: quia in proximo venturum esse intelligit." Vel dicendum, quod ideo venturum non ponit, quia hic secundo laudant Deum pro eis quae faciet in die judicii, post quem non erit alius adventus. "Quia sanguinem sanctorum et Prophetarum effuderunt, etc." "Quia sanguinem sanctorum," minorum, "et Prophetarum," et Apostolorum, id est, majorum, "effuderunt." Psal. LXXVII, 3: Effuderunt sanguinem eorum tamquam aqua. "Et sanguinem dedisti eis bibere," id est, poenam aeternam horribilem et abominabilem debitam, et respondentem culpae effusionis sanguinis. "Digni enim sunt." Quasi dicat: Sic justum est ut qui sanguinem effuderunt, poena sanguinis puniantur. Osee, XII, 14: Ad iracundiam me provocavit Ephraim in amaritudinibus suis: et sanguis ejus super eum veniet, et opprobrium ejus restituet ei Dominus suus.
7. "Et audivi alterum ab altari dicentem: Etiam, Domine Deus omnipotens, vera et justa judicia tua."
Hic ponitur concordia minorum Sanctorum. Unde dicit Glossa: "Quod Magistri dicunt, discipuli confirmant." Unde dicit: "Et audivi alterum Angelum," id est, minores Sanctos, "ab altari dicentem," id est, confirmantem et approbantem: "Etiam," id est, verum est quod dicitur. "Domine," per justitiam, "Deus," per clementiam, "omnipotens," per potentiam. Vel sic: "Domine," per excellentiam, "Deus," per naturam, "omnipotens," per potentiam. "Vera," quia reddunt quod promittunt, "et justa," quia secundum merita retribuunt, "judicia tua." Psal. XVIII, 10: Judicia Domini vera, justificata, etc. NOTA: Littera Bedae et Hieronymi habet sic: "Audivi vocem de altari," id est, de affectu Sanctorum interiori: quia altare dicitur cor justi, ex quo ascendit fumus compunctionis ad Deum. [Marginal label: Expositor.] Haymo habet sic: "Et audivi alterum dicens." Haymo non dicit: Alterum audivi dicentem, ut Angelum intelligamus: sed, audivi alterum dicens, id est, alterum verbum. Caetera ut prius.
5. "And I heard the Angel of the waters saying: You are just, Lord, who are and who were; holy, who have judged these things; 6. because they poured out the blood of Saints and Prophets, and you have given them blood to drink; for they are worthy."
Here the congratulation of the Saints over the punishment of heretics is set down. And first the joy of the greater Saints is set down; secondly, the concord of the lesser, there at verse 7: "And I heard another Angel." In the first he says two things: First, the praise of divine justice is set down; secondly, the reason for this praise, there, "Who have judged these things." Therefore he says: "And I heard," that is, I understood, "the Angel of the waters." By that Angel are understood all the holy Preachers, who are guardians of peoples, who are called Angels because they are messengers of God and guard the people of the Church, which is called water. Song of Songs 1:3: The watchmen who guard the city found me. Below, 17:15: The waters which you saw ... are peoples, etc. Therefore the sense is: "And I heard the Angel of the waters," that is, the choir of Preachers, who guard peoples and wash them from stains through their doctrine, "saying," that is, resounding divine praises with inward affection: "You are just," by keeping equity, "Lord," by presiding over all, "who are," immutably, "and who were," essentially; "holy," namely alien from every guilt and sanctifying others. Leviticus 19:2: Be holy, because I am holy. "Who have judged these things," the things which we announce, you have shown to be firm and true, and you have damned the evil. Psalm 118:137: You are just, Lord. [Marginal label: Question.] Here it is asked why he does not say, And who are to come. The Gloss responds: "He does not put 'to come' because he understands that he is about to come very soon." Or it must be said that he therefore does not put "to come," because here secondly they praise God for those things which he will do on the day of judgment, after which there will be no other coming. "Because they poured out the blood of saints and Prophets, etc." "Because they poured out the blood of saints," of lesser ones, "and of Prophets," and Apostles, that is, of greater ones. Psalm 77:3: They poured out their blood like water. "And you have given them blood to drink," that is, the horrible and abominable eternal punishment owed and corresponding to the guilt of shedding blood. "For they are worthy." As if he said: Thus it is just that those who poured out blood be punished with the punishment of blood. Hosea 12:14: Ephraim provoked me to wrath in his bitternesses, and his blood will come upon him, and his Lord will restore his reproach to him.
7. "And I heard another from the altar saying: Yes, Lord God almighty, true and just are your judgments."
Here the concord of the lesser Saints is set down. Hence the Gloss says: "What the Masters say, the disciples confirm." Hence he says: "And I heard another Angel," that is, the lesser Saints, "from the altar saying," that is, confirming and approving: "Yes," that is, what is said is true. "Lord," through justice, "God," through clemency, "almighty," through power. Or thus: "Lord," through excellence, "God," through nature, "almighty," through power. "True," because they render what they promise, "and just," because they repay according to merits, "are your judgments." Psalm 18:10: The judgments of the Lord are true, justified, etc. NOTE: The reading of Bede and Jerome has thus: "I heard a voice from the altar," that is, from the inward affection of the Saints, because the altar is called the heart of the just person, from which the smoke of compunction ascends to God. [Marginal label: Expositor.] Haymo has thus: "And I heard another saying." Haymo does not say, I heard another speaking, so that we understand Angel, but, I heard another saying, that is, another word. The rest as before.
8. "Et quartus Angelus effudit phialam suam in solem, et datum est illi aestu affligere homines et igni: 9. Et aestuaverunt homines aestu magno, et blasphemaverunt nomen Dei habentis potestatem super has plagas, neque egerunt poenitentiam, ut darent illi gloriam."
Hic est quarta pars, in qua determinatur de damnatione Antichristi et eorum qui deficient in tribulatione. Et dicuntur hic tria. Primo, quod Praedicatores praedicabunt contra Antichristum. Secundo, quod ex hoc magis saeviet, et ex hoc magis merebitur supplicium, ibi, "Et datum est illi." Tertio, quod multi deficientes in illa persecutione peribunt, ibi, v. 9: "Et aestuaverunt homines." Dicit ergo: "Et quartus Angelus," id est, quartus ordo Praedicatorum secundum ordinem narrationis, "effudit phialam suam," id est, suam praedicationem, "in solem," id est, contra Antichristum qui finget se esse solem justitiae. Unde Haymo: "Hunc solem intelligimus, ipsum damnatum hominem qui se in novissimis diebus solem justitiae mentietur." "Et datum est," id est, permissum, "illi," id est, Antichristo, "aestu affligere homines," id est, minori tribulatione, "et igni," id est, majori: de qua, Matth. XXIV, 21: Erit tunc tribulatio magna, qualis non fuit ab initio, neque fiet. "Et aestuaverunt homines," scilicet fideles, "aestu magno," scilicet afflicti graviter et deficientes. Unde Glossa: "Defecerunt in illa tribulatione." "Et blasphemaverunt nomen Dei," corde, et ore, "habentis potestatem super has plagas," id est, auferendi plagas, vel inferendi eas, quando voluerit. Haymo: "Deus super has plagas potestatem habere dicitur: quia a quo vult amovet eas, et super quos vult justo judicio permittit." "Neque egerunt poenitentiam." Glossa, id est, non resipuerunt, vel respuerunt: neque peccatum suum confessi sunt. "Ut darent illi gloriam," seipsos accusando. Vel hoc dicit: quia forte aliqui dolebunt de peccatis suis corde, sed non audebunt confiteri ore: hoc autem non sufficit, quia, ad Roman. X, 10: Corde creditur ad justitiam, ore autem confessio fit ad salutem.
8. "And the fourth Angel poured out his bowl upon the sun, and it was given to him to afflict men with heat and fire; 9. And men burned with great heat, and they blasphemed the name of God who has power over these plagues, and they did not do penance so that they might give him glory."
Here is the fourth part, in which there is determination concerning the damnation of Antichrist and of those who will fail in tribulation. And three things are said here. First, that Preachers will preach against Antichrist. Secondly, that from this he will rage more, and from this he will deserve punishment more, there, "And it was given to him." Thirdly, that many failing in that persecution will perish, there at verse 9: "And men burned." Therefore he says: "And the fourth Angel," that is, the fourth order of Preachers according to the order of narration, "poured out his bowl," that is, his preaching, "upon the sun," that is, against Antichrist, who will pretend that he is the sun of justice. Hence Haymo says: "We understand this sun to be that damned man himself, who in the last days will falsely claim to be the sun of justice." "And it was given," that is, permitted, "to him," that is, to Antichrist, "to afflict men with heat," that is, with a lesser tribulation, "and fire," that is, with a greater; concerning which Matthew 24:21 says: Then there will be great tribulation such as was not from the beginning, nor shall be. "And men burned," namely the faithful, "with great heat," namely gravely afflicted and failing. Hence the Gloss says: "They failed in that tribulation." "And they blasphemed the name of God," in heart and mouth, "who has power over these plagues," that is, of taking away plagues or inflicting them whenever he wills. Haymo: "God is said to have power over these plagues because he removes them from whom he wills and by just judgment permits them upon whom he wills." "And they did not do penance." The Gloss: that is, they did not recover sense, or they rejected it; neither did they confess their sin. "So that they might give him glory," by accusing themselves. Or he says this because perhaps some will grieve for their sins in heart, but will not dare to confess with the mouth. This, however, does not suffice, because Romans 10:10 says: With the heart one believes unto justice, but with the mouth confession is made unto salvation.
MORALITER: "Et quartus Angelus effudit phialam suam in solem," id est, praedicavit contra vanam gloriam, quae signatur per solem, propter claritatem et sublimitatem quam superbi appetunt in hoc mundo: "et datum est illi," scilicet Angelo, "affligere homines," scilicet, superbos, "aestu," scilicet ambitionis, tempore prosperitatis et igne invidiae tempore adversitatis. Vel, "Aestu" elationis dum laudatur, "et igni" confusionis cum vituperatur. "Et aestuaverunt aestu magno," vel ambitionis cum bene succedit eis, vel invidiae cum male, "et blasphemaverunt nomen Dei," scilicet, vel sibi appropriantes quod soli Deo convenit, vel majores spernendo, "habentis potestatem super has plagas," ut quando voluerit, possit eas infligere, "neque egerunt poenitentiam," corde, "ut darent illi gloriam," ore, sicut faciunt confitentes. Josue, VII, 19: Fili mi, da gloriam Domino Deo Israel, et confitere, etc.
10. "Et quintus Angelus effudit phialam suam super sedem bestiae."
Hic est quinta pars, in qua agitur de damnatione ministrorum Antichristi. Et dicuntur duo. Primo, ponitur praedicatio per ministros Antichristi; secundo, poena quae consequitur eos, ibi, "Et factum est, regnum, etc." Dicit ergo: "Et quintus Angelus," id est quintus ordo Praedicatorum, "effudit phialam suam," id est, praedicationem suam, "super sedem bestiae," id est, super ministros Antichristi, in quibus quasi in sede quiescit.
"Et factum est regnum ejus tenebrosum, et commanducaverunt linguas suas prae dolore: 11. Et blasphemaverunt Deum coeli, prae doloribus et vulneribus suis: et non egerunt poenitentiam ex operibus suis."
Hic agitur de poena eorum, scilicet ministrorum Antichristi. Et dicuntur quinque. Primo, notatur excaecatio. Secundo, veritatis detractio, ibi, "Et commanducaverunt linguas." Tertio, invidia, ibi, "Prae dolore." Quarto, blasphemia, ibi, v. 11: "Et blasphemaverunt." Quinto, finalis impenitentia, ibidem, "Et non egerunt poenitentiam." Dicit ergo: "Et factum est regnum ejus," id est, ministri ejus in quibus regnat, "tenebrosum," quia excaecati sunt. Isa. VI, 10: Excaeca cor populi hujus. "Et commanducaverunt linguas suas." Sicut dicit Haymo, juxta litteram stare non potest, ut dilaniarent linguas suas mutuo: sed sensus est: "Commanducaverunt linguas suas," scilicet alter alterius sermo resectus est detrahendo veritati. "Prae dolore," id est, prae invidia quam habent contra Sanctos. "Et blasphemaverunt Deum coeli," id est, Christum, dicentes ipsum fuisse puram creaturam, et arte magica homines decepisse. "Prae doloribus," de visa constantia Sanctorum, "et vulneribus suis," quae comminabuntur eis Sancti. Unde, Eccle. X, 9: Qui scindit ligna, id est, Sanctos flagellat, vulnerabitur ab eis, scilicet, per comminationem in praesenti, et per poenae acerbitatem in futuro. "Et non egerunt poenitentiam ex operibus suis," id est, finaliter impoenitentes fuerunt. Ad Roman. II, 5: Secundum duritiam tuam, et impoenitens cor, etc.
[Marginal label: Sedes diaboli est invidia.] MORALITER: "Et quintus Angelus effudit phialam suam super sedem bestiae," id est, praedicavit contra peccatum invidiae quae est sedes diaboli. Isa. XIV, 13: Sedebo in monte testamenti, id est, superbia: in lateribus Aquilonis, id est, invidis, qui nihil habent de igne charitatis. "Et factum est regnum ejus tenebrosum," id est, invidi excaecati sunt per invidiam de bonis aliorum. Job, V, 14: Per diem incurrent tenebras, et quasi in nocte, sic palpabunt in meridie. [Marginal label: Detractio.] "Et commanducaverunt linguas suas," per detractionem quae est filia invidiae, secundum Gregorium. "Prae dolore" habito de aliorum felicitate. Socrates: "Quanta hominum gaudia sunt, tanti invidorum gemitus." [Marginal label: Bufones.] Tales signantur per bufones qui moriuntur de floribus vinearum. Tullius: "Numquam melius torquebis eos, scilicet invidos, quam virtuti et gloriae serviendo." "Et blasphemaverunt Deum coeli prae doloribus et vulneribus suis," scilicet quae sibiipsis fecerunt ex commanducatione linguarum: nam inter ipsos est pugna qua unus alium sagittat et vulnerat. "Nec egerunt poenitentiam ex operibus suis." Eccli. XXIII, 20: Homo assuetus in verbis improperii, in omnibus diebus suis vitae suae non erudietur.
MORALLY: "And the fourth Angel poured out his bowl upon the sun," that is, he preached against vainglory, which is signified by the sun because of the brightness and sublimity which the proud desire in this world; "and it was given to him," namely to the Angel, "to afflict men," namely the proud, "with heat," namely of ambition in the time of prosperity, and with the fire of envy in the time of adversity. Or, with the "heat" of elation when he is praised, "and with fire" of confusion when he is blamed. "And they burned with great heat," either of ambition when things go well for them, or of envy when badly, "and they blasphemed the name of God," namely either by appropriating to themselves what belongs to God alone, or by despising their betters, "who has power over these plagues," so that when he wills, he can inflict them, "and they did not do penance," in heart, "so that they might give him glory," by mouth, as those confessing do. Joshua 7:19: My son, give glory to the Lord God of Israel and confess, etc.
10. "And the fifth Angel poured out his bowl upon the seat of the beast."
Here is the fifth part, in which there is treatment of the damnation of the ministers of Antichrist. And two things are said. First, preaching against the ministers of Antichrist is set down; secondly, the punishment that follows them, there, "And the kingdom was made, etc." Therefore he says: "And the fifth Angel," that is, the fifth order of Preachers, "poured out his bowl," that is, his preaching, "upon the seat of the beast," that is, upon the ministers of Antichrist, in whom he rests as if in a seat.
"And his kingdom became dark, and they chewed their tongues because of pain; 11. And they blasphemed the God of heaven because of their pains and wounds; and they did not do penance from their works."
Here there is treatment of their punishment, namely of the ministers of Antichrist. And five things are said. First, blindness is marked. Secondly, detraction from the truth, there, "And they chewed their tongues." Thirdly, envy, there, "Because of pain." Fourthly, blasphemy, there at verse 11, "And they blasphemed." Fifthly, final impenitence, in the same place, "And they did not do penance." Therefore he says: "And his kingdom became," that is, his ministers in whom he reigns became, "dark," because they were blinded. Isaiah 6:10: Blind the heart of this people. "And they chewed their tongues." As Haymo says, according to the letter it cannot stand, that they would tear their tongues mutually; but the sense is: "They chewed their tongues," namely the speech of one was cut off by another by speaking against the truth. "Because of pain," that is, because of envy which they have against the Saints. "And they blasphemed the God of heaven," that is, Christ, saying that he was a pure creature and deceived men by magical art. "Because of pains," from the seen constancy of the Saints, "and their wounds," which the Saints will threaten to them. Hence Ecclesiastes 10:9: He who cuts wood, that is, scourges the Saints, will be wounded by them, namely through threat in the present and through the bitterness of punishment in the future. "And they did not do penance from their works," that is, finally they were impenitent. Romans 2:5: According to your hardness and impenitent heart, etc.
[Marginal label: The seat of the devil is envy.] MORALLY: "And the fifth Angel poured out his bowl upon the seat of the beast," that is, he preached against the sin of envy, which is the seat of the devil. Isaiah 14:13: I will sit on the mountain of the testament, that is, pride; on the sides of the North, that is, on the envious, who have nothing of the fire of charity. "And his kingdom became dark," that is, the envious were blinded through envy concerning the goods of others. Job 5:14: By day they will run into darkness, and as if in night they will grope at noonday. [Marginal label: Detraction.] "And they chewed their tongues," through detraction, which is the daughter of envy, according to Gregory. "Because of pain" had from the happiness of others. Socrates: "As great as the joys of men are, so great are the groans of the envious." [Marginal label: Toads.] Such are signified by toads which die from the flowers of vines. Tullius: "You will never torture them, namely the envious, better than by serving virtue and glory." "And they blasphemed the God of heaven because of their pains and wounds," namely those which they made for themselves from the chewing of tongues; for among them there is a fight by which one shoots and wounds another. "And they did not do penance from their works." Ecclesiasticus 23:20: A man accustomed to words of reproach will not be instructed in all the days of his life.
12. "Et sextus Angelus effudit phialam suam in flumen illud magnum Euphraten: et siccavit aquam ejus, ut praepararetur via regibus ab ortu solis."
Hic est sexta pars capituli, in qua continetur damnatio falsorum Christianorum, et Antichristo adhaerentium. Et dicuntur hic tria. Primo, sextus ordo Praedicatorum phialam suam contra falsos Christianos effundit. Secundo dicit, quod per eos Ecclesiae nocebunt principes saeculi, ibi, "Et siccavit aquam ejus." Tertio, aperit modum faciendi, ibi, v. 13: "Et vidi de ore draconis." Dicit ergo: "Et sextus Angelus," id est, sextus ordo Praedicatorum, "effudit phialam suam," id est, praedicavit iram Dei, "in flumen illud magnum Euphraten." [Marginal label: Euphrates.] NOTA: Euphrates interpretatur fertilitas, et signat illos qui videntur esse fertiles in virtutibus, et tamen non sunt. Euphrates enim est fluvius Babylonis. Unde sicut Euphrates ratione sui nominis signat abundantiam, et tamen est fluvius Babylonis, id est, confusionis: ita falsi Christiani abundare videntur in gratia secundum nomen: quia dicuntur Christiani, quod sonat gratiae unctionem: sed tamen sunt fluvii Babylonis, quia fluentes in vitiorum confusionem: et ideo bene signantur per Euphraten. Sensus ergo est: "Et sextus Angelus effudit phialam suam," id est, praedicationem suam, "in flumen illud magnum Euphraten," id est, contra falsos Christianos, qui videntur virtutibus abundare, et tamen sunt in peccatorum confusione. Vel sic secundum Glossam: "In flumen," id est, in omnibus divitiis affluentes, propter quas a fide recedunt. "Magnum." Hoc dicitur propter multitudinem falsorum Christianorum. Matth. XX, 16: Multi sunt vocati, pauci vero electi. "Et siccavit," id est, siccandam nuntiavit per aestum persecutionis, "aquam ejus," id est, Euphratis. NOTA: Per
12. "And the sixth Angel poured out his bowl into that great river Euphrates; and he dried its water, that the way might be prepared for kings from the rising of the sun."
Here is the sixth part of the chapter, in which is contained the damnation of false Christians and of those adhering to Antichrist. And three things are said here. First, the sixth order of Preachers pours out its bowl against false Christians. Secondly he says that through them the princes of the age will harm the Church, there, "And he dried its water." Thirdly, he opens the manner of doing this, there at verse 13: "And I saw from the mouth of the dragon." Therefore he says: "And the sixth Angel," that is, the sixth order of Preachers, "poured out his bowl," that is, preached the wrath of God, "into that great river Euphrates." [Marginal label: Euphrates.] NOTE: Euphrates is interpreted fertility, and signifies those who seem to be fertile in virtues and nevertheless are not. For Euphrates is the river of Babylon. Hence just as Euphrates by reason of its name signifies abundance, and yet is the river of Babylon, that is, of confusion, so false Christians seem to abound in grace according to the name, because they are called Christians, which sounds the anointing of grace; but nevertheless they are rivers of Babylon because they flow into the confusion of vices. And therefore they are well signified by Euphrates. Therefore the sense is: "And the sixth Angel poured out his bowl," that is, his preaching, "into that great river Euphrates," that is, against false Christians, who seem to abound in virtues, and yet are in the confusion of sins. Or thus according to the Gloss: "Into the river," that is, into those abounding in all riches, on account of which they withdraw from the faith. "Great." This is said because of the multitude of false Christians. Matthew 20:16: Many are called, but few are chosen. "And he dried," that is, announced that it must be dried by the heat of persecution, "its water," that is, of Euphrates. NOTE: By
[Marginal label: Aqua.] aquam intelligitur gratia: quia sicut aqua mundat a sordibus corporalibus, sic gratia a peccatis omnibus. Est ergo sensus: "Et siccavit," id est, aestu ultimae persecutionis siccandam demonstravit, "aquam ejus," id est, gratiam falsi Christiani: tunc enim recedent a fide Christi. Luc. VIII, 13: Ad tempus credunt, et in tempore tentationis recedunt.
"Ut praepararetur via," scilicet ad impugnandam Ecclesiam, "regibus," id est, principibus saeculi, "ab ortu solis," supple, venientibus. Ad litteram ibi patietur Ecclesia primam persecutionem per ministros Antichristi. Vel, "Regibus," id est, falsis Christianis, qui aliquando per gratiam fuerunt sicut reges inuncti, "ab ortu solis," supple, recedentibus, id est, a fide Christi, per quam oritur sol in cordibus bonorum, id est, Christus. Antichristus enim per falsos Christianos maxime Ecclesiam impugnabit: quod figuratum est, I Machab. VII, 25, ubi dicitur, quod Alchimus qui erat de Judaeis, plura mala fecit populo.
13. "Et vidi de ore draconis, et de ore bestiae, et de ore pseudoprophetae exire spiritus tres immundos in modum ranarum. 14. Sunt enim spiritus daemoniorum facientes signa, et procedunt ad reges totius terrae congregare illos in praelium ad diem magnum omnipotentis Dei. 15. Ecce venio sicut fur. Beatus qui vigilat, et custodit vestimenta sua, ne nudus ambulet, et videant turpitudinem ejus. 16. Et congregabit illos in locum qui vocatur hebraice Armagedon."
Hic ostenditur qualiter per falsos Christianos via patebit principibus saeculi ad impugnandum Ecclesiam Dei. Et dicuntur tria. Primo, quod mittentur ut contra fidem praedicent. Secundo, quod miracula facient, ibi, v. 14: "Sunt enim spiritus daemoniorum facientes signa." Tertio, quod ad reges terrae ibunt ut Ecclesiam impugnent, ibidem, "Et procedunt." Dicit ergo: "Et vidi de ore draconis," id est, de inspiratione diaboli, dicit Glossa, vel suggestione, "et de ore bestiae," id est, de Antichristi verbis, "et de ore pseudoprophetae," id est, de verbis, vel consilio pseudoapostolorum Antichristi, "exire spiritus tres immundos," id est, universos falsos Christianos, et maxime hypocritas, qui dicuntur esse spiritus, quia spirituales esse videntur: "tres," quia ad hoc exibunt ut fidem Trinitatis impugnent. Vel, dicuntur "spiritus," propter subtilitatem malitiae in decipiendo, "tres," fidem Trinitatis impugnando, "immundos," opera immunditiae faciendo. "In modum ranarum." [Marginal label: Ranae vani doctores sunt.] Hieronymus: "Spiritus exeuntes in modum ranarum sunt hypocritae." Ranae enim videntur esse in aqua: tamen in paludis putredine demerguntur, et procaces voces effundunt, impatientes, importunae. Sic nimirum sunt hypocritae doctores, qui in aqua videntur esse sapientiae: tamen in limo sunt profundae haeresis, et contrarias voces veritati proferunt, patientiam perdunt, et importune bono nocent.
"Sunt enim spiritus daemoniorum," quia sunt spiritualiter immundi, vel a daemonibus docti, "facientes signa." Glossa, miracula. Haymo: "Aut vera Dei permissione, aut falsa, quibus reprobi Dei judicio decipiantur." Matth. XXIV, 24: Dabunt signa et prodigia, etc. "Procedunt," scilicet missi ab Antichristo, "ad reges totius terrae," id est mundi, "congregare illos in praelium," id est, ad congregandum ut pugnent contra fideles.
[Marginal label: Quaestio.] Hic quaeritur, Utrum congregentur in unum locum illi qui sunt in Occidente, et Oriente? RESPONSIO Haymonis: "Non congregabuntur in unum locum, sed in unum consensum malae voluntatis: sed hoc erit ad malum." Unde subdit: "Ad diem magnum," id est, ad diem judicii, quae dicitur dies, quia modo latentia, ibi manifestabuntur: magnus, propter magnitudinem gaudiorum quoad bonos, et suppliciorum quoad malos. Joel, II, 11: Magnus dies Domini et terribilis valde, et quis sustinebit eum? "Dei omnipotentis." Hic dicit, quod nullus poterit effugere. Deuter. XXXII, 39: Et non est qui de manu mea possit eruere.
[Marginal label: Water.] by water grace is understood, because as water cleanses from bodily filths, so grace cleanses from all sins. Therefore the sense is: "And he dried," that is, he showed that by the heat of the last persecution it would be dried, "its water," that is, the grace of the false Christian; for then they will withdraw from the faith of Christ. Luke 8:13: They believe for a time, and in time of temptation they withdraw.
"That the way might be prepared," namely for attacking the Church, "for kings," that is, for the princes of the age, supply, coming "from the rising of the sun." Literally, there the Church will suffer the first persecution through the ministers of Antichrist. Or, "For kings," that is, for false Christians, who once through grace were like anointed kings, supply, withdrawing "from the rising of the sun," that is, from the faith of Christ, through which the sun rises in the hearts of the good, that is, Christ. For Antichrist will attack the Church chiefly through false Christians; this was figured in 1 Maccabees 7:25, where it is said that Alcimus, who was from the Jews, did many evils to the people.
13. "And I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits come out in the manner of frogs. 14. For they are spirits of demons making signs, and they go out to the kings of the whole earth to gather them for battle on the great day of almighty God. 15. Behold, I come like a thief. Blessed is he who watches and keeps his garments, lest he walk naked and they see his shame. 16. And he will gather them into the place which in Hebrew is called Armagedon."
Here it is shown how through false Christians the way will lie open for the princes of the age to attack the Church of God. And three things are said. First, that they are sent to preach against the faith. Secondly, that they will perform miracles, there at verse 14: "For they are spirits of demons making signs." Thirdly, that they will go to the kings of the earth so that they may attack the Church, in the same place, "And they go out." Therefore he says: "And I saw from the mouth of the dragon," that is, from the inspiration of the devil, says the Gloss, or from suggestion, "and from the mouth of the beast," that is, from the words of Antichrist, "and from the mouth of the false prophet," that is, from the words or counsel of the pseudo-apostles of Antichrist, "three unclean spirits come out," that is, all false Christians, and especially hypocrites, who are said to be spirits because they seem to be spiritual; "three," because they will go out for this purpose, that they may attack the faith of the Trinity. Or they are called "spirits" because of the subtlety of malice in deceiving, "three" because they attack the faith of the Trinity, "unclean" because they do works of uncleanness. "In the manner of frogs." [Marginal label: Frogs are empty teachers.] Jerome: "The spirits going out in the manner of frogs are hypocrites." For frogs seem to be in water, yet they are submerged in the rottenness of a swamp and pour forth impudent voices, impatient, troublesome. So indeed are hypocritical teachers, who seem to be in the water of wisdom, and yet are in the slime of deep heresy, utter voices contrary to truth, lose patience, and inopportunely harm the good.
"For they are spirits of demons," because they are spiritually unclean or taught by demons, "making signs." The Gloss: miracles. Haymo: "Either true signs by God's permission, or false ones, by which the reprobate are deceived by God's judgment." Matthew 24:24: They will give signs and prodigies, etc. "They go out," namely sent by Antichrist, "to the kings of the whole earth," that is, of the world, "to gather them into battle," that is, to gather them so that they may fight against the faithful.
[Marginal label: Question.] Here it is asked whether those who are in the West and in the East will be gathered into one place. RESPONSE of Haymo: "They will not be gathered into one place, but into one consent of evil will; but this will be for evil." Hence he adds: "For the great day," that is, for the day of judgment, which is called a day because things now hidden will be manifested there; great because of the greatness of joys with respect to the good and of torments with respect to the evil. Joel 2:11: Great and exceedingly terrible is the day of the Lord, and who will endure it? "Of almighty God." Here he says that no one will be able to escape. Deuteronomy 32:39: And there is no one who can rescue from my hand.
"Ecce venio sicut fur." "Ecce," id est, in brevi, et aperte, "venio sicut fur," id est, improvise. I ad Thessal. V, 2: Dies Domini, sicut fur in nocte, ita veniet. Et ideo, "Beatus qui vigilat," id est, qui sollicitus est de sua salute. Gregorius: "Vigilat qui servat opere quod credit." "Et custodit vestimenta sua," id est, innocentiam acceptam in baptismo, vel virtutes, et bona opera, quibus vestitur anima: "ne nudus," scilicet virtutibus, aut bonis operibus, "ambulet," scilicet de hac vita ad aliam, vel ad diem judicii: "et videant," scilicet Sancti, et Angeli, "turpitudinem ejus," id est, peccata quae turpem faciunt animam. Ista turpitudo operitur per vestimenta virtutum, ne videatur ad vindictam. I Petri, IV, 8: Charitas operit multitudinem peccatorum.
"Et congregabit illos in locum qui vocatur hebraice Armagedon." NOTA: Cum supra dictum sit: "Procedunt ad reges totius terrae congregare eos," hic tamen dicitur singulariter: "Congregabit illos," ad signandum quod diabolus illorum ministerio illos congregabit. Vel, potest referri ad tres spiritus immundos, et tamen dicitur singulariter, ad signandum unam intentionem illorum in malo. [Marginal label: Armagedon.] "In locum qui vocatur hebraice Armagedon," id est, ad consortium Antichristi cui convenit res hujus nominis. Quasi diceret: Facient illos consentire Antichristo, et habere fiduciam in ipso. NOTA: Secundum Haymonem, Armagedon interpretatur consurrectio testium iniquorum, vel mons furum, vel mons globosus, et signat ministros Antichristi: qui testes sunt iniquitatis, quoniam inique confitentur Antichristum esse Deum, et Christum esse Antichristum: quia sicut Christus mons dicitur a fidelibus, sic Antichristus mons dicetur ab infidelibus, qui fidem furari conabuntur a fidelibus: mons globosus, quia diversos errores ostendet in suo corpore. Vel, globosus, quia quos decipiet, faciet eos globosos, id est, tenebrosos. Vel, hoc dicitur propter multitudinem adhaerentium sibi: quia in ipso unum erunt, et in ipso fiduciam habebunt.
MORALITER: "Et sextus Angelus effudit phialam suam in flumen illud magnum Euphraten." Per flumen illud signatur avaritia: unde Euphrates interpretatur crescens, vel frugifer, vel pulverulentus, et signat avaritiam, quae semper vult crescere in pulveribus, id est, in temporalibus, sed semper fluunt: semper, quia Euphrates flumen est. Psal. LXI, 11: Divitiae si affluant, nolite cor apponere. Ergo "effudit phialam in flumen," id est, praedicavit contra avaritiam, "et siccavit aquam ejus," id est, temporalem abundantiam siccandam ostendit. I Joannis, II, 17: Mundus transit, et concupiscentia ejus. "Ut praeparetur via regibus," id est, Praedicatoribus ad corda eorum, "ab ortu solis," id est, a Christo, qui de stella voluit nasci, id est, a Maria. Psal. CIII, 22: Ortus est sol, etc.
"Et vidi de ore draconis exire tres spiritus immundos." NOTA: Draco animal est sitibundum, et signat avaritiam quae semper sitit. De ore ejus exeunt tres spiritus immundi, qui sunt sagacitas male acquirendi, cautela male retinendi, improvidentia male distribuendi. "Et de ore bestiae." Bestia est superbia quae omnia bona vastat. De ore ejus exeunt tres spiritus immundi, scilicet irreverentia superiorum, contemptus inferiorum, dominium vel subjectio aequalium. "De ore pseudoprophetae." Per Pseudoprophetam intelligitur caro, cujus doctrina est mortifera. Ad Roman. VIII, 6: Prudentia carnis, mors est. De ore ejus exeunt spiritus immundi, scilicet sapores exquisiti ciborum, mollities vestimentorum, segnities otiosorum, isti omnes spiritus immundi dicuntur, et comparantur ranis propter loquacitatem et immunditiam. [Marginal label: Vigilia triplex.] "Beatus qui vigilat." Bernardus dicit quod triplex est vigilia. Prima est rectitudo operis. Secunda, puritas intentionis. Tertia, custodia unitatis. De his, Luc. XII, 37: Beati servi illi, quos cum venerit dominus, etc.
"Behold, I come like a thief." "Behold," that is, shortly and openly, "I come like a thief," that is, unexpectedly. 1 Thessalonians 5:2: The day of the Lord will come as a thief in the night. And therefore, "Blessed is he who watches," that is, who is solicitous about his salvation. Gregory: "He watches who keeps in deed what he believes." "And keeps his garments," that is, the innocence received in baptism, or the virtues and good works with which the soul is clothed; "lest naked," namely of virtues or good works, "he walk," namely from this life to another, or to the day of judgment; "and they see," namely the Saints and Angels, "his shame," that is, the sins that make the soul ugly. That ugliness is covered by the garments of virtues, lest it be seen for vengeance. 1 Peter 4:8: Charity covers a multitude of sins.
"And he will gather them into the place which in Hebrew is called Armagedon." NOTE: Since above it was said, "They go out to the kings of the whole earth to gather them," nevertheless here it is said in the singular, "He will gather them," to signify that the devil will gather them through their ministry. Or it can be referred to the three unclean spirits, and nevertheless it is said in the singular to signify one intention of them in evil. [Marginal label: Armagedon.] "Into the place which in Hebrew is called Armagedon," that is, into the fellowship of Antichrist, to which the thing of this name corresponds. As if he said: They will make them consent to Antichrist and have trust in him. NOTE: According to Haymo, Armagedon is interpreted the common rising of wicked witnesses, or mountain of thieves, or rounded mountain, and signifies the ministers of Antichrist, who are witnesses of wickedness, since wickedly they confess that Antichrist is God and that Christ is Antichrist; for as Christ is called a mountain by the faithful, so Antichrist will be called a mountain by unbelievers, who will try to steal faith from the faithful; a rounded mountain, because he will show diverse errors in his body. Or, rounded, because those whom he deceives he will make rounded, that is, dark. Or this is said because of the multitude of those adhering to him, because they will be one in him and will have trust in him.
MORALLY: "And the sixth Angel poured out his bowl into that great river Euphrates." By that river avarice is signified; hence Euphrates is interpreted growing, or fruitful, or dusty, and signifies avarice, which always wishes to grow among dusts, that is, among temporal things; but they always flow away: always, because Euphrates is a river. Psalm 61:11: If riches flow abundantly, do not set the heart on them. Therefore "he poured out the bowl into the river," that is, he preached against avarice, "and dried its water," that is, showed that temporal abundance must be dried. 1 John 2:17: The world passes away, and its concupiscence. "That a way may be prepared for kings," that is, for Preachers to their hearts, "from the rising of the sun," that is, from Christ, who wished to be born from a star, that is, from Mary. Psalm 103:22: The sun has risen, etc.
"And I saw three unclean spirits come out from the mouth of the dragon." NOTE: The dragon is a thirsty animal and signifies avarice, which always thirsts. From its mouth come out three unclean spirits, which are shrewdness in acquiring badly, caution in retaining badly, and improvidence in distributing badly. "And from the mouth of the beast." The beast is pride, which lays waste all goods. From its mouth come out three unclean spirits, namely irreverence toward superiors, contempt of inferiors, and dominion over or subjection of equals. "From the mouth of the false prophet." By the false prophet is understood the flesh, whose doctrine is deadly. Romans 8:6: The prudence of the flesh is death. From its mouth come out unclean spirits, namely exquisite flavors of foods, softness of garments, idleness of the idle. All these are called unclean spirits and are compared to frogs because of loquacity and uncleanness. [Marginal label: Threefold watchfulness.] "Blessed is he who watches." Bernard says that watchfulness is threefold. The first is rectitude of work. The second is purity of intention. The third is keeping of unity. Concerning these, Luke 12:37 says: Blessed are those servants whom, when the lord comes, etc.
17. "Et septimus Angelus effudit phialam suam in aerem."
Hic est ultima pars hujus capituli, in qua agitur de damnatione daemonum. Et dividitur in duas partes. In prima, annuntiat daemonum damnationem. In secunda, mundi finem, ibi, "Et exivit vox magna." Dicit ergo: "Et septimus Angelus," id est, septimus ordo Praedicatorum, "effudit phialam suam," id est, praedicationem suam, "in aerem," id est, contra daemones, annuntians iram Dei venturam super eos qui in hoc aere habitant usque in diem judicii, et tunc cum reprobis retrudentur in infernum. [Marginal label: Daemones aer dicuntur non tamen ad intellectum Platonicorum.] NOTA: Daemones dicuntur aer propter levitatem: quia velociter huc illucque discurrunt. Item, propter fluxibilitatem: quia aer est corpus subtile et quasi spirituale.
"Et exivit vox magna de templo a throno, dicens: Factum est. 18. Et facta sunt fulgura, et voces, et tonitrua, et terraemotus factus est magnus, qualis numquam fuit ex quo homines fuerunt super terram, talis terraemotus, sic magnus."
In ista parte dicuntur tria. Primo, nuntiatur finis mundi. Secundo, ponuntur signa praecedentia diem judicii, ibi, v. 18: "Et facta sunt fulgura." Tertio, punitio reproborum pro meritis, ibi, v. 19: "Et facta est civitas." Dicit ergo: "Et exivit vox magna." Haymo: "Vox ista, vox omnipotentis intelligitur Dei." "Exivit," inquam, scilicet in manifestum venit, "magna," quia magna denuntians, "de templo," id est, de Ecclesia sive a Christo, vel a Praedicatoribus ejus, "a throno," id est, de Ecclesia in qua sedet Deus. Vel sic: "De templo a throno," id est, a sedente in throno, et inhabitante in templo. Dicit autem: "A throno," quia damnationem reproborum annuntiant. Thronus autem sedes judicii est. "Dicens: Factum est," supple, quidquid faciendum est. Quasi dicat: Consummata sunt omnia, et finis mundi adest. Hoc autem dicitur, quia cito futurum est, et ita certum est ac si jam factum esset. Deuter. XXXII, 35: Juxta est dies perditionis.
"Et facta sunt fulgura, etc." "Et facta sunt," id est, fient ad litteram, "fulgura, et voces," scilicet clamantium prae timore, "et tonitrua," ad litteram, ut damnandis futura tormenta nuntientur, "et terraemotus factus est magnus," id est, fiet, "qualis numquam fuit ex quo homines fuerunt," id est, esse coeperunt, "super terram." [Marginal label: Terraemotus causa.] "Talis terraemotus, sic magnus," quia alii fuerunt particulares, hic universalis erit: erit enim a causa voluntaria, non naturali: secundum naturam enim impossibile est terraemotum esse universalem. Causatur autem naturalis a fumo grosso incluso in visceribus terrae, qui cum exire cogitur, non habens spiraculum, facit terraemotum, sicut patet in castanea. Vel aliter secundum Glossam et Haymonem: "Et facta sunt fulgura," id est, miracula, quae facient ministri Antichristi, ut incutiant terrorem hominibus, "et voces," quibus suadebunt simplicibus, "et tonitrua," id est, comminationes, et tormenta, "et terraemotus factus est magnus, qualis, etc.," id est, illa persecutio validissima, qua credentes in Christum affligentur: "qualis numquam fuit ex quo homines fuerunt super terram," id est, esse coeperunt: "talis terraemotus, sic magnus," id est, tanta hominum terrenorum commotio. Daniel. XII, 1: Veniet tempus, quale non fuit ab eo ex quo gentes esse coeperunt usque ad tempus illud.
17. "And the seventh Angel poured out his bowl into the air."
This is the last part of this chapter, in which the damnation of demons is treated. And it is divided into two parts. In the first, he announces the damnation of demons. In the second, the end of the world, there, "And a great voice went out." Therefore he says: "And the seventh Angel," that is, the seventh order of Preachers, "poured out his bowl," that is, his preaching, "into the air," that is, against demons, announcing the wrath of God that will come upon those who dwell in this air until the day of judgment, and then they will be thrust down into hell with the reprobate. [Marginal label: Demons are called air, yet not according to the understanding of the Platonists.] NOTE: Demons are called air because of lightness, because they run quickly here and there. Likewise, because of fluidity, because air is a subtle and almost spiritual body.
"And a great voice went out from the temple from the throne, saying: It is done. 18. And there were made lightnings and voices and thunders, and a great earthquake was made, such as never was since men were upon the earth, such an earthquake, so great."
In that part three things are said. First, the end of the world is announced. Secondly, the signs preceding the day of judgment are set down, there at verse 18: "And lightnings were made." Thirdly, the punishment of the reprobate according to merits, there at verse 19: "And the city was made." Therefore he says: "And a great voice went out." Haymo: "That voice is understood to be the voice of almighty God." "It went out," I say, namely came into manifestation, "great," because announcing great things, "from the temple," that is, from the Church, or from Christ, or from his Preachers, "from the throne," that is, from the Church in which God sits. Or thus: "From the temple from the throne," that is, from the one sitting on the throne and dwelling in the temple. But he says, "From the throne," because they announce the damnation of the reprobate. Now a throne is the seat of judgment. "Saying: It is done," supply, whatever must be done. As if he said: All things have been consummated, and the end of the world is at hand. But this is said because it will happen soon and is as certain as if it had already been done. Deuteronomy 32:35: The day of perdition is near.
"And lightnings were made, etc." "And there were made," that is, they will be made literally, "lightnings, and voices," namely of those crying out because of fear, "and thunders," literally, so that future torments may be announced to those to be damned, "and a great earthquake was made," that is, will be made, "such as never was since men were," that is, began to be, "upon the earth." [Marginal label: Cause of earthquake.] "Such an earthquake, so great," because others were particular, but this one will be universal; for it will be from a voluntary cause, not a natural one, since according to nature it is impossible for an earthquake to be universal. A natural one is caused by thick smoke enclosed in the bowels of the earth, which, when it is forced to go out and has no breathing-hole, makes an earthquake, as is clear in a chestnut. Or in another way according to the Gloss and Haymo: "And lightnings were made," that is, miracles which the ministers of Antichrist will make, so that they may strike terror into men; "and voices," by which they will persuade the simple; "and thunders," that is, threats and torments; "and a great earthquake was made, such as, etc.," that is, that strongest persecution by which those believing in Christ will be afflicted; "such as never was since men were upon the earth," that is, began to be; "such an earthquake, so great," that is, so great a commotion of earthly men. Daniel 12:1: A time will come such as has not been from the time nations began to be until that time.
19. "Et facta est civitas magna in tres partes, et civitates Gentium ceciderunt, et Babylon magna venit in memoriam ante Deum, dare illi calicem vini indignationis irae ejus."
Hic ponitur primo punitio reproborum, sive poena. Secundo, liberatio justorum ab illa, ibi, v. 20: "Et omnis insula." Tertio, quod poena illorum erit ponderosa, ibi, v. 21: "Et grando magna." Dicit ergo: "Et facta est civitas magna in tres partes," id est, reproborum collectio, quae magna dicitur propter multitudinem: vel propter scelerum enormitatem, sicut dicit Haymo: haec in tres partes dividetur, id est, in Judaeos, Paganos, et falsos Christianos. Et per hoc quod dicitur tres partes, datur intelligi quod quilibet pro meritis punietur, ut secundum mensuram culpae sit et poena: ut sicut divisa est in tres partes per culpam, sit divisa per poenam. "Et civitates Gentium," id est, omnes collectiones gentiliter viventium, sicut geniti sunt, "ceciderunt," primo in peccatum, secundo in infernum. Psal. XXXV, 13: Ibi ceciderunt qui operantur iniquitatem. "Et Babylon magna." Babylon interpretatur confusio, et signat congregationem malorum, quae dicitur "magna" propter multitudinem praevaricationum. "Venit in memoriam ante Deum," per punitionem peccatorum: nec dicitur venire in memoriam, quasi Deus sit oblitus: sed quando non punit, videtur oblitus. "Dare ei calicem," id est, ut daret ei calicem "vini indignationis irae ejus," id est, poenae, ad mensuram culpae effusam ex ira indignationis ejus. [Marginal label: Calix vini.] Et nota, quod in hoc libro loquens de poena malorum, dicit semper calicem vini, et non aquae, ad signandum, quod plaga eorum erit irrevocabilis et desperata: sicut signum est quod plaga est desperabilis, quando vinum propinatur in febre acuta laboranti.
20. "Et omnis insula fugit, et montes non sunt inventi. 21. Et grando magna sicut talentum descendit de coelo in homines: et blasphemaverunt Deum homines propter plagam grandinis, quoniam magna facta est vehementer."
Ostensa poena malorum, hic ponitur liberatio justorum, et per insulam omnes Sancti intelliguntur, qui ad modum insulae persecutionibus quasi fluctibus contunduntur, sed non submerguntur. Dicit ergo: "Et omnis insula," id est, omnis bonorum congregatio, "fugit," scilicet societatem malorum mente, etsi non corpore: "et montes," id est Sancti, qui non moventur a fide, persecutionibus concussi, et propter eminentiam vitae montes dicti, "non sunt inventi," scilicet in poena, quia non fuerunt socii in culpa. "Et grando magna sicut talentum, etc." "Et grando magna," id est, poena aeterna quae ad modum grandinis tundit impios, "descendit," id est, descendet, "sicut talentum," id est, ponderosa, et mensurata, "de coelo," id est, a Deo missa, "in homines," scilicet carnales. I ad Corinth. II, 14: Animalis homo non percipit ea quae sunt Spiritus Dei. "Et blasphemaverunt homines Deum," scilicet dicentes eum esse injustum, "propter plagam grandinis," id est, poenae, vel irae, quae descendet ad modum grandinis, contundens eos: "quoniam magna facta est vehementer," id est, crucians eos intolerabiliter.
19. "And the great city was made into three parts, and the cities of the Gentiles fell, and great Babylon came into remembrance before God, to give her the chalice of the wine of the indignation of his wrath."
Here first is set down the punishment of the reprobate, or their penalty. Secondly, the liberation of the just from it, there at verse 20: "And every island." Thirdly, that their punishment will be weighty, there at verse 21: "And great hail." Therefore he says: "And the great city was made into three parts," that is, the collection of the reprobate, which is called great because of multitude; or because of the enormity of crimes, as Haymo says. This will be divided into three parts, that is, into Jews, Pagans, and false Christians. And by the fact that three parts are mentioned, it is given to be understood that each will be punished according to merits, so that punishment may also be according to the measure of guilt; so that just as it is divided into three parts by guilt, it may be divided by punishment. "And the cities of the Gentiles," that is, all collections of those living in Gentile fashion, just as they were begotten, "fell," first into sin, secondly into hell. Psalm 35:13: There fell those who work iniquity. "And great Babylon." Babylon is interpreted confusion and signifies the congregation of the evil, which is called "great" because of the multitude of transgressions. "Came into remembrance before God," through the punishment of sins. Nor is it said to come into remembrance as if God were forgetful; but when he does not punish, he seems forgetful. "To give her the chalice," that is, so that he would give her the chalice "of the wine of the indignation of his wrath," that is, of punishment poured out according to the measure of guilt from the wrath of his indignation. [Marginal label: Chalice of wine.] And note that in this book, speaking about the punishment of the evil, he always says chalice of wine, and not of water, to signify that their plague will be irrevocable and desperate, just as it is a sign that a wound is desperate when wine is offered to one laboring with an acute fever.
20. "And every island fled, and mountains were not found. 21. And great hail like a talent came down from heaven upon men; and men blasphemed God because of the plague of hail, since it had become exceedingly great."
After the punishment of the evil has been shown, here the liberation of the just is set down; and by island all the Saints are understood, who after the manner of an island are battered by persecutions as by waves, but are not submerged. Therefore he says: "And every island," that is, every congregation of the good, "fled," namely the society of the evil in mind, even if not in body; "and mountains," that is, the Saints, who are not moved from faith when shaken by persecutions and are called mountains because of eminence of life, "were not found," namely in punishment, because they were not companions in guilt. "And great hail like a talent, etc." "And great hail," that is, eternal punishment which pounds the impious after the manner of hail, "came down," that is, will come down, "like a talent," that is, weighty and measured, "from heaven," that is, sent by God, "upon men," namely carnal men. 1 Corinthians 2:14: The animal man does not perceive the things that are of the Spirit of God. "And men blasphemed God," namely by saying that he is unjust, "because of the plague of hail," that is, of punishment or wrath, which will descend after the manner of hail, crushing them, "since it had become exceedingly great," that is, tormenting them intolerably.
MORALITER: Per istum Angelum signatur ordo Praedicatorum, qui praedicabit contra acediam quae ad modum agitati aeris huc atque illuc circa illicita pervagatur, quam omnis creatura reprehensibilem ostendit, quae sine fatigatione praeceptum Dei peragit.
Hic sunt dubitabilia.
[Marginal label: Dub. 1.] Primo super illo verbo v. 3: "Et omnis anima vivens mortua est in mari," quaeritur, Cum, supra, Apocal. VIII, 9, dictum sit, quod mortua est tertia pars creaturae eorum quae habebant animas in mari, quare hic dicit: "Omnis anima?" RESPONSIO. Quod signatur supra per tertiam partem, hic intelligitur per omnem animam in mari viventem, scilicet omnes reprobi, qui vivunt in mari, id est, in amaritudine peccati finaliter.
[Marginal label: Dub. 2.] Secundo, super illo verbo v. 5: "Et audivi Angelum aquarum dicentem, Justus es, etc.," quaeritur, Quomodo Sancti gaudent de poena malorum, cum dicitur eis, Matth. V, 44: Diligite inimicos, etc. RESPONSIO. Non gaudent de poena, sed de divina justitia.
[Marginal label: Dub. 3.] Tertio, quaeritur super verbo eodem, Cum non posuerit supra in plaga prima vel secunda congratulationem, quare ponit hic in plaga haereticorum? RESPONSIO. Hoc facit ad innuendum, quod persecutio haereticorum gravior est et magis nociva quam aliorum: quia haec est contra fidem quae fundamentum est omnium bonorum: et ideo de plaga eorum majus gaudium erit Sanctis.
[Marginal label: Dub. 4.] Quarto, super illo verbo v. 15: "Beatus qui vigilat, et custodit vestimenta sua, ne nudus ambulet," id est, qui servat innocentiam baptismalem: ergo qui illam amiserint, nudi apparebunt. RESPONSIO Haymonis: Si hoc vestimentum peccatis maculari contigerit, est adhuc secundum baptisma quo mundari possit, scilicet fons lacrymarum, et compunctio cordis. Psal. XXXI, 1: Beati quorum remissae sunt iniquitates, scilicet in baptismo primae regenerationis, et quorum tecta sunt peccata, scilicet per compunctionem cordis.
[Marginal label: Dub. 5.] Quinto, super illo verbo v. 21: "Quoniam magna facta est vehementer." Glossa: "Quamvis sciant se puniri juste, tamen dolebunt, quod Dominus tantam potentiam habebit, quod plagas eis infert:" sed talis dolor est culpa: ergo in inferno peccabunt. CONTRA: Thren. IV, 22: Completa est iniquitas tua, filia Sion. Glossa: Cum iniquitas facto judicio cessaverit, et requies data fuerit, amplius mutatio non erit: ergo in inferno non peccabunt. RESPONSIO. Invidia, superbia, ira, odium, et blasphemia erunt in inferno per modum affligendi, non per modum merendi vel demerendi. Unde Glossa, ad Galat. V, 26: Non efficiamur inanis gloriae cupidi. Glossa: "Zelus iste modum non habet, permanens sine fine est: alia scelera finem habent."
MORALLY: By that Angel is signified the order of Preachers who will preach against sloth, which after the manner of agitated air wanders here and there around illicit things; every creature shows it to be blameworthy, since every creature performs the command of God without weariness.
Here are doubtful points.
[Marginal label: Doubt 1.] First, on that word of verse 3: "And every living soul died in the sea," it is asked: Since above, Apocalypse 8:9, it was said that the third part of the creatures that had souls in the sea died, why does he here say, "Every soul"? RESPONSE. What is signified above by the third part is understood here by every soul living in the sea, namely all the reprobate who live finally in the sea, that is, in the bitterness of sin.
[Marginal label: Doubt 2.] Secondly, on that word of verse 5: "And I heard the Angel of the waters saying, You are just, etc.," it is asked how the Saints rejoice over the punishment of the evil, since it is said to them, Matthew 5:44: Love your enemies, etc. RESPONSE. They do not rejoice over the punishment, but over divine justice.
[Marginal label: Doubt 3.] Thirdly, it is asked on the same word: Since he did not set down above a congratulation in the first or second plague, why does he set it down here in the plague of heretics? RESPONSE. He does this to intimate that the persecution of heretics is more serious and more harmful than that of others, because this is against faith, which is the foundation of all goods; and therefore over their plague there will be greater joy for the Saints.
[Marginal label: Doubt 4.] Fourthly, on that word of verse 15: "Blessed is he who watches and keeps his garments, lest he walk naked," that is, who preserves baptismal innocence: therefore those who have lost it will appear naked. RESPONSE of Haymo: If it happens that this garment is stained by sins, there is still a second baptism by which it can be cleansed, namely the fountain of tears and compunction of heart. Psalm 31:1: Blessed are those whose iniquities are forgiven, namely in the baptism of the first regeneration, and whose sins are covered, namely through compunction of heart.
[Marginal label: Doubt 5.] Fifthly, on that word of verse 21: "Since it had become exceedingly great." The Gloss says: "Although they know that they are punished justly, nevertheless they will grieve that the Lord will have such great power that he inflicts plagues on them." But such grief is guilt; therefore they will sin in hell. ON THE CONTRARY: Lamentations 4:22: Your iniquity has been completed, daughter Sion. The Gloss says: When iniquity has ceased after judgment has been made, and rest has been given, there will be no further change; therefore they will not sin in hell. RESPONSE. Envy, pride, anger, hatred, and blasphemy will be in hell in the manner of afflicting, not in the manner of meriting or demeriting. Hence the Gloss on Galatians 5:26, Let us not be made desirous of empty glory, says: "That zeal has no measure; remaining without end, it is; other crimes have an end."
Notes
- Wisdom 2:24. (Sapient. II, 24.) ↩
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