Click *H for Haydock Commentary. *Footnote for footnote etc.
Click any word in Latin Greek or Hebrew to activate the parser. Then click on the display to expand the parser.
*H And I heard a great voice out of the temple, saying to the seven angels: Go and pour out the seven vials of the wrath of God upon the earth.
Ver. 1. I heard a great voice. Bossuet explains the pouring out of the seven vials in this manner. The five first he supposes to have taken place under the reign of Valerian and Gallien; the sixth he supposes to have been poured out during the reigns of Valerian, Dioclesian, and Julian; and the seventh under Honorius and the Alani. Bossuet. — All commentators, however, seem to agree that the great city mentioned in the 19th verse, is to be understood of Rome, and that the plagues which are here foretold, are denounced against her. Calmet, Pastorini, &c. — Go and pour out the seven vials, &c. According to the exposition followed by the bishop of Meaux, all these seven vials are already past, being punishments and judgments exercised against the heathen emperors, from the time of Valerian even to the time of Julian, at whose death it might be said, (v. 17) it is done. Idolatry is destroyed, as to its public worship. Here in particular, by the drying up of the Euphrates, and by the armies of the East, these interpreters understand those of the Persians, who first gave the great shock to the empire in Valerian's time, and by whom afterwards Julian the apostate was defeated, and killed. By the great Babylon they also understand idolatrous Rome; and by the islands and mountains sunk by earthquakes, they understand the destruction of divers kingdoms. According to another interpretation, (which is very common) all these judgments are to come before the end of the world; and will be in a manner literally executed about antichrist's time. At the first vial, men shall be struck with ulcers and wounds, not unlike to the sixth plague of Egypt. At the second and third vial, the sea and fountains shall be turned into blood, as in Egypt. At the fourth vial shall be excessive scorching heats, tormenting men, and burning every thing for their use. At the fifth vial darkness, like that of Egypt. At the sixth vial, (v. 12.) the Euphrates dried up, to open a passage for the armies from the East, to come and join the forces of antichrist. And the three unclean spirits like frogs, may signify devils sent by the dragon, or chief of the devils, to excite the wicked to all manner of unclean abominations. They are here said to be gathered together in a place called Armagedon, perhaps with an allusion to Mageddon, in the tribe of Manasses, where the two kings of Israel, Ochozias and Josias, perished. 4 Kings ix. 21. And they are brought in only to signify a place of great destruction. See also Zach. xii. 11. At the seventh vial, a voice, it is done, i.e. the reign of the wicked in general, and of antichrist, is at an end. Wi.
*H And the first went and poured out his vial upon the earth. And there fell a sore and grievous wound upon men who had the character of the beast: and upon them that adored the image thereof.
Ver. 2. And the first. From hence it appears that the first vial was poured out indiscriminately upon the good equally with the wicked. But behold the different consequences that follow: those that have the mark of the beast are afflicted with a sore and grievous wound, which is said in allusion to the madness, fury, and despair with which the wicked were afflicted, whilst S. John's omitting to say any thing of the just, shews that they bore it with resignation and joy. Calmet.
*H And the second angel poured out his vial upon the sea. And there came blood as it were of a dead man: and every living soul died in the sea.
Ver. 3. And the second. On pouring out the vial follows the divine judgment. There appears blood, like that of a dead man. This passage, Pastorini is of opinion alludes to the Arian heresy, which, like blood, flowed in vigorous circulation whilst in health and strength, gradually retarded its motion, as in a dying man, and was at last totally lost and stopped, like the circulation in a dead man. Hence every living soul died in the sea. Pastorini. — Calmet interprets it as a prediction of the calamities which befell the Roman empire, during the invasion of the Persians on the east, and the Goths and other barbarous nations on the west.
*H And the third poured out his vial upon the rivers and the fountains of waters. And there was made blood.
Ver. 4. Upon the rivers. That is, on the Roman provinces in Italy, and Rome itself. This is the last stroke employed by the Almighty for the total destruction of Rome. The divine judgment being executed, the Angel of the waters, that is, the Angel that presided over the Roman states, cries out, (v. 5. 6.) thou art just, &c. Pastorini.
*H And the fourth angel poured out his vial upon the sun. And it was given unto him to afflict men with heat and fire.
Ver. 8. And the fourth Angel . Here is the punishment of the Greeks during the siege of Constantinople by the Turks, where the fire engines, that were then made use of for the first time, so reduced the Grecian army, that the walls of the city were reduced to ashes, and the whole town to flames. Hence it appears how the Greeks were scorched with great heat; and how they blasphemed the name of God, appears too evident from the history of Notaros, admiral of the Constantinopolitan fleet. Past.
* Summa
*S Part 3, Ques 13, Article 4
[II-II, Q. 13, Art. 4]
Whether the Damned Blaspheme?
Objection 1: It would seem that the damned do not blaspheme. Because some wicked men are deterred from blaspheming now, on account of the fear of future punishment. But the damned are undergoing these punishments, so that they abhor them yet more. Therefore, much more are they restrained from blaspheming.
Obj. 2: Further, since blasphemy is a most grievous sin, it is most demeritorious. Now in the life to come there is no state of meriting or demeriting. Therefore there will be no place for blasphemy.
Obj. 3: Further, it is written (Eccles. 11:3) that "the tree . . . in what place soever it shall fall, there shall it be": whence it clearly follows that, after this life, man acquires neither merit nor sin, which he did not already possess in this life. Now many will be damned who were not blasphemous in this life. Neither, therefore, will they blaspheme in the life to come.
_On the contrary,_ It is written (Apoc. 16:9): "The men were scorched with great heat, and they blasphemed the name of God, Who hath power over these plagues," and a gloss on these words says that "those who are in hell, though aware that they are deservedly punished, will nevertheless complain that God is so powerful as to torture them thus." Now this would be blasphemy in their present state: and consequently it will also be in their future state.
_I answer that,_ As stated above (AA. 1, 3), detestation of the Divine goodness is a necessary condition of blasphemy. Now those who are in hell retain their wicked will which is turned away from God's justice, since they love the things for which they are punished, would wish to use them if they could, and hate the punishments inflicted on them for those same sins. They regret indeed the sins which they have committed, not because they hate them, but because they are punished for them. Accordingly this detestation of the Divine justice is, in them, the interior blasphemy of the heart: and it is credible that after the resurrection they will blaspheme God with the tongue, even as the saints will praise Him with their voices.
Reply Obj. 1: In the present life men are deterred from blasphemy through fear of punishment which they think they can escape: whereas, in hell, the damned have no hope of escape, so that, in despair, they are borne towards whatever their wicked will suggests to them.
Reply Obj. 2: Merit and demerit belong to the state of a wayfarer, wherefore good is meritorious in them, while evil is demeritorious. In the blessed, on the other hand, good is not meritorious, but is part of their blissful reward, and, in like manner, in the damned, evil is not demeritorious, but is part of the punishment of damnation.
Reply Obj. 3: Whoever dies in mortal sin, bears with him a will that detests the Divine justice with regard to a certain thing, and in this respect there can be blasphemy in him. _______________________
*H And the fifth angel poured out his vial upon the seat of the beast. And his kingdom became dark: and they gnawed their tongues for pain.
Ver. 10. Calmet explains this passage of Rome the seat of idolatry, which was given up to the pillage of the barbarians under Alaric. Calmet.
*H And the sixth angel poured out his vial upon that great river Euphrates and dried up the water thereof, that a way might be prepared for the kings from the rising of the sun.
Ver. 12. River Euphrates. That is, a passage is laid open for the potentates of the East to lay their destructive hands upon the countries on this side the Euphrates. For they are the spirits of devils working signs, which are sent forth by the eastern princes, to oblige all to unite in arms against the great day of the Almighty God. Pastorini.
* Footnotes
-
*
Matthew
24:43
But this know ye, that, if the goodman of the house knew at what hour the thief would come, he would certainly watch and would not suffer his house to be broken open.
-
*
Luke
12:39
But this know ye, that if the householder did know at what hour the thief would come, he would surely watch and would not suffer his house to be broken open.
*H And he shall gather them together into a place which in Hebrew is called Armagedon.
Ver. 16. Armagedon. That is, the hill of robbers. Ch.
*H And there were lightnings and voices and thunders: and there was a great earthquake, such an one as never had been since men were upon the earth, such an earthquake, so great.
Ver. 18. The seventh vial is poured out upon the air which lies between the earth and the heavens, to indicate that the judgments of God are going to fall upon the whole creation. After which follow these words, it is done. All is over, time is no more; upon which immediately follow lightnings, &c.
*H And the great city was divided into three parts: and the cities of the Gentiles fell. And great Babylon came in remembrance before God, to give her the cup of the wine of the indignation of his wrath.
Ver. 19. Great Babylon came in remembrance before God. The time of God's punishing the wicked world is approaching: for by a third interpretation, Babylon may signify metaphorically all the wicked in general. Wi.
*H And great hail, like a talent, came down from heaven upon men: and men blasphemed God, for the plague of the hail: because it was exceeding great.
Ver. 21. And great hail like a talent came down, &c.[1] Which need not be taken literally, but only metaphorically, to signify the heavy weight of God's judgments upon sinners. Wi.