Exposition on Chapter XVIII of the Apocalypse

EXPOSITION ON CHAPTER XVIII OF THE APOCALYPSE.

1. "And after these things I saw another Angel descending from heaven, having great power, and the earth was illumined by his glory. 2. And he cried out in strength, saying: Fallen, fallen is Babylon the great."

Above, five visions of Blessed John have been touched upon; here the sixth vision is set down, and, according to Bede, it contains the damnation of the great harlot, that is, of the impious city. And that vision contains three chapters. And this part is divided into three parts. In the first, the damnation of Babylon is treated. In the second, the damnation of the beast, that is, of Antichrist, below, 19:11: "And I saw heaven opened." In the third, the damnation of the devil, below, 20:1: "And I saw an Angel descending." The first part is divided into four. In the first, the fall of Babylon is foretold. In the second, the holy people is admonished to go out from her, there at verse 4: "And I heard another voice." In the third, her punishment is set down, there at verse 6: "Render to her." In the fourth, the things consequent upon her fall are set down, there at verse 9: "And they will weep." The first is again divided into three. First, the description of the Angel is set down. Secondly, the fall of the impious city is marked, there at verse 2: "And he cried out." Thirdly, the reason for the damnation is set down, in the same place, "And she has become a dwelling."

Therefore he says, describing the Angel: "And after these things," namely the aforesaid vision; and the term "after" marks the order of narration, not of time. "I saw," with spiritual vision, "another Angel," that is, Christ. ON THE CONTRARY: Above 1:1: Sending by his Angel to his servant John. Therefore there were not several Angels, but only one; therefore he says badly: "I saw another Angel." RESPONSE. There was one Angel in person, but, as it were, another in a diverse vision: one by reason of person, but another by reason of the revelation of a diverse vision. "Descending from heaven," not by change of place, but through humility in the incarnation. Philippians 2:6: Who, although he was in the form of God, etc. "Having great power," namely from eternity according to divinity. Daniel 7:14: His power is eternal power. Likewise, in time according to humanity. Matthew 28:18: All power has been given to me, etc. "And the earth," that is, the Church of the elect, "was illumined," that is, by the light of faith and knowledge, "by his glory," that is, by his glorious preaching, which miracles and his holiness made glorious. John 1:14: We saw his glory.

"And he cried out in strength, saying, etc." "And he cried out," that is, he cried out excellently by preaching, "in strength," that is, with bold, constant, and efficacious preaching, "saying: Fallen, fallen is Babylon the great," that is, the whole congregation of the reprobate, worthy of confusion. And he repeats: [Marginal label: A twofold fall.] "Fallen, fallen," because of a twofold fall, namely into guilt and into punishment; or because of the damnation of body and soul; or because of the continuity of damnation; or because of the twofold cause of damnation, that is, the sin of omission and of commission. Isaiah 21:9: Fallen, fallen is Babylon, and all the graven images of her gods have been broken to the ground.

"And she has become a dwelling of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird." Here the cause of her damnation is set down. And a twofold cause is set down. The first is that all unclean spirits dwell in her. The second is that every uncleanness is born from her, there at verse 3: "Because of the wine of the wrath of her fornication." And behold the cause: "And," for because, "she has become," through sin, "a dwelling," that is, a seat and place, "of demons," that is, of spirits harassing through malice; "and a prison," through contempt of confusion, "of every unclean spirit," through lust; "and a prison of every unclean bird," that is, of demons through pride, "and hateful," as is said in Ecclesiasticus 10:7: Pride is hateful before God and men. Therefore they are called demons through malice, unclean spirits through lust, unclean birds through elation.

3. "Because all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have fornicated with her, and the merchants of the earth have been made rich from the power of her delights."

Here he says that every uncleanness flows from her. And first he says that every uncleanness of lust emanates from her. Secondly, the uncleanness of pride through kings, there, "And the kings of the earth." Thirdly, the uncleanness of avarice, which is understood through the merchants, there, "And the merchants." Therefore he says: "Because they drank of the wine of the wrath of her fornication," that is, of carnal fornication through which God is provoked to wrath. Or, "Of the wine of the wrath of fornication," that is, of illicit love, which is spiritual fornication by which God is provoked to wrath. Hosea 12:14: Ephraim provoked me to wrath. "All nations have drunk," that is, all carnal persons, who were begotten as such, that is, live in the uncleanness in which they were begotten. "And the kings of the earth," that is, all those who are proud because of earthly things, "have fornicated with her," that is, with Babylon, namely by loving earthly things more than heavenly things. "And the merchants of the earth," that is, all the avaricious, who make their soul saleable and do not fear to sin so that they may be able to acquire the honors of the age. Ecclesiasticus 10:10: Nothing is more wicked than to love money, for this one has even his soul for sale, etc. "From the power of her delights," that is, from ambition for secular power, as Haymo says, "they have been made rich," namely in sins. Or thus: "From the power of her delights," that is, from sins through which delights are acquired, "they have been made rich," namely in vices, but poor in virtues. Hence the Gloss: "Every rich man is either unjust or heir of injustice." NOTE that by nations are understood the lesser ones who follow the world, by kings the greater ones, by merchants those in the middle. Or, by nations the lustful, by kings the proud, by merchants the avaricious.

4. "And I heard another voice from heaven, saying: Go out from her, my people, so that you may not be participants in her offenses, and may not receive from her plagues."

Above he showed the damnation of the woman; here he admonishes the people to flee her. And four things are said. First, he admonishes the Saints to go out from her society. Secondly, not to offer consent to her works, there, "And so that you may not be participants." Thirdly, he gives the cause, there, "And from her plagues." Fourthly, he proves that they are worthy to endure punishment, there at verse 5: "For her sins have reached." Therefore he says: "And I heard another voice," that is, I understood a divine inspiration or the preaching of Christ, which is called another in relation to the preceding one, because that one was about the foretelling of the fall of the city; this one is about the admonition of the Saints that they should withdraw lest they become participants in sins. "From heaven," that is, from the Church which conceals the divine mysteries from unbelievers. Or, "from heaven," that is, from Christ. Or, from the Church, which is casa helios, that is, the house of the sun, namely of Christ. "Saying: Go out," not in body, but in mind and in unlikeness of life, "from her," namely from the fellowship of the evil, or from the malice of the world. Isaiah 52:11: Go out from there; do not touch what is polluted. "My people," through predestination and election. John 15:16: You did not choose me, but I chose you, etc. "So that you may not be participants in her offenses," that is, so that you may not offer assent to her evil works. Because Ecclesiasticus 19:3 says: He who joins himself to fornicators will be wicked. Or, "of her delights," that is, of sins, by whose delectation one is drawn into softness. "And may not receive from her plagues." As if he said: If you have not been alike in guilt, you will not be alike in punishment.

5. "For her sins have reached all the way to heaven, and the Lord has remembered her iniquities."

Here he shows that the reprobate city is worthy of punishment. And two things are said here. First, that she deserves to be punished, because she scorned to repent. Secondly, he intimates that she will be punished, there, "And God has remembered." Therefore he says: "For they have reached." As if he said: For this reason you must flee, "because her sins have reached all the way to heaven," that is, they have grown so much that they cannot grow more. Or thus: "All the way to heaven," that is, all the way to contempt of God through impenitence and blasphemy. Jonah 1:2: Her malice has ascended before me. "And God has remembered her iniquities," namely for punishing, he who before seemed to have forgotten, while dissembling their sins. Wisdom 11:24: You overlook the sins of men for repentance.

6. "Render to her as she also rendered to you; and double double things according to her works; in the cup in which she mixed, mix double for her. 7. As much as she glorified herself and was in delights, so much give her torment and mourning."

[Marginal label: The punishments of the impious city.] This is the third principal part of this part, in which the punishment of the impious city is determined. And two things are said. First, her punishment is determined in general according to the proportion of guilt. Secondly, her punishment in species, which corresponds to special guilt, there at verse 7: "Because in her heart." In the first part two things are said. First, determination is made generally about the punishment owed, because she afflicted the Saints. Secondly, about the punishment owed for those things which she committed in herself, there at verse 7: "As much as she glorified herself." In the first, three things are said. First, he says that the Saints should punish her. Secondly, that they should judge her to be punished twofold, there, "And double to her." Thirdly, that they should judge her to be punished in body and soul, there, "In the cup in which she mixed."

Therefore he says: "Render to her," that is, to the congregation of the evil, "as she also rendered to you," namely by afflicting and oppressing you. ON THE CONTRARY: Matthew 5:44: Do good to those who hate you. RESPONSE. It is not permitted to render evil for evil by avenging one's own injury, but the injury of God. Hence the Gloss here says: "As she exercised my vengeance upon you who are being cleansed, so you should avenge my injury in them." "And double double things to her," that is, punish. Or, judge that doubled torments should be inflicted, namely in soul and in body, and in each in two ways. In the body, by heat and cold. Job 24:19: Let him pass from the waters of snow to excessive heat. In the soul, by the worm of conscience and the lack of the divine vision. "According to her works." The interlinear Gloss: "According to what they themselves sinned." Jeremiah 50:29: Render to her according to her work; according to all that she has done, do to her. "In the cup in which she mixed," namely by suggesting perverse things to you or by inflicting punishments. Or, "she mixed," because the honey of sweetness of words was with the poison of unbelief. "Mix double for her," that is, judge that a double punishment must be inflicted upon her, namely that they must be punished in body and soul. As if he said: They afflicted you only in the body; and you should judge them in body and soul. Hence the term double is not referred to merit, but to fact.

"As much as she glorified herself, etc." [Marginal label: The proportion corresponding to guilt.] It has been said about the punishment owed to the impious city because she afflicted the Saints; here the punishments for those things which she committed in herself are treated. Hence he says: "As much as she glorified herself," namely as to spiritual sins, "and was in delights," as to carnal sins. Or thus: "As much as she glorified herself," through pride on the part of the soul, "and was in delights," through excessive abundance on the part of the body: "so much give her torment," in the body against delights, "and mourning," in the soul against worldly joys, so that thus punishment may correspond to guilt. NOTE that as much and so much can signify equality of quantity; and thus they are not taken here, because God always punishes short of condign punishment; or they can signify proportion in kind, and thus they are taken here. Hence the sense is: "As much as she glorified herself, etc.," that is, judge that one who sinned much is to be punished much according to the requirement of guilt. Matthew 7:2: In the measure by which you have measured, etc.

7. "Because in her heart she says: I sit as queen, and I am not a widow, and I will not see mourning."

Above he determined concerning the punishment of Babylon which is owed to her in general; here he determines concerning the punishment owed to her in species. And two things are said. First, the commission of guilt is shown. Secondly, the rendering of punishment, there at verse 8: "Therefore in one day." Likewise, [Marginal label: Guilt is determined in three things.] guilt is determined in three things. First, in pride of life, there, "I sit as queen." Secondly, in consolation of temporal things, there, "And I am not a widow." Thirdly, in the affection of carnal concupiscence, there, "And I will not see mourning." The continuation is: As if he said: She is to be punished, and deservedly, "because in her heart she says," that is, in her soul, by being proud and glorying: "I sit as queen," namely established in honor and dignity. And he says: "I sit." As if he said: I do not fear being moved; in this pride is marked. "And I am not a widow." As if she said: I have many consolers and many consolations. "And I will not see mourning," that is, I will not lose carnal delights because of which I would have to mourn. ON THE CONTRARY: It is said, Luke 6:25: Woe to you who laugh now, because you will mourn and weep.

8. "Therefore in one day her plagues will come, death, and mourning, and famine; and she will be burned with fire, because God is strong, who will judge her."

After the guilt has been set down, punishment is added. And four things are said here. First, it is said generally that she will have punishment. Secondly, that she will endure special punishments, there, "And death, and mourning." Thirdly, that because of that lust she will burn eternally, there, "And she will be burned with fire." Fourthly, he proves that it will be so, there, "Because he is strong, etc." [Marginal label: Diverse punishments.] The continuation is: "I sit as queen," Babylon says, "therefore," that is, because of the merit of boasting, "in one day," that is, on the day of judgment, "her plagues will come," that is, her punishments, that is, acts of vengeance owed for her sins: "death," that is, the lack of the vision of God, who is the life of the soul, "and mourning," because of the bitterness of punishments, "and famine," that is, the lack of all goods. Deuteronomy 32:24: They will be consumed by hunger, etc. "And she will be burned with fire," of eternal flames. Or thus: "Death," casting her down from dignity, against what she had said: "I sit as queen." "And mourning," casting her down from joy, against what she said: "And I will not see mourning." "And famine," that is, the lack of temporal things, against what she said: "I am not a widow." "And she will be burned with fire." Matthew 25:41: Depart from me, accursed ones, into eternal fire which has been prepared, etc. "Because God is strong," that is, he is not bent by prayers, as the Gloss says, "who will judge her," that is, Babylon, the congregation of the evil, namely in the judgment of condemnation.

9. "And the kings of the earth who fornicated with her and lived in delights will weep and lament themselves over her, when they have seen the smoke of her burning; 10. standing far away because of fear of her torments, saying: Woe, woe, that great city Babylon, that strong city, because in one hour your judgment has come!"

This is the fourth principal part of this part, in which determination is made concerning the things consequent upon the fall of the impious city. And four things are said. First, the weeping and lamentation of the reprobate is set down. Secondly, the exultation and gladness of the Saints, there at verse 20: "Rejoice over her, heaven." Thirdly, the example of damnation, there at verse 21: "And one Angel took up." Fourthly, from thanksgiving the divine judgment is praised, there below, 19:1: "After these things I heard as it were the voice of many crowds." [Marginal label: The weeping of the damned.] In the first, the weeping of the reprobate is determined in three ways. First, the weeping of kings. Secondly, of merchants, there at verse 11: "And the merchants of the earth." Thirdly, of pilots, there at verse 17: "And every pilot." And by kings are understood those who preside in temporal rule, by sailors those who preside in spiritual rule, by merchants the subjects of both. Therefore he says: "And they will weep," inwardly in heart, "and lament themselves," outwardly in voice, "over her," that is, over themselves, "the kings of the earth." The Gloss says, that is, princes of the age. "Who," that is, because "with her," that is, with Babylon, that is, with themselves, "have fornicated," namely loving earthly things more than God, and serving the uncleanness of the flesh; "and have lived in delights," that is, feasting in joy and festivity.

And he adds when this will be: "When they have seen the smoke of her burning," that is, her smoky burning. "Standing far away because of fear of her torments, etc." "Standing far away," namely in will and affection, not in act, because they would wish to flee if they could, "because of fear of her torments," because the fear and horror of the continuation of punishment will torture them more than the very sensation. [Marginal label: Woe is manifold.] "Saying," by lamenting: "Woe," because of the loss of glory. "Woe," because of the endurance of punishment. "Woe," because of the bitterness of punishment. "Woe," because of the continuity of bitterness. Or thus: "Woe," because of the punishment of the soul. "Woe," because of punishment in the body. Amos 5:16: To all who are outside, that is, outside the city of the Saints, it will be said: Woe, woe. "Saying: Woe, woe, that city," that is, the congregation of the evil; "great," because of the multitude of the impious and the enormity of crimes; "Babylon," worthy of confusion; "that strong city," not with virtues, but with vices and evil works, and with persecutions of the Saints. Jeremiah 23:10: Their course has been made evil, and their strength unlike. Strong for persecuting the Saints, and weak for helping or working well. "Because in one hour," namely of death or judgment, "your judgment has come," that is, eternal punishment. Or, "one hour," that is, suddenly, "your judgment has come," that is, your damnation. Job 21:13: They lead their days in good things, and in a moment they go down to hell.

11. "And the merchants of the earth will weep and mourn over her, because no one will buy their merchandise any more: 12. merchandise of gold, and of silver, and of precious stone, and of pearl, and of fine linen, and of purple, and of silk, and of scarlet, and every thyine wood, and all vessels of ivory, and all vessels of precious stone, and brass, and iron, and marble."

Here he treats the weeping of the merchants. And four things are said. First, he shows their weeping when Babylon has been destroyed. Secondly, the cause of this, there, "Because their merchandise." Thirdly, that they would wish to stand far away from her, there at verse 15: "The merchants of these things." Fourthly, their vocal complaint, there at verse 16: "And saying: Woe, woe." Therefore he says: "And the merchants of the earth." According to the letter, as the Gloss says, those who have their souls saleable for earthly things, like the avaricious, that is, those who fraudulently gathered riches, will grieve in death and in judgment and in hell. Hence he says: "They will weep," that is, they will grieve in the heart, "and they will mourn" with the eyes. Or, "They will weep" with tears, "and they will mourn" with miserable lamentation, "over her." The Gloss says, because they will grieve that those things perish in which they thought prosperity consisted. Hence it is added: "Because their merchandise," namely the things in which they gloried, "no one will buy any more," that is, buying and selling have failed, and thus they will be deprived of their glory. Zechariah 14:21: There will no longer be a merchant in the house of the Lord of hosts on that day.

"Merchandise of gold and silver," supply, no one will buy any more; "and of precious stone," carbuncle, "and of pearl, and of fine linen," [Marginal label: Fine linen.] which is the whitest linen growing in Egypt, or cloth made from it, "and of purple, and of silk, and of scarlet, and every thyine wood" [Marginal label: Thyine things.] that is, cedar, according to some, or it is another incorruptible wood, of which 3 Kings 10:12 says: King Solomon made harps and lyres for singers from thyine woods. "And all vessels of ivory, and all vessels of precious stone, and brass," that is, bronze, "and iron, and glass, and marble." And all these things pertain to sight.

Then he adds those things which pertain to smell, saying: 13. "And cinnamon, and of perfumes, and ointment, and frankincense." [Marginal label: Cinnamon.] "And cinnamon," which is said as if cannamomum, etc.: an aromatic species growing in the manner of a reed, and it is of ashen color; when broken it breathes forth a sweet odor. [Marginal label: Amomum.] "And amomum," which is a species of seed that makes menses and urine flow out. "And of perfumes," supply, no one will buy the merchandise any more, "and ointment, and frankincense." All these things pertain to smell. Afterward he adds those things which pertain to taste, saying: "And wine, and oil, and fine flour, and wheat." "And wine," for drinking, "and oil," for seasoning foods, "and fine flour, and wheat," for eating. And they differ: [Marginal label: Fine flour.] because fine flour is the most delicate flour; wheat is grain. Then he touches upon those things which are suited to human uses, saying: "And beasts of burden, and sheep, and horses, and carriages, and slaves, and souls of men."

14. "And the fruits of the desire of your soul have departed from you; and all fat and splendid things have perished from you, and they will no longer find those things now. 15. The merchants of these things, who have been made rich, will stand far away from her because of fear of her torments, weeping and mourning, 16. and saying: Woe, woe, that great city, which was clothed in fine linen, and purple, and scarlet, and was gilded with gold, and precious stone, and pearls; 17. because in one hour so great riches have been made destitute!"

[Marginal label: Beasts of burden.] "And of beasts of burden," supply, no one will buy the merchandise. And beasts of burden are here those things which help a man by furnishing food, either from themselves or from their works. "And of sheep," which provide the garments of men, "and of horses," for carrying men, "and of carriages," that is, four-horse vehicles or carts for drawing necessary things, "and of slaves," who serve only with the body or for a time, "and of souls of men," namely those who serve in mind and body, by keeping the rite and cult of those to whom they are sold. Or thus: "And of souls of men," who serve for their whole life.

"And the fruits of the desire of your soul have departed from you, etc." "The fruits of your desire," that is, the things which your soul desired, through which all fruits are understood. Or, according to the Gloss, they are whatever least things to which they cling immoderately, and for these they will be damned. "They have departed from you." As Haymo says, this happens when enemies rising from kingdom to kingdom not only depopulate cities, but with every malice lay waste the regions and burn them with fire. And all these things said before pertain to sight and taste. "And all fat things," that is, all things delightful to taste, "and splendid things," that is, things delightful to sight, "have perished," or passed by, "from you," O Babylon the harlot. Wisdom 5:9: All things have passed by like a shadow. And note that, although the presence of mutable things passes away, nevertheless in the mind of the evil there will remain the memory of delight.

of delight, stinging them, which they could have escaped. "And now they will no longer find those things," that is, they will not be sold, because there will no longer be a time or place for trading.

"The merchants of these things," that is, of the aforesaid wares, "who have been made rich," namely temporally, although spiritually poor. Haymo says: "Rich not in virtues but in sins." "From her," that is, when they have been made merchants in Babylon, "they will stand far away," that is, they will desire to stand far away, yet they will not be able. Or, "They will stand far away from her," namely in will, not in body, that is, they will grieve that they did not stand far away from the commission of the aforesaid things, namely when they could. Or, "They will stand far away," because now they will not be able to exercise such things, "because of fear of her torments," that is, because of her torments, whose continuation will always be feared and whose presence will always be felt. "Weeping," for sins committed, "and mourning," for things omitted.

"And saying: Woe, woe, that great city, etc." "And saying," by the sound of the voice: "Woe, woe," namely because of the punishment of soul and body, or because of the punishment of sense and of loss. Note that no name expressing grief is set down, so that it may be shown to be inexplicable. "That great city," that is, the congregation of the evil in hell, "which was clothed." The Gloss says, surrounded, "in fine linen," as the rich feaster was ¹. Fine linen is for the softness of the flesh. "And purple, and scarlet," because of the vanity of the world, or the delight of the eye; "and was gilded with gold, and precious stone, and pearls." "Because in one hour," that is, in the moment of death, "so great riches have been made destitute!" Wisdom 5:8 and 9: What has pride profited us? And what has the boasting of riches brought us? All those things have passed by like a shadow. And note that blessed John made the punishment of worldly people heavier in two things. [Marginal label: The punishment of worldly people.] First, because he brings their former happiness back to their memory. Secondly, because he shows that it failed quickly. Hence Gregory says: "It is not of so much honor to have held lofty things, as it is of grief to have fallen from lofty things."

Note that from that place: "And the merchants of the earth, etc.," it is expounded spiritually thus: "The merchants of the earth," that is, the covetous, or hypocrites, or heretics, who sell virtues and works to the world for human praise. Such people will weep, because now no one buys their wares: "merchandise of gold," that is, of wisdom; "and of silver," that is, of eloquence; "and of precious stone," that is, the eminence of holy conduct; "and of pearl," that is, the whiteness of a good life; "and of fine linen," the justification of the saints; "and of purple," love of martyrdom; "and of silk," that is, the splendor of virginity; "and of scarlet," charity; "and every thyine wood," unfailing constancy; "and of ivory," namely of chastity; "bronze" of long-suffering; "iron" of patience; "marble" of humility; "cinnamon" of penance; "amomum" of good opinion; "and of perfumes," namely of prayers; "and of ointments," that is, of the gifts of the Holy Spirit; "and of frankincense" of devotion; "wine" of compunction; "oil" of piety; "fine flour" of purity; "wheat" of firmness; "beasts of burden," that is, of spiritual labors; "sheep" of innocence; "horses" of fortitude; "carriages" of counsel and aid; "slaves" of mutual service; "and souls" of rationality; "fruits of desire," that is, the odor of good fame; "and fat things," that is, devotion; "and splendid things," that is, good conduct.

17. "And every pilot, and everyone who sails on the lake, and sailors, and those who work on the sea, stood far off; 18. And they cried out, seeing the place of her burning, saying: What is like this great city?"

Here the weeping of pilots and sailors is treated. And three things are said. First, their simple punishment is shown. Secondly, the cause of the punishment, there at verse 19: "And they cast." Thirdly, the vehemence of the punishment, in the same place, "And they cried out." Therefore he says: "And every pilot." According to the letter, either a Bishop who rules the ship of the Church, or they are greater prelates. Acts 20:28: In which the Holy Spirit placed bishops to rule the Church of God. "And everyone who sails on the lake." The lake is the world; one sails through the lake who aspires to greater things; and through this are understood the middling ones, such as archdeacons, deacons, and deans, who aspire to greater things. "And sailors." And through this are understood the lesser ones, such as parish priests and country clerics. "And those who work on the sea," that is, Doctors and Preachers. Psalm 106:23: Those who go down to the sea in ships, etc. "They stood far off," that is, they will stand degraded from their prelacies and thrust down into hell. Or, "They stood far off," that is, they will stand far from God through punishment, who before stood far off through guilt.

"And they cried out," namely because of fear, grief, and horror, "seeing the place of her burning," that is, hell kindled with fire and sulfur; or themselves cast into the fire of hell. "Saying," from astonishment: "What is like this great city?" supply, which formerly was in glory, which now is in misery and punishment. Haymo says: "No city could be equaled to that great one in honor."

19. "And they cast dust upon their heads, and cried out weeping and mourning, saying: Woe, woe, that great city, in which all who had ships on the sea were made rich from her prices; because in one hour she has been made desolate!"

Above he showed the damnation; here he shows the cause. Now the cause of damnation is concupiscence of earthly things. The continuation is thus: They will be damned. [Marginal label: Dust of the earth.] "And," that is, because "they cast dust upon their heads," that is, in their mind they had earthly things through love, not spiritual things. Or thus: "They cast," that is, they will cast, "dust upon their heads," namely in the manner of a penitent person; but penance will then be late, because there will not be a place for doing penance. Or, "dust," namely of desperation, which especially makes one vile and abject, "upon their heads," that is, hearts, which is the principal member of a man. Or, "They cast dust upon their heads," that is, they recognized themselves to be dust.

"And they cried out," that is, they will cry out because of excessive grief, "weeping," in heart, "and mourning," with the eyes. Or, weeping marks the abundance of tears; mourning marks miserable words. "Saying," by lamenting: "Woe, woe," because of the punishment of body and soul, "that great city," in the multitude of sins and peoples, "in which all who had ships on the sea were made rich," namely formerly. According to the letter, because many are enriched in the world from the things which they carry in a ship. "From her prices," namely of things to be hired. Or, "From her prices," that is, from the merchandise which was bought for that price, they were indeed rich then, but now they are poor forever. Otherwise: Those having ships on the sea are rulers of the Church, who now are made rich according to the letter "from her prices," that is, from riches. Hence they say that saying of Zechariah 11:5: Blessed be the Lord, we have been made rich. But certainly they are poor and wretched, because those riches will quickly fail them, and they will perish in the greatest failing. Hence it follows: "Because in one hour," that is, quickly or suddenly, when the day of judgment comes, "she has been made desolate," namely destitute of every joy and hope. For after the day of judgment the evil will be destitute of every joy. Jeremiah 25:10: I will destroy from them the voice of joy and the voice of gladness.

20. "Rejoice over her, heaven, and holy Apostles and Prophets, because God will judge your judgment concerning her."

Here determination is made concerning the joy of the Saints consequent upon their fall. And two things are said. First, the Saints are invited to rejoice. Secondly, the reason for their joy is set down, there, "Because God will judge." [Marginal label: The joys of the Saints.] Hence he says: "Rejoice," that is, show outwardly the gladness of mind conceived inwardly, "over her," that is, over the damnation of Babylon, "heaven," that is, the saints. And he explains by parts who they are: "And holy Apostles." Or, "heaven," that is, Angels, "and holy Apostles," that is, the greater saints, "and Prophets," that is, the lesser. NOTE: These are specially invited to rejoice, because these things had been foretold by Apostles and Prophets. "Because God will judge your judgment concerning her," that is, he will justly damn her, who unjustly damned you. This is the judgment which they were seeking, above, 6:10: How long, Lord, holy and true, do you not judge and not avenge our blood? And therefore he says: "Your," namely that which you were seeking.

21. "And one strong Angel took up a stone as it were a great millstone, and cast it into the sea, saying: With this force Babylon, that great city, will be thrown down, and now she will be found no more."

Here the example of the damnation of Babylon is set down. And three things are said here. First, the example of Babylon's damnation is set down in the bitterness of punishment. Secondly, in the removal of every worldly gladness, there at verse 22: "And the voice of harp-players." Thirdly, the reason for these things is set down, namely the immensity of guilt, there at verse 23: "Because your merchants." [Marginal label: Diverse punishment of the damned.] Therefore he says: "And one Angel took up," that is, Christ, who is called one because singular and invariable. [Marginal label: Christ is called Angel.] "Strong." The Gloss says, because he conquered the aerial powers. And it is said, "he took up," that is, he permitted to be lifted on high. "A great millstone," that is, the multitude of the evil, who are called stones because they are hard and obstinate in sins; millstones, because they are rolled about in these temporal things. [Marginal label: The evil are called stones.] Psalm 11:9: The impious walk in a circuit; great because of pride of heart. "And he cast it into the sea," that is, into the bitterness of hell. Exodus 15:5: They went down into the depth like a stone. "Saying," supply, through his Preachers: "With this force," that is, with this speed, "Babylon, that great city," that is, the multitude of the impious, in which there are many and great ones, "will be thrown," namely into hell, "and will no longer be found," namely in the society of the Saints after she has fallen into hell. Or thus: "And she will no longer be found," namely in the world, because she will not return to live in her former delights or to do penance. Wisdom 2:1: There is no one who is known to have returned from the lower regions.

22. "And the voice of harp-players, and musicians, and of those playing the pipe, and trumpet will not be heard in you any more; and no artisan of any art will be found in you any more; and the voice of the mill will not be heard in you any more; 23. And the light of the lamp will not shine in you any more, and the voice of bridegroom and bride will no longer be heard in you."

"And the voice of harp-players, and musicians, and of those playing the pipe, and trumpet will no longer be heard in you." As if he said: No consolation of hearing will be heard in the damned city, but rather lamentation and groaning. Ezekiel 26:13: I will make the multitude of your songs cease, and the sound of your harps will no longer be heard. "And every artisan." He says this as to practice. "Of every art," as to theory, "will no longer be found in you." As if he said: No office or art is there by which a man can earn bread or merit anything before God. Ecclesiastes 9:10: Whatever your hand is able to do, work earnestly, because neither work, nor reason, nor wisdom, nor knowledge will be in the lower world. [Marginal label: Whether knowledge remains in hell?] And here there is an argument that they will not remember their knowledge in hell, which is quite probable. For if, while a man is still living, some infirmity makes him lose some knowledge, much more will infernal punishment, which exceeds every bodily infirmity; nevertheless if he has any knowledge, this will not be for consolation, but rather for grief. "And the voice of the mill will not be heard in you any more," which namely is for preparing victuals. The Gloss says: "There the most delicate breads will not be sought." Hence through this the delight of taste is removed.

Again he turns his voice to Babylon for her greater confusion: "And the light of the lamp will not shine for you any more," because, namely, the delight of sight will be taken from them; because Ecclesiastes 11:7 says: Light is sweet, and it is delightful for the eyes to see the sun. Isidore says: "The sun will no longer descend under the earth, but will stand in the East, lest the damned enjoy its light." "And the voice of bridegroom and bride," that is, nuptial songs. Or, the joy that is accustomed to happen at weddings "will no longer be heard," that is, any more, "in you," namely in hell, where you will be.

23. "Because your merchants were the princes of the earth, because in your sorceries all nations went astray. 24. And in her the blood of Prophets and Saints was found, and of all who have been slain on the earth."

Here it is touched upon why this city will be deprived of every consolation and delight. And first, it is touched upon as to the disordering of concupiscence. Secondly, as to the disordering of the rational part, there, "Because in your sorceries." Thirdly, as to the disordering of the irascible part, there at verse 24: "And in her blood." The continuation is: Those aforesaid things will not be found in you; and this is the cause: "because your merchants," that is, those giving spiritual things for earthly things, exchanging their souls for temporal riches, "were the princes of the earth," yours according to the letter. As if he said: You chose such princes for yourself, who would multiply and love earthly things for you; and in this the disordering of the concupiscible part is touched. "Because," or since "in your sorceries," that is, in evil deeds according to the letter, by which men have hatred for their wives. Or thus: "sorceries," that is, deadly potions, or perverse persuasions and evil examples. "All nations went astray," that is, some from all, so that there is a distribution for kinds of individuals, not for individuals of kinds. Or, "all nations," namely those who went astray similarly. John 1:9: Who illumines every man, etc. As if he said: No one from the nations went astray except through your sorceries. And in this the disordering of the rational part is marked.

"And in her the blood of Prophets, etc." As if he said: And you are also punished because "in her the blood of Prophets," that is, the sin for the shedding of blood, "and of Saints was found." And because she killed many, therefore he adds: "And of all who have been slain on the earth." As if he said: Not only will the blood of the Saints be required from you, but also of the evil whom you killed unjustly, although they were worthy to be killed. Hence the Gloss says: "If an evil person kills an evil person, the wickedness of the slain one does not excuse him, but it excuses with justice, as if he is killed justly and by a just judge." And in this the disordering of the irascible part is marked.

Here there are doubtful matters.

[Marginal label: Dub. 1.] First, on that word of verse 10: "Standing far off because of fear of her torments," it is asked: How are they far from the burned city, since they themselves are that city? RESPONSE. The Gloss says, in will, not in act, because they would wish to flee, but will not be able. But what is this that he says: "Because of fear of her torments?" For he ought to say because of the sensation. RESPONSE: He says this because the thought concerning the continuation of pain will torture them more inwardly than the sense of the exterior torment.

[Marginal label: Dub. 2.] Secondly, on that word of verse 14: "And the fruits of the desire of your soul," it is asked: Since it is certain that men are more delighted in other things than in fruits, why with fruits does he add of the desire of your soul, and not with the others? RESPONSE of Haymo: "In this it is shown that God is greatly offended not only in greater things, but also in lesser things, if they are desired beyond what they ought to be desired."

[Marginal label: Dub. 3.] Thirdly, on that word of verse 21: "And now she will no longer be found." ON THE CONTRARY: Isaiah 24:22: They will be gathered in the gathering of one bundle into the lake, and they will be shut there in prison, and after many days they will be visited. [Marginal label: Twofold visitation.] RESPONSE. Visitation is twofold. One is for liberation: by this men were visited in the first advent. The other is for damnation: by this all the evil will be visited in judgment, when all will come from hell, and, having resumed their bodies, will be shut up forever in hell together in body and soul after the sentence has been heard. Isaiah does not speak about the first, but about the second visitation.