The fall of Babylon. Kings and merchants lament over her.
The fall of Babylon, her iudgement, plagues and reuenges: for the vvhich, 9 the kings, 16 and marchants of the earth that sometime did cleaue vnto her shal mourns bitterly: 20 but heauen, and the Apostles and Prophets shal reioyce.
1And after these things, I saw another angel come down from heaven, having great power: and the earth was enlightened with his glory.E dopo di ciò vidi un altro Angelo, che scendeva dal cielo, e aveva potestà grande: e la terra fu illuminata dal suo splendore.AND after these things I savv an other Angel cō ming dovvne from heauen, hauing great povver: & the earth vvas illuminated of his glorie.Et post hæc vidi alium angelum descendentem de cælo, habentem potestatem magnam: et terra illuminata est a gloria ejus. 2And he cried out with a strong voice, saying: Babylon the great is fallen, is fallen: and is become the habitation of devils and the hold of every unclean spirit and the hold of every unclean and hateful bird:E gridò forte, dicendo: è caduta, è caduta la gran Babilonia: ed è diventata abitazione de' demoni, e carcere di tutti li spiriti impuri, e carcere di tutti i volatili immondi, e odiosi:And he cried out in force, saying, Fallen fallen is Babylon the great: and it is become the habitation of Deuils, and the custodie of euery vncleane spirit, and the custodie of euery vncleane and hateful bird:Et exclamavit in fortitudine, dicens: Cecidit, cecidit Babylon magna: et facta est habitatio dæmoniorum, et custodia omnis spiritus immundi, et custodia omnis volucris immundæ, et odibilis: 3Because all nations have drunk of the wine of the wrath of her fornication: and the kings of the earth have committed fornication with her; And the merchants of the earth have been made rich by the power of her delicacies.Perché del vino della fornicazione di lei, (vino) d'ira bevvero tutte le genti: e i re della terra prevaricarono con essa: e i mercadanti della terra si sono arricchiti dell'abbondanza delle sue delizie.because al nations haue drunke of the vvine of the vvrath of her fornication: and the kings of the earth haue fornicated vvith her: and the marchantes of the earth vvere made riche by the vertue of her delicacies.quia de vino iræ fornicationis ejus biberunt omnes gentes: et reges terræ cum illa fornicati sunt: et mercatores terræ de virtute deliciarum ejus divites facti sunt. 4And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins and that you receive not of her plagues.E udii altra voce dal cielo, che diceva: uscite da lei, popolo mio, per non essere partecipi de' suoi peccati, né percossi dalle sue piaghe:And I heard an other voice from heauen, saying, Goe out from her my people: that you be not partakers of her sinnes, and receiue not of her plagues.Et audivi aliam vocem de cælo, dicentem: Exite de illa populus meus: ut ne participes sitis delictorum ejus, et de plagis ejus non accipiatis.
5For her sins have reached unto heaven: and the Lord hath remembered her iniquities.Imperocché i peccati di lei sono arrivati sino al cielo, e si è ricordato il Signore delle sue iniquità.Because her sinnes are come euen to heauen, and God hath remembred her iniquities.Quoniam pervenerunt peccata ejus usque ad cælum, et recordatus est Dominus iniquitatum ejus. 6Render to her as she also hath rendered to you: and double unto her double, according to her works. In the cup wherein she hath mingled, mingle ye double unto her.Rendete a lei secondo quello, che essa ha renduto a voi: e duplicate l'indoppio secondo le opere di lei: mescetele il doppio nel bicchiere, in cui ha dato da bere.Render to her as she also hath rendred to you: & double ye double according to her vvorkes: In the cuppe vvherin she hath mingled, mingle ye double vnto her.Reddite illi sicut et ipsa reddidit vobis: et duplicate duplicia secundum opera ejus: in poculo, quo miscuit, miscete illi duplum. 7As much as she hath glorified herself and lived in delicacies, so much torment and sorrow give ye to her. Because she saith in her heart: I sit a queen and am no widow: and sorrow I shall not see.Quanto si innalzò, e visse nelle delizie, tanto datele di tormento, e di lutto: perché in cuor suo dice: siedo regina, e non sono vedova: né saprò, che sia pianto.As much as she hath glorified her self, & hath been in delicacies, so much giue her torment and mourning: because she saith in her hart, I sit a queene, & Widow I am not, and mourning I shal not see.Quantum glorificavit se, et in deliciis fuit, tantum date illi tormentum et luctum: quia in corde suo dicit: Sedeo regina: et vidua non sum, et luctum non videbo. 8Therefore, shall her plagues come in one day, death and mourning and famine. And she shall be burnt with the fire: because God is strong, who shall judge her.Per questo in un sol giorno verranno le piaghe di lei, la morte, il lutto, e la fame, e sarà arsa col fuoco: perché forte è Dio, il quale la ha giudicata.Therfore in one day shal her plagues come, death, and mourning, and famine, and vvith fire she shal be burnt: because God is strong that shal iudge her.Ideo in una die venient plagæ ejus, mors, et luctus, et fames, et igne comburetur: quia fortis est Deus, qui judicabit illam. 9And the kings of the earth, who have committed fornication and lived in delicacies with her, shall weep and bewail themselves over her, when they shall see the smoke of her burning:E piangeranno, e meneran duolo per lei i re della terra, i quali con essa fornicarono, e visser nelle delizie, allorché vedranno il fumo del suo incendio:And the kings of the earth, vvhich haue fornicated vvith her, & haue liued in delicacies, shal vveepe, & bevvaile them selues vpon her, vvhen they shal see the smoke of her burning:Et flebunt, et plangent se super illam reges terræ, qui cum illa fornicati sunt, et in deliciis vixerunt, cum viderint fumum incendii ejus:
10Standing afar off for fear of her torments, saying: Alas! alas! that great city, Babylon, that mighty city: for in one hour is thy judgment come.Stando da lungi per tema de' suoi tormenti, dicendo: ahi, ahi, quella città grande Babilonia, quella città forte: in un attimo è venuto il tuo giudizio.standing farre of for the feare of her tormentes, saying, Vvo, vvo, that great citie Babylon, that strong citie: because in one houre is thy iudgement come.longe stantes propter timorem tormentorum ejus, dicentes: Væ, væ civitas illa magna Babylon, civitas illa fortis: quoniam una hora venit judicium tuum. 11And the merchants of the earth shall weep and mourn over her: for no man shall buy their merchandise any more.E i mercadanti della terra piagneranno, e gemeranno sopra di lei, perché nissuno compererà più le loro merci:And the marchātes of the earth shall vveepe, & mourne vpon her: because no man shal bye their merchandise any more,Et negotiatores terræ flebunt, et lugebunt super illam: quoniam merces eorum nemo emet amplius: 12Merchandise of gold and silver and precious stones: and of pearls and fine linen and purple and silk and scarlet: and all thyine wood: and all manner of vessels of ivory: and all manner of vessels of precious stone and of brass and of iron and of marble:Le merci d'oro, e d'argento, e le pietre preziose, e le perle, e il bisso, e la porpora, e la seta, e il cocco, e tutti i legni di tino, e tutti i vasi d'avorio, e tutti i vasi di pietra preziosa, e di bronzo, e di ferro, e di marmo,merchandise of gold and siluer and precious stone, and of pearle, and fine linnen, and purple, and silke, & scarlet, and al Thyne vvood, and al vessels of yuorie, and al vessels of precious stone and of brasse and yron and marble,merces auri, et argenti, et lapidis pretiosi, et margaritæ, et byssi, et purpuræ, et serici, et cocci (et omne lignum thyinum, et omnia vasa eboris, et omnia vasa de lapide pretioso, et æramento, et ferro, et marmore, 13And cinnamon and odours and ointment and frankincense and wine and oil and fine flour and wheat and beasts and sheep and horses and chariots: and slaves and souls of men.E il cinnamomo, e gli odori, e l'unguento, e l'incenso, e il vino, e l'olio, e la similagine, e il grano, e i giumenti, e le pecore, e i cavalli, e i cocchi, e i servi, e le anime degli uomini:and cynamon, and of odours, and ointement, and frankeincense, and vvine, and oile, and floure, & vvheate, and beastes, & sheepe, and horses, and chariotes, & slaues, and soules of men.et cinnamomum) et odoramentorum, et unguenti, et thuris, et vini, et olei, et similæ, et tritici, et jumentorum, et ovium, et equorum, et rhedarum, et mancipiorum, et animarum hominum.
14And the fruits of the desire of thy soul are departed from thee: and all fat and goodly things are perished from thee. And they shall find them no more at all.E i frutti tanto cari all'anima tua se ne sono iti da te, e tutto il grasso, e tutto lo splendido è perito per te, né più lo ritroveranno.And the apples of the desire of thy soul are departed from thee, & al fat and goodly thinges are perished from thee, and they shal no more finde them.Et poma desiderii animæ tuæ discesserunt a te, et omnia pinguia et præclara perierunt a te, et amplius illa jam non invenient. 15The merchants of these things, who were made rich, shall stand afar off from her, for fear of her torments, weeping and mourning,E quei, che di tali cose faceano negozio, e sono stati da essa arricchiti, e ne staranno alla lontana per tema de' suoi tormenti, piangendo, e gemendo,The marchantes of these things vvhich are made riche, shal stand farre from her for feare of her tormētes, vveeping and mourning,Mercatores horum, qui divites facti sunt, ab ea longe stabunt propter timorem tormentorum ejus, flentes, ac lugentes, 16And saying: Alas! alas! that great city, which was clothed with fine linen and purple and scarlet and was gilt with gold and precious stones and pearls.E diranno: ahi, ahi, la città grande, che era vestita di bisso, e di porpora, e di cocco, ed era coperta d'oro, e di pietre preziose, e di perle:& saying, Vvo, wo, that great citie, vvhich vvas clothed vvith silke, and purple, and scarlet, and vvas gilted vvith gold, and pretious stone, & pearles:et dicentes: Væ, væ civitas illa magna, quæ amicta erat bysso, et purpura, et cocco, et deaurata erat auro, et lapide pretioso, et margaritis: 17For in one hour are so great riches come to nought. And every shipmaster and all that sail into the lake, and mariners, and as many as work in the sea, stood afar off,Come in un attimo sono state ridotte al nulla tante ricchezze. E tutti i piloti, e tutti quei, che navigano pel lago, e i nocchieri, e quanti trafficano sul mare, se ne stettero alla lontana,because in one houre are so great riches made desolate: and euery gouernour, and euery one that saileth into the lake, and the shipmen, and they that vvorke in the sea, stoode a farre of,quoniam una hora destitutæ sunt tantæ divitiæ, et omnis gubernator, et omnis qui in lacum navigat, et nautæ, et qui in mari operantur, longe steterunt, 18And cried, seeing the place of her burning, saying: What city is like to this great city?E gridarono, guardando il luogo del suo incendio, dicendo: qual vi fu mai città come questa grande?and cried seeing the place of her burning, saying, Vvhat other is like to this great citie?et clamaverunt videntes locum incendii ejus, dicentes: Quæ similis civitati huic magnæ ?
19And they cast dust upon their heads and cried, weeping and mourning, saying: Alas! alas! that great city, wherein all were made rich, that had ships at sea, by reason of her prices. For, in one hour she is made desolate.E si gittaron sul capo la polvere, e gridaron piagnendo, e gemendo: ahi, ahi, la città grande, delle ricchezze di cui si fecer ricchi quanti avevano navi sul mare: in un attimo è stata ridotta a nulla.And they threvv dust vpon their heades, and cried vveeping and mourning, saying: Vvo, vvo, that great citie, in the vvhich al vvere made riche that had shippes in the sea, of her prices: because in one houre she is desolate.et miserunt pulverem super capita sua, et clamaverunt flentes, et lugentes, dicentes: Væ, væ civitas illa magna, in qua divites facti sunt omnes, qui habebant naves in mari de pretiis ejus: quoniam una hora desolata est. 20Rejoice over her, thou heaven and ye holy apostles and prophets. For God hath judged your judgment on her.Cielo, esulta sopra di lei, e voi, santi Apostoli, e profeti: perché ha Dio pronunziato sentenza per voi contro di essa.Reioyce ouer her, heauen, and ye holy Apostles and Prophetes: because God hath iudged your iudgement of her.Exsulta super eam cælum, et sancti apostoli, et prophetæ: quoniam judicavit Deus judicium vestrum de illa. 21And a mighty angel took up a stone, as it were a great millstone, and cast it into the sea, saying: With such violence as this, shall Babylon, that great city, be thrown down and shall be found no more at all.Allora un Angelo robusto alzò una pietra, come una grossa macine, e la scagliò nel mare, dicendo: con quest'impeto sarà scagliata Babilonia la gran città, e disparirà.And one strong Angel tooke vp as it vvere a great milstone, and threvv it into the sea, saying, Vvith this violence shal Babylon that great citie be throwen, and shal novv be found no more.Et sustulit unus angelus fortis lapidem quasi molarem magnum, et misit in mare, dicens: Hoc impetu mittetur Babylon civitas illa magna, et ultra jam non invenietur. 22And the voice of harpers and of musicians and of them that play on the pipe and on the trumpet shall no more be heard at all in thee: and no craftsman of any art whatsoever shall be found any more at all in thee: and the sound of the mill shall be heard no more at all in thee:Né più adirassi in te la voce de' suonatori di cetra, e de' musici, e da' trombettieri: né ritroverassi più in te alcun'artefice di qualunque arte: e non si udirà più in te romor di mulino:And the voice of harpers, & of Musicians, and of them that sing on shalme and trompet, shal no more be heard in thee, & euery artificer of euery art shal be found no more in thee, and the noise of the mill shal no more be heard in thee,Et vox citharœdorum, et musicorum, et tibia canentium, et tuba non audietur in te amplius: et omnis artifex omnis artis non invenietur in te amplius: et vox molæ non audietur in te amplius:
23And the light of the lamp shall shine no more at all in thee: and the voice of the bridegroom and the bride shall be heard no more at all in thee. For thy merchants were the great men of the earth: for all nations have been deceived by thy enchantments.Né lume di lucerna rilucerà più in te: né voce di sposo, e di sposa si udirà più in te: perché i tuoi mercanti erano i magnati della terra, perché a causa de' tuoi veneficj furon sedotte tutte le nazioni.and the light of the lampe shal no more shine in thee, and the voice of the bridegrome and the bride shal no more be heard in thee: because thy marchantes were the princes of the earth, because al nations haue erred in thine inchauntments.et lux lucernæ non lucebit in te amplius: et vox sponsi et sponsæ non audietur adhuc in te: quia mercatores tui erant principes terræ, quia in veneficiis tuis erraverunt omnes gentes. 24And in her was found the blood of prophets and of saints and of all that were slain upon the earth.E si è trovato in lei il sangue de' profeti, e de' santi, e di tutti quegli, che sono stati scannati sulla terra.And in her is found the bloud of the Prophets and Sainctes, and of al that vvere slaine in the earth.Et in ea sanguis prophetarum et sanctorum inventus est: et omnium qui interfecti sunt in terra.
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Pastorini
Babylon the great is fallen, is fallen. Idolatrous Rome is fallen. That mighty seat of power and dominion is fallen. The long fixed abode of voluptuousness and luxury, for the merchants of the earth have become rich by the strength of her delicacies, and now the hand of God hath struck her. It is utterly destroyed; not a human being in it. Thus it is become an accursed place, given up for an habitation of devils and a hold of every unclean spirit, or of frightful spectres and ghosts, and a hold of every unclean and hateful bird, of owls, ravens, vultures, etc. etc. (Pastorini)
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Haydock
Go out from her, my people. The people of God, the Christians, are all here told to leave the falling city, lest they be partakers of her sins, and receive of her plagues. At the time of Alaric's sacking Rome, many fled away to St. Jerome, who was then in Judea; others fled into other parts, as many holy fathers testify. St. Jerome says, (Ep. vii) that St. Paula and several illustrious Christian families had left Rome as if by particular inspiration, and retired into Judea. The holy pope Innocent was drawn by a particular providence out of the city, as Lot out of Sodom, that he might not see the ruin of a guilty people, says Orosius, lib. 7. ch. XXXIX. We read likewise that Melania, as if she foresaw the approaching catastrophe, had prevailed upon many Christians to retire with her from a city doomed to destruction. (Histor. Laus. ch. CXVIII.) In fine, we all know that when the storm broke out, the Christians took refuge and were saved in the Churches of St. Peter and St. Paul, which Alaric had allowed to be places of safety. (Haydock)
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Alas! alas! St. Augustine informs us, that the people of the eastern provinces, and the remotest cities, mourned in a public manner on this occasion. (De Civ. Dei. lib. 1, ch. XXXIII.)
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Haydock
We see here enumerated the articles of the luxury of the pagan Romans in dress, in ornaments, in furniture, in equipage, in the sumptuousness of their tables, etc. etc. Nothing is more remarkable than the extravagant luxury and profusion of some of the Roman emperors at their tables. Caligula once spent (according to Seneca) for a supper, 150,000 crowns. Suetonius tells us, that the emperor Vitellius would feast himself thrice, and often four times in a day, spending 10,000 crowns at each meal. But now they are all gone; they are now the fuel of fire, and in one hour brought to nought. (Haydock)
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Pastorini
Rejoice....heaven, the holy apostles and prophets, and all the holy ministers of the gospel: and holy men are invited here to rejoice, because the divine justice is accomplished in the ruin of that guilty city. (Pastorini)
Haydock
By the words prophets, etc. are not meant those of the old law, as pagan Rome had not been the cause of their deaths, but here only includes all the prophets, saints, and martyrs, who had been put to death for Christ throughout the whole Roman empire. (Haydock)
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Concordance Apo. 14, 8.
〈Greek〉
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The measure of paines & damnation, according to the wicked pleasures or vnlawful delites of this life. which is a fore sentence for such people as turne their whole life to ••st and riot.
Concordance Es 47, 8.
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Kings and Marchants are most encombered, dangered and drovvned in the pleasures of this vvorld: vvhose vvhole life & traficke is (if they be not exceding vertuous) to finde varietie of earthly pleasures. Vvho seing once the extreme end of their ioyes and of al that made their heauen here, to be turned into paines & damnation eternal, then shal houle & vveepe to late.
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The Angels and al Saincts shal reioyce and laude •od to see the wicked confounded, and Gods iustice executed vpon their oppressors & persecutors. and this is that vvhich the Martyrs praied for, chap. 6.
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Concordance Ier. 51. 63.
By this it seemeth cleere that the Apostle meaneth not any one citie, but the vniuersal companie of the reprobate, vvhich. shal perish in the day of iudgement: the old prophets also naming the vvhole nūber of Gods enemies mystically, Babylon. as Ierem. •. 52.
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Tertullian † AD 220 On the Resurrection of the Flesh 22
… Up to the present moment they have not, tribe by tribe, smitten their breasts, looking on Him whom they pierced. No one has as yet fallen in with Elias; no one has as yet escaped from Antichrist; no one has as yet had to bewail the downfall of Babylon.
St Jerome † AD 420 The Letters of St. Jerome 46.12
… “Flee out of the midst of Babylon, and deliver every man his soul.” For “Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit.”
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Tertullian † AD 220 The Chaplet, or De Corona 13
… Never mind the state horses with their crown. Your Lord, when, according to the Scripture, He would enter Jerusalem in triumph, had not even an ass of His own. These (put their trust) in chariots, and these in horses; but we will seek our help in the name of the Lord our God. From so much as a dwelling in that Babylon of John’s Revelation
St Cyprian of Carthage † AD 258 On the Lapsed 10
… Elsewhere also a voice is heard from heaven, forewarning what is becoming for the servants of God to do, saying, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.35
… Therefore in one hour her plagues shall come on her, death, grief, and famine; and she shall be burned with fire, because the Lord God is strong who shall judge her. And the kings of the earth shall weep and lament themselves for her, who have committed fornication with her, and have been conversant in her sins.”
St Jerome † AD 420 The Letters of St. Jerome 46.12
12. Read the apocalypse of John, and consider what is sung therein of the woman arrayed in purple, and of the blasphemy written upon her brow, of the seven mountains, of the many waters, and of the end of Babylon. “Come out of her, my people,” so the Lord says, “that ye be not partakers of her sins, and that ye receive not of her plagues.”
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St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… And thus by this coalition they are able to assist one another in their malicious designs, while the Meletians put on the impiety of the Arians, and the Arians from their own wickedness concur in their baseness, so that by thus mingling together their respective crimes, like the cup of Babylon
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 149.9
… What have these done who had in their hands swords sharpened on both sides? “To do vengeance on the nations.” See whether vengeance have not been done on the nations. Daily is it done: we do it ourselves by speaking. Observe how the nations of Babylon are slain. She is repaid twofold: for so is it written of her, “repay her double for what she hath done.”
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1. I Saw Another Angel Descending from Heaven, Having Great Power: And the Earth Was Illuminated by His Glory — that is, by his brightness and splendor, as if to say, This angel shone with such brilliance that he seemed to illuminate the whole earth with his light and rays. You will ask: Who was this Angel? First, Alcazar, just as by the angel of which in the preceding chapter, verse 1, St. Paul is understood, so by this glorious angel having great power, St. Peter is understood, who, equally as Paul, foretells the mystical destruction of Babylon, that is of Pagan Rome, that is its conversion from Paganism to Christianity. Hence in verse 4, a heavenly voice arises, which designates the preaching of the Church. For the Church is heaven which proceeds from St. Peter's sermon and doctrine throughout the whole world, so that it may take mystical vengeance on Babylon, that is the Roman Empire, and render like for like, namely by overthrowing paganism and exalting Christianity: for Peter is the glorious angel having vicarious power of Christ throughout the whole earth. For he himself heard from Christ: "To thee I will give the keys of the kingdom of heaven." Wherefore, says Alcazar, nothing more fitting could be inscribed on the temple of St. Peter at Rome before its doors than this title of this angel: "To the angel descending from heaven, having great power, and the earth was illuminated by his glory." Thus he himself always sings the same song, and continually repeats and inculcates in all these visions from chapter XII to the end of the Apocalypse, that nothing else is signified than the victory of the Church over the Gentiles and paganism. For he says that all these things are nothing else than various symbols and enigmas, which signify one and the same thing, namely the destruction of paganism. Second, many understand Christ by this angel, who in his incarnation descended from heaven and illuminated the whole earth with the light of his Gospel. For he himself is the glorious angel of God, that is the messenger, having great power; hence at his birth angels shining with great brightness sang: "Glory be to God on high": thus Primasius, Rupertus, Richard and others. But more properly and genuinely here, as also in the preceding passages, we shall understand a true angel, but one who is among the first and most illustrious in the heavenly court; for he has great power, and seems to illuminate the whole earth with his brilliance.
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2. And He Cried Out in a Strong Voice, Saying: Babylon Has Fallen, Has Fallen. — He cites allegorically Isaiah chapter XXI, verse 9: for the destruction of Babylon by Cyrus, which Isaiah describes in chapter XIII and chapter XXI, allegorically signified the destruction of Pagan Rome (which is here called Babylon) at the end of the world, as if to say, Just as once fell "that glorious Babylon among kingdoms, the renowned pride of the Chaldeans; as the Lord overthrew Sodom and Gomorrah," as Isaiah says in chapter XIII, verse 19: Babylon, I say, which was "the hammer of the whole earth," as Jeremiah says, chapter L, verse 23: so shall fall that renowned Rome, mistress of the world. And It Became the Habitation of Devils, and the Hold of Every Unclean Spirit, and the Hold of Every Unclean Bird. — He alludes again allegorically to what Isaiah says of destroyed Babylon in chapter XIII, verse 20: "It shall not be built up for ever and ever: nor shall the Arabian pitch his tents there, nor shall the shepherds rest there; but wild beasts shall rest there, and their houses shall be filled with dragons: and ostriches shall dwell there, and hairy ones shall leap there, and owls shall cry out in their houses, and sirens in the temples of pleasure thereof." He has similar things concerning destroyed Idumaea in chapter XXXIV, verse 14: "Demons shall meet with onocentaurs, and the hairy one shall cry out to his fellow: there the lamia has lain," etc. By these phrases nothing else is signified than the utter desolation and ruin of Rome that is to come, so that it shall be reduced to a desert and become the habitation of dragons and beasts. Hence the Sibyl in words soon to be cited foretold that Rome would be a village. Mystically, by this phrase idolatry is hinted at, superstitions and other crimes that shall rage in Rome at the end of the world, before its destruction: for by these it shall become the habitation of demons: thus Primasius, Aretas, Ansbertus and others.
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3. Because All Nations Have Drunk of the Wine of the Wrath of Her Fornication. — "Wine of wrath" he calls the cup of vengeance, punishment and destruction, which on account of fornication, — that is idolatry and crimes, God will offer to Rome, and will compel her to drink and drain it. Moreover Rome will offer this cup of wrath to other nations, because she will derive her punishments upon them, by this very fact that she will impel them to imitate her idolatry and her crimes, by which they will provoke God's vengeance upon themselves, equally as Rome. Note: John here predicts the destruction of Pagan Rome at the end of the world; but under a hidden name, indeed a changed one: for he calls it Babylon. He does this lest he offend the Emperor Domitian and the Romans, still pagan at that time, and stir them up and inflame them more against himself and the Christians. Moreover John predicts this destruction of Rome for the consolation of the faithful and Saints, who at that time under Domitian in Rome and elsewhere were wonderfully harassed, and shortly after under Trajan and the following Emperors were to be harassed more gravely, so that Christians and Saints might know and consider, in these so atrocious persecutions of theirs, that they were a care to God, and that God would be the avenger of their blood, because assuredly God at the end of the world will punish not only present, but also long past crimes and persecutions of Christians committed in Rome and in the Roman Empire in the time of Domitian and thereafter; for the reason that Romans at the end of the world will praise and imitate the infidelity, tyranny and impious customs of the ancient Romans: wherefore on account of the same they will be punished more gravely than they would be punished if those things had not preceded, as will be evident from verses 20 and 24. The Sibyls also predicted this same destruction of Rome: thus they sing in the VIII Oracle of the Sibyl. "There shall come upon you from heaven an equal stroke, O Rome with upright neck, / A heavenly plague, and you shall bend your neck first, / And you shall be dashed to the earth, and fire shall consume you entirely, / And then you shall be desolate as if you had never been." And again: "Near indeed are the ends of the world and the last day; / But first there shall be the inevitable wrath of the Romans. / And you shall be a triumph to the world, and a reproach to all." From these same sources Lactantius, book VII, chapter XXV: "When," he says, "that head of the world shall have fallen, and that shall have begun to be good which the Sibyls say will be, who doubts that the end has already come to human affairs and the world? For that is the city which still sustains all things, and we must beseech and adore the God of heaven, if indeed his decrees and will can be deferred, lest sooner than we think that abominable tyrant come, who shall attempt so great a deed, and dig out that light, by whose destruction the world itself will fall." Tertullian teaches the same in the Apology, chapter XXXII. For when the Gentiles objected to Christians that they were enemies of Rome and of the Roman Emperors, as being Gentiles, Tertullian responds that this is false, but rather that Christians daily pray for the state and preservation of Rome and the Roman Empire, because as long as that stands, the Church and the whole world stand, and that Christians learned this from the oracles of their Prophets: "There is," he says, "also another greater necessity for us to pray for the emperors, and indeed for the whole state of the Empire and Roman affairs, because we know that the force of the greatest violence threatening the whole world, and the very bitterness of the end of the age threatening horrible things, is retarded by the continuance of the Roman Empire. Therefore we do not wish to experience it, and while we pray that it be deferred, we favor the long duration of Rome." He teaches the same in the book to Scapula, chapter II. The same teach other authorities cited above at the end of chapter XVII. Therefore some have wrongly thought this to be merely a light opinion of Lactantius alone. For this reason the ancients, equally as the moderns, call Rome eternal. To pass over others in silence, James Gutherius dedicates his work On the Ancient Pontifical Law "to Eternal Rome, the prince of cities, the head of the world, the mistress of virtues, the avenger of law and equity, to be venerated as a miracle of antiquity, Victorious, Mighty, August, Pious, Fortunate, Eternally reborn, Eternally rising again." Thus Ammianus Marcellinus, book XV, chapter XIV, calls Rome "eternal," "destined to live as long as there shall be men." And Virgil in St. Augustine, On the Words of the Lord, sermon 29, speaking of the Romans and Rome: "To these," says Jupiter, "I set neither bounds of things nor times, / I have given an empire without end." And the Kings of the Earth have committed fornication with her, and the merchants of the earth have been made rich by the power of her delicacies. — Note: Here he calls Rome first a harlot; second, a merchant; third, a tavern-keeper, who intoxicates and maddens all with her wine. The reason is, because in Hebrew zona signifies a woman tavern-keeper, who namely prostituted both her house and food, and herself or her own; or one who deals in merchandise, keeps a tavern, provides entertainment, acts wantonly, that is, one who gains profit either by prepared provisions as a tavern-keeper, or by displayed wares as a merchant, or by prostitution of the body, whether her own or of brothels which she maintains, prostituting her body as it were like a procuress to guests for a price, which is called antonomastically a harlot, although the name itself is common to all the aforesaid. For a harlot is the same as a woman who gains by trade, a seller, a merchant woman. So also the Greek πέρνη, that is a harlot, signifies a seller: for it is derived from πέρναμαι, that is, "I sell." For this reason therefore Babylon is here, and in the preceding chapter introduced as a tavern-keeper, harlot and merchant woman. Thus just as in Isaiah XXIII, 15, the commerce of Tyre is called procuring and harlotry, to which John here alludes: so conversely, nay equally, the harlotry of Babylon is here called by him commerce on account of the common analogy of both. For both a harlot and a merchant woman gain profit, and display and sell their wares: and because not rarely then, as also now, the same women were tavern-keepers, harlots and merchant women; and this suited pagan Rome especially, and will suit it at the end of the world. Hence the ancient Roman laws, both public and civil, presume that she who serves in an inn or tavern is not respectable. For as Cicero says in Book I of the Offices: "A foreigner or guest was once called hostis, but the customs of foreigners and guests brought it about that now hostis is taken for enemy"; so also it seems to have happened in the name of harlot: of whom Plautus truly said in the Truculentus: "I think a harlot is like the sea, which devours all, never has enough." Note secondly: A tavern-keeper is a living image and origin of any idolatry, as is evident from Numbers XXV, 1, Exodus XXXII, 6. For the temples of idols were in caves, as it were taverns and eating-houses of priests and peoples feasting together, drinking together and acting wantonly with their goddesses, just as their own gods whom they worshipped had done. In like manner from taverns and feasts heresy is spread, as we have seen and see in this age, and idolatry will be spread again at the end of the world. For this reason Babylon the harlot signifies here Rome practicing idolatry: thus Jerome Prado in Ezekiel, vol. 1, page 195, and others. Alcazar adds in the word of merchant woman or harlot, that Roman Emperors, Governors and Judges are noted, who on account of their own private gains brought Christians to trial: for in order that they might seize their lands and possessions, they accused them of being Christians; and so when Christians fell in the tribunal of the Gentiles, as enemies of Christ, nay were condemned to death, they themselves robbed their goods. Again they strove to seduce Christian virgins in courts to their own lust, as Quintianus solicited St. Agatha: which if they refused, they condemned them to a brothel, so that they might abuse them there. Whence that voice of the Gentiles lusting after virgins, found in Tertullian: "Let the Christian virgin be condemned not to a lion, but to a pimp"; as Symphorianus condemned St. Agnes to a brothel, so that his son, mad with love for her, might enjoy her there. Similarly at the end of the world Romans, Pagans and tyrants will gorge themselves on the wealth of the faithful, as greedy merchants, and as pimps will strive to satisfy their insatiable lust with them. Rightly therefore are they called merchants, who like Judas will sell innocent blood for a very easy transaction, for the sake of making gain from riches or lusts, by this sole title, that they are Christians, as we now see them sold in England, Scotland and other heretical or pagan kingdoms. Of these it is rightly said: "And the merchants of the earth have been made rich by the power of her delicacies." Although this can also be understood otherwise, and more properly, namely "by the power," that is by the abundance, "of delicacies" which merchants brought to Rome and sold dearly; "by the sale of these" they "have been made rich." For the Hebrew hel, to which the Greek δύναμις and the Latin virtus or potentia correspond, signifies strength, fortitude, army, abundance, wealth, and whatever is great, abundant, powerful, strong or vigorous. Again, in delicacies here is noted luxury in marbles and porphyry columns: in proud and magnificent temples erected for idols: in golden and silver images distinguished by wonderful variety and ornament of sculpture: in most precious gems and pearls, with which they adorned Venus, Cupid, and other monsters of their gods: in gladiatorial games, comedies and spectacles, and other similar things, by which as it were delicacies and enticements the Romans of old drew men to the worship of their gods, and at the end of the world will draw them. For merchants brought these delicacies to Rome and sold them dearly, and thus became rich, and will become rich again in the last times.
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4. And I Heard Another Voice from Heaven Saying: Go Out from Her, My People. — He admonishes Christians to flee from pagan Rome at the end of the world, when it will be overthrown. Thus Isaiah, chapter XLVIII, verse 20, admonishes the Jews to go forth from Babylon about to be overthrown by Cyrus: "Go forth," he says, "from Babylon, flee from the Chaldaeans." And Zacharias, II, 7: "O Sion, flee, thou that dwellest with the daughter of Babylon." And Jeremias, chapter L, verse 8, and chapter LI, verse 6: "Flee from the midst of Babylon, and let every man save his own soul; be not silent upon her iniquity, for it is the time of vengeance from the Lord, he will render unto her a recompense"; to which St. John here alludes allegorically. Thus Christ forewarned the faithful to flee from Jerusalem about to be besieged and laid waste by Titus, Matthew chapter XXIV, verse 15: "When you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place, then let them that are in Judaea flee to the mountains": thus Ribera, Viegas and others.
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5. For Her Sins Have Reached unto Heaven. — For "have reached" the Greek is ἠκολούθησαν, that is to say, the sins of Babylon, one following upon another, have grown into such a heap that they reach unto heaven; whence others read ἐκολλήθησαν, that is, they have adhered, grown together, been conglomerated unto heaven, as if alluding to the builders of the tower of Babel saying: "Let us make a city and a tower, whose top may reach to heaven," Genesis XI, 4. The sense is, that is to say, the sins of Babylon are so many and so great that they cry out for vengeance to heaven, which therefore I can no longer defer.
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6. Render to Her, as She Also Hath Rendered to You. — He alludes to Jeremias L, 29, where concerning Babylon it is said to Cyrus, the Medes and Persians: "Render to her according to her work; according to all that she hath done, do to her." And LI, 49: "And as Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the land." In the Cup Wherein She Hath Mingled, Mingle to Her Double. — It is a metaphor from the cup, which by the master of the feast to each guest, as he knew it to be fitting and pleasing to him, was tempered and offered; thus God to each one his own cup, that is, his lot, according to the merits of each one, tempers and offers. The cup therefore here, as often elsewhere, signifies the measure of vengeance and tribulation, which God mingles to each sinner, that is, according to the measure of sins he measures out and inflicts. For the ancients were wont in the cup which they gave or offered to each one to mingle water with wine, both for refreshment, for health, and for sobriety: hence to mingle is sometimes the same as to pour in and offer, whether unmixed or diluted, as in Juvenal: "He knows not, bought for so many thousands, / To mingle for the poor a boy." And in another: "Who snatched by the sacred bird, / Mingles to his lover grateful cups." Thus in Proverbs IX, 2, it is said: "She hath mingled," that is, poured in, "wine." "Mingle" therefore here is the same as, pour out, offer to her the wine of the wrath of God, that is, afflict her in "double," not of what she herself hath deserved: for the punishment of God never exceeds the fault of man, nay God punishes short of what is deserved; but in "double" of that wherewith she hath afflicted you, that is to say, Afflict Babylon doubly, that is, twice as much, O my holy and faithful ones, that is, Rome the unfaithful, as she hath afflicted you. For the fault wherewith she hath afflicted you, because it hath offended not only you, but God himself, and as it were injured him, and therefore was a crime of lèse-majesté divine; hence it deserves not a simple, but a double, that is, a grave and manifold punishment, nay not only an earthly and temporal punishment, but also an infernal and eternal one. Afflict, I say, her, that is, being afflicted by me, rejoice and approve: for what I do for you, namely that I may avenge your injuries, this you are reckoned to do, especially because you demand this just vengeance from me, as is plain from chapter VI, verse 10, and I exercise it moved and persuaded by your prayers. Because therefore I afflict Babylon in your name and cause, hence you are reckoned to afflict her; and because you rejoice, and as it were exult over the afflicted, you also truly afflict her. Thus elsewhere often by Hebraism active transitive and real verbs are taken for mental active verbs: as "I do" for "I think to do, I will, I destine, I desire, I rejoice," as I said on chapter 29, Preface to the Prophets.
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7. As Much as She Hath Glorified Herself, and Lived in Delights, So Much Torment and Sorrow Give Ye to Her. — The Syriac: "As much as it pleased her to be in delights, give all this to her corruption and sadness"; the Arabic elegantly: "The glory in which she was made and her sport, give that to her, convert it to her into heartache and sorrow." Note, "give so much," namely in this life: for he speaks of the destruction of Rome and the Romans in this life, as is evident from what follows; yet the same thing can be understood of the future life; but then "as much" is not to be understood and measured arithmetically, but geometrically, that is, not by equal, but by proportional measure, as if to say: Give to her so much punishment as she deserved by her illicit delights, which were very great. For the punishment of hell is far greater than the delights of this life; yet proportionally it corresponds to them, lesser to lesser, greater to greater, the greatest to the greatest delights and sins. The same and more must be said of heavenly glory, with respect to good works and merits. For God is more liberal in rewarding good than in punishing evil: as therefore he punishes evil short of what is deserved, so he rewards good far beyond what is deserved. Hence Gregory of Valencia, III part., On the Blessed and Damned Bodies, disp. 11, quaest. V, punct. 3, proves that the bodies of the damned are to be tormented in each of the senses, because in each they had their deadly delights. Thus their sight will suffer from the terrible spectacles and phantoms of demons; their hearing from wailings; their smell from sulphur and the foulest stenches, which will exist in their very putrid bodies; their taste from some foul moisture of the mouth; their touch from fire. Morally, learn here how harmful and deceptive pleasure is, inasmuch as it brings immense gall with a little honey. Olaus Magnus writes, lib. XVIII Hist. Septemtr. cap. XIV, that bears in Russia are caught and killed by this art: "Bees," he says, "in Russia make honey in hollow trees; bears, because they are most greedy for honey, leap into them: hunters suspend a wooden club surrounded with iron points over the hole through which the bees exit, from a higher branch: this, when shaken by the climbing bear, falls and crushes the bear's head, which is very weak: thus the bear brings death upon itself through honey." Voluptuaries do the same. Again, just as beetles live in dung and die in roses, as Aelian testifies, lib. IV, cap. XVIII: so also voluptuaries live in filth. Such was Constantine Copronymus, that is the dung-man, the Emperor, who was so delighted in filth that he would smear himself with the dung of brute animals, and ordered his men to do the same, says Theostericus in Niceta. The drinking of clear water is most hostile to elephants; they drink turbid and foul water most eagerly, says Aelian, lib. XVII, cap. VII. Thus the hunters of pleasure "live in mud, not in heaven." Thirdly, Strabo, lib. XII, writes that the Septempagans gather honey from the leaves of trees, which makes men mad: for when they gave this to Pompey's soldiers, three of his cohorts, deranged in mind, fell. Such is pleasure. "Impious poisons lie hidden beneath sweet honey." The same is similar to the Geloan spring, which has clear waters, but whoever drinks from them dies immediately, of which Aristotle speaks in his Marvels. The same is the allurement of pleasure. Fourthly, the symbol of pleasure is the Siren, which, bearing the appearance of a beautiful woman above, attracts all to herself; but below it ends in a horrible serpent and dragon, which with its tail entangles and kills those who approach. Again, the symbol of the same is the leopard, or panther, which by its variegated skin and sweet odor attracts fawns, goats and gazelles to itself; those who approach it captures and devours. "Pleasure," says Plutarch, in the book Against Pleasure, "is a wild beast that enslaves men to itself; but a mild one: for if it fought openly, it would soon be captured. But now it is hated all the more because it hides enmity, clothed in the garb of benevolence." Fifthly, the symbol of the same is the mistress, who soothed Menippus with the hope of marriage, and strove to bind him to herself with all services, so that she might capture and devour him: which the larvae called Empusae are said to do. Philostratus relates the matter, lib. VIII Vita Apollonii, cap. IV, and Delrio in his Magics. Wherefore the Romans worshipped the goddess Voluptas, as it were the mistress of pleasures and men, as St. Augustine testifies, lib. IV De Civit. Dei, cap. VIII. Sixthly, Cicero, lib. De Senectute: "Divine," he says, "Plato calls pleasure the bait of evils. In the kingdom of pleasure virtue cannot exist." The same in Partit.: "Pleasure is most hostile to virtue, and by falsely imitating the nature of good, corrupts it." The same, lib. III Offic.: "All pleasure is contrary to honesty." The same, lib. I De Legib.: "Pleasure is the mother of all evils." Seventh, St. Ambrose, epistle 23 to the Church of Vercelli, says that pleasure is the worst serpent, and was the first dart of the demon, by which he assailed Christ in temptation, and expelled Adam from paradise; and there he cites this sentence of Epicurus: "Immoderate feasts and drinking do not generate the sweetness of pleasure, but a continent life." The same, book VI on Luke, says that those devoted to pleasure are like swine, because they are suffocated in waters. The same, book VII: "There is," he says, "a certain snare of pandering pleasure, which fastens certain bonds to the footsteps of our souls, so that if it has dulled the fiery vigor and purity of nature by the senses of earthly matter, it may place one addicted to the price of luxury under a certain auction of vices." Eighth, St. Chrysostom, homily 1 on Genesis: "Pleasure," he says, "is brief and temporary; but pain is perpetual and without end." The same, sermon 1 On Lazarus: "If anyone," he says, "in a hundred years had seen through one night a sweet dream, and enjoyed many delights through the dream, and then were punished for a hundred years: could he say that the one night in which he dreamed could be compared to a hundred years? It is absurd to say. Think now also of the future life in this way. For what is one dream to a hundred years, this is the present life to the future life, indeed much less. What is a small drop to an immense sea, this is a thousand years to that future fruition: and as much as there is a difference between dreams and real things, so much is there a difference between the state of this life and that." And a little later: "Pleasure is temporary, but pain is perpetual, fear everywhere and trembling, suspicion and anxiety, it fears corners, it dreads even shadows," etc. When therefore pleasure solicits you to its delights, answer as the fox to the lion inviting it to his den: "I see many footprints of those entering, none of those departing." And as the ass in Phaedrus, book V, cap. LXXXV, to the master commanding that the remnants of barley be given to him, which the little pig recently slaughtered could not consume: "Your food I would willingly desire, / Unless he who was nourished by it had been slaughtered." I Sit as a Queen. — Hence it is clear that Rome at the end of the world will return to the former splendor, riches, strength and pomp of her empire, so that she may be, as once she was, queen of the world and mistress of the earth. Whence also she will have ten kings of the world as lords, either subject to her or conquered by her, as is evident from verse 3, where she is said to sit upon and preside over the beast with ten horns (that is, kings), whom, and others, she has intoxicated with the wine of her fornication. These, however, will afterwards assail her, lay her waste, and her empire will be divided, and they will subject her to the Antichrist, as he said cap. XVII, verse 16. Therefore unfaithful Rome says: "I sit as a queen," that is to say, Although I have cast out the Pontiff, who was my husband, I am nevertheless not a widow, but full of people. To these things I lack a king, but all the more I myself am a queen, since so many kings obey me, I obey none. He alludes to ancient Babylon, of which Isaiah says the same thing throughout cap. XLVII, verse 8. And I Shall See No Mourning — I shall not feel it, not experience it. It is a catachresis. For it signifies the Greek ὑπερηφανία, which Paul also uses I Timothy cap. V, verse 11, where the Interpreter translates, "when they have waxed wanton in Christ, they desire to marry." These will weep in death, when to each his own delights, and his own desire, and as it were an idol shall be taken away.
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8. Therefore in One Day Shall Come Her Plagues, Death, and Mourning, and Famine — namely, so that death may touch some citizens of Babylon, mourning may touch others, famine may touch others: for famine cannot touch him whom death has already touched and killed, although he whom famine touches, death also touches. In this harlot therefore the old saying will be true: "Where there is abundance, there is swelling; where there is honey, there is gall; where there are mountains, there are valleys; where there is gold, there is rust and dross," that is to say, Where there is lust, there is plague; where there is pleasure, there is pain; where there is pride, there is contempt; where there is avarice, there is filth; where there is satiety, there is famine; where there is gluttony, there is death. And Famine. — Note: An apt and fitting punishment for the gluttony and delights of Babylon is famine, both because God justly and fittingly punishes men in that in which they have sinned; and because gluttony wears away and exhausts riches, and reduces men to want and famine. Pliny relates that hens' flesh consumes gold. For thus he says lib. XXIX, cap. IV: "I will not pass over this miracle of nature. If members of hens are mixed with melted gold, they consume it in themselves; thus this is a poison of gold." This is wonderful, if it is true; and symbolically it fittingly signifies that those feasting splendidly and delicately consume their own gold and dissipate their own patrimony. Because God Is Strong. — Some think that here ends the voice from heaven, which began verse 4; and that John continues it in his own words, and more fully explains the destruction and laments of the ruin of Rome. But it is more true and clear that the heavenly voice, begun in verse 4, continues here up to verse 21: for all these things are so connected, and the whole discourse flows in such a way, that it appears to be of one and the same speaker: thus Alcazar.
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9. And They Shall Weep and Mourn over Her, the Kings of the Earth. — "Kings," namely those ten who shall lay waste and burn Rome, says Ribera. For great calamities and disasters are wont to bring compassion, mourning and sorrow even to the victors themselves. Or rather, other kings and lesser princes who shall be at the end of the world. For although then there shall be only ten principal and more powerful kings in the world, there shall nevertheless be more kings, that is, petty kings and princes, who, seeing Rome conquered and laid waste by the ten kings, shall fear lest they themselves also be conquered and laid waste by them and by the Antichrist their lord, whose monarchy shall encompass the world. Furthermore, he alludes to Ezekiel XXVII, 29, where at the end of the chapter there are similar lamentations and wailings of princes, merchants and sailors on account of the destruction of Tyre. For Tyre, renowned for riches, merchandise and luxury, was a type of Rome. Tropologically, Alcazar says: In the kings is noted pride; in the merchants, avarice; in the sailors, that is, the lowest common people, lust.
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11. And the Merchants of the Earth Shall Weep, Because No Man Shall Buy Their Merchandise Any More. — Not that other cities shall not be able to buy much from them, or shall not buy; but because no other city can consume or purchase so great a quantity of the most precious merchandise as Rome, so renowned, says Ribera.
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12. And All Wood of Thyine. — "Thyine," that is, fragrant, from θύω, that is, "I emit odor," or "I perfume," so as to correspond to the Hebrew almuggim, which our translator renders as thyina in III Kings X, 2; or, which appears to be the same thing by metathesis, algummim. For almuggim appears to be derived from ela, that is, oak, or tree; and mog, that is, flowing, or dripping fragrant resin; algummim, however, as if ela, that is, tree, gummi, or resin. For the Hebrews appear to have transferred the word gummi, as also sac, that is, sack; keren, that is, horn; abba, that is, father, and many other words into all languages: although the word gummi itself does not exist in Hebrew in Holy Scripture. Moreover, our Interpreter, with Josephus and the Septuagint, in II Paralipomenon II, 8, renders algummim as pine, so that almuggim or algummim, and the Greek thyinon, is a general name, and signifies all fragrant and resinous woods, whether they be pine, or cedar, or cypress, or other. Whence the word "all" is added here; for it says, "all wood of thyine." Thus Antonius Nebrissensis in the Quinquagena, cap. 1. Hence the Syriac translator renders "wood of thyine" as "wood of spice," or "of sweetness," that is, of sweet odor. However, secondly, with Ribiera, by thyine can be understood a certain kind of wood, so called from thuia, or thyia, a fragrant tree, which in form, leaf, trunk and fruit is similar to the cypress: from the wood of which, as being immortal and incorrupt against all vices, the ancients were wont to make the floors of temples (as is still done among the Turks): thus Theophrastus, lib. V Hist. Plant., cap. V, and Pliny, lib. XIII, cap. XVI. A recent author of the History of Plants, namely Rodivillius, sets forth four species of it, lib. 1, cap. XVI.
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13. And Cinnamon. — The Complutensian and other codices add, "and amomum," which is a shrub in Assyria and Armenia, having a flower like a white violet, a color inclining to gold, reddish wood, a most sweet odor. Whence Lactantius in the Phoenix: "Then cinnamon and the breeze of far-breathing amomum / He gathers," so that with these he might burn the nest and himself. Indeed, Ovid also, in lib. V of the Metamorphoses, says the phoenix lives on the juice of amomum. But amomum is here neither in the Roman nor in the Greek Bibles. And of Slaves. — In Greek σωμάτων, that is, of bodies. Thus slaves were called, as it were, bodily beasts of burden; but free men were called ψυχαί, that is, souls, of which he subjoins: And the Souls of Men — that is, and the lives of men, whom namely the Romans buy, and shall again buy at the end of the world, so that they may fight either with gladiators or with beasts in the circus. From all these things it is clear that Rome at the end of the world shall be again most flourishing, most powerful, most wealthy and most luxurious.
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14. And the Fruits of the Desire of Thy Soul Have Departed from Thee. — Alcazar understands by "fruits" occasion: for the Greek ὀπώρα properly signifies occasion and opportunity, and from this the time of fruits, namely autumn, and finally the fruits themselves and apples. He gives the sense therefore, as if to say, "The fruits of desire," that is, the fruit which the concupiscence of thine eyes preferred above all things, has utterly withered, and the occasion has slipped from thy hands. "And all thy fat things and thy precious things have perished from thee," that is, now those excellent gains and profits of thine have made shipwreck: nor shall there remain anything henceforth, whence thou mayest hereafter be able to suck out that desired juice, by which thou thoughtest thou couldst be enriched and made wealthy. But although the Greek ὀπώρα can be translated "occasion," yet the Latin pomum cannot thus be translated. For who ever took an apple for an occasion? Moreover, among other delights of Rome, he numbers "the fruits of desire," that is, desirable things, because Italy and Rome abound in golden apples, lemons, pomegranates, peaches, citrons and others, so that gardens planted with these present the appearance of an earthly paradise. For the foliage of the trees is perpetually green, both in winter and in summer, nay, it shines and gleams with its greenness like laurels; and they produce flowers wonderfully fragrant, like aromatics; and they bear fruits, which both delight and nourish the eyes with green, saffron and golden colour, and the nostrils with most pleasant odour, and the taste with agreeable flavour. And, what is marvellous, in one and the same tree at one and the same time there will delight thee both the greenness and brightness of the foliage, and the colour and odour of the flowers, white and rosy and variegated, and at the same time the appearance of these fruits gleaming, those growing green, these ripening, others ripe, and a various and manifold beauty. I say nothing of the twice-bearing figs (for these also, and all fruits with softer rind, are called apples), olives, artichokes, melons, cucumbers, gourds, etc., in which Rome and Italy abound beyond other provinces; which are so pleasing to Italians, even to the foremost, that most prefer to feed on these rather than on flesh. Thus Pompey in his triumph displayed a square golden mountain, with stags and lions, and apples of every kind, surrounded by a golden vine, as Pliny says, lib. XXXVII, cap. XI. But at length he who displayed apples and mountains, nay golden worlds in triumphs, desired a clod of earth on a foreign shore, when he was slain. Again, Narses the eunuch, who defeated Totila, accused by rivals, was recalled by Sophia, the wife of the Emperor Justinian, from the sceptre to the wool-work in the women's quarters, and said he would begin for Justinian and Sophia that web which they would by no means be able to unravel. Therefore, inviting the Lombards from barren Pannonia into the fertile fields of Italy, he sent from that same soil the choicest apples, by the sight of which the Lombards, captivated, penetrated into Italy in great numbers. Thus Paul the Deacon, lib. I De Gestis Longobardorum, cap. V. Although Baronius endeavours to weaken this history and to clear Narses from every charge of treachery, in the year of Christ 567. The word "desire" hints at great torment: for those things which are greatly desired, if they perish, greatly torment; because those things which are possessed with love are lost with sorrow. Hence on the contrary, "there is no difficulty in being without, except when there is desire in having; and therefore that alone is rightly loved which is never well lost," says St. Augustine in Sententiis, num. 264. Wherefore St. Bernard wisely admonishes, epistle 103: "Blessed," he says, "is he who did not go after those things which, when possessed, burden, when loved defile, when lost torment."
18:17
17. For in One Hour So Great Riches Are Made Desolate. — In Greek ἠρημώθη ὁ πλοῦτος, that is, so great riches are destroyed and reduced to nothing. Thus Aretas and Primasius. Second, Vatablus translates, "so great riches are desolated"; and thus Our Author translates in verse 19. Third, Our Author here translates, "so great riches are made destitute": "made destitute," that is, bereft of their possessors, say Ribera and Alcazar; for when the possessor is slain or carried away, his possession, house, fields and riches are made destitute and abandoned. And Every One That Saileth into the Lake. — Such as many in Italy, and near Rome, are, whence fish are brought. For the Greek πλοῖον signifies rather small vessels, such as are on lakes; and because shortly after it follows concerning sea vessels: "And they that work in the sea." Our Author therefore rightly takes these of lakes, although this is not expressly stated in the Greek.
18:20
20. Rejoice over Her, O Heaven, and Holy Apostles, and Prophets: For God hath judged your judgment against Her. — The Syrian translator renders it, "Rejoice over her, O heavens, and angels, and Apostles and Prophets, because God judgeth your judgment against her," that is, because He hath pronounced a just sentence for you and in your cause and case (for "judgment" signifies this by metonymy; since a suit and cause are conducted and treated in judgment), against her, as if to say God by just judgment hath adjudged your cause to you and determined that your cause is just, but that of Babylon, that is of the unbelieving Romans, unjust; namely that you innocent and harmless ones were slain by unjust Roman tyrants. For at Rome St. Peter and Paul were slain, St. John was cast into a vessel of boiling oil, and afterwards many thousands of Martyrs were slain both at Rome and throughout the whole world by the edict of the Roman Emperors. Because therefore Rome once persecuted the Apostles, Prophets (not the ancient and Jewish ones, but those of the new law, such as the Apostles and their successors were) and the faithful, and again shall persecute them with the Pontiff at the end of the world, therefore God shall root her out: for He shall punish the ancient sins of the Romans, their measure being filled up at the end of the world; whence the Romans then living shall be punished more severely than they would have been punished if similar sins of the ancient Romans had not preceded. For they shall be the very successors of the ancients (as inhabitants and citizens of the same city of Rome, some even descended from those ancients and their descendants) and followers; because they shall approve their crimes, praise them, and in deed follow and imitate them. For they shall wish to emulate the deeds and glory of Caesar, Pompey, Trajan, Decius, Diocletian, and the fumes of old Rome, and the vain names of the Catos, as we even now see some fed and glorying in these ancient fumes of the Romans. Wherefore God in them shall punish the sins of their ancestors, because to them, on account of approbation and imitation, the sins of their ancestors shall be imputed: they shall therefore be punished more severely than if they alone had sinned, because they shall also sin more gravely, in that the crimes of their ancestors shall please them, and they shall wish to emulate them, so that they may restore Rome to its former splendor, pomp and empire under paganism: and thus they shall sin more boldly and shamelessly, since they shall not fear to do those things which they shall perceive displeased God in their ancestors. And because together with new sins, the old sins of Babylon also had to be expiated, John as if speaking of a matter long since done said in cap. XVI, vers. 19: "And Babylon the great came into remembrance before God, to give her the cup of the wine of the wrath of his indignation." It came into remembrance, because her old crimes had already been given to oblivion, on account of the faith of Christ which she had embraced; but afterwards when new and similar ones were added, the former are recalled to God's remembrance. This is what he says here vers. 5: "For her sins have reached unto heaven, and the Lord hath remembered her iniquities." Wherefore just as Jerusalem filled up the measure of the sins of her fathers, and was punished both for the ancient sins of her fathers and for her new sins, when Titus destroyed her, as Christ foretold in Luke XIX, 42; so also shall it be with Rome. Thus the Jews, who do not descend from Cain, yet because they imitated his parricide, slaying Christ and the Apostles, heard from Christ: "And you fill up the measure of your fathers, etc., that upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just even unto the blood of Zacharias." See what I said in a similar case concerning the Amorrheans in Genesis XV, 16, and concerning the Jews in Deuteronomy V, 9.
18:21
21. And a Mighty Angel Lifted Up a Stone Like a Great Millstone (in Greek λίθον ὡς μύλον, that is, a stone like a mill, that is, a millstone) and Cast It Into the Sea, Saying: Thus With Violence Shall That Great City Babylon Be Cast Down, and Shall Be Found No More. — First, Alcazar: It is signified, he says, that Rome shall never return to idolatry and paganism; for this is called Babylon. Thus says Micah chapter VII, verse 19: "He will cast all our sins into the depths of the sea." Second, Aureolus: This, he says, angel is Godfrey of Bouillon, who was the leader of the Crusade, that is, of the army recovering the Holy Land. He drove the forces of the Saracens like a millstone into the sea, so that they would be submerged in it. He took Babylon, that is, Jerusalem, in which the Saracens reigned. Whence he became the first of the Christians to be king of Jerusalem. But I say that this angel was a true and proper one, who by a vision was seen by St. John casting a millstone into the sea with great force and violence, and saying: "Thus with violence shall Babylon be cast down," that is, the citizens of Babylon, namely the Romans, shall be cast down with great violence, sound and crash, such as is wont to be that of a millstone falling into the sea. But whither shall they be cast? into the abyss, that is, into hell. Whence the Arabic version renders it, "Thus with a fall shall Babylon fall, and shall be cast into a great lake, deep; and the great city shall not be found afterwards." Note: Throughout this chapter St. John alludes to, nay, allegorically cites those things which Isaiah chapter XIII and Jeremiah chapter LI, verses 6, 7, 8, 37, 43, 48, 51, 58, 63, 64, wrote concerning the destruction of old Babylon. Here therefore he alludes to verse 63, where thus it says: "And when thou hast finished reading this book, thou shalt bind a stone to it, and cast it into the midst of the Euphrates, and thou shalt say: Thus shall Babylon sink, and shall not rise up from the affliction which I will bring upon her, and she shall be destroyed." Similar is what Herodotus writes of the Phocaeans, book I, that they devoted themselves with curses, if ever they should think of recovering their homeland, namely that they sank a stone into the sea, and cursed themselves if they should return to their homeland before that stone should swim to the surface of the waters. Thus also the Romans swore by Jupiter the stone; for holding and casting the stone, they said: "If I knowingly break faith, then may Jupiter, saving the city and citadel and goods, cast me out, as I cast this stone."
18:22
22. The Sound of a Millstone Shall Be Heard in Thee No More — because there shall be no one who grinds, that is to say, Rome shall be in the utmost solitude and desolation; whence it follows: "And the light of a lamp shall not shine in thee; and the voice of the bridegroom and of the bride shall not be heard in thee." By these phrases and examples, the Prophets are wont to signify extreme desolation and waste.
18:23
23. Because Thy Merchants Were the Princes of the Earth — that is to say, the princes and kings of foreign lands sent precious things to Rome for the sake of gain, so that they might sell them there. Thus Ribera. Second, that is to say, thy princes, and consequently the princes of the world, devoted themselves to commerce, served gain and profit, as Vespasian from every thing, even sordid, sought profit, saying, "From every thing there is a good smell of profit," according to Suetonius in his Life, chapter IV. Similar were Domitian, Nero, Caligula, Pertinax and others. Thus Pineda, book IV On the Affairs of Solomon, chapter XXIII. He notes therefore the insatiable avarice of the Gentile Emperors and Roman nobles, riches and pride, which was the first cause of the destruction of Rome. The second he adds, saying: "Because by thy sorceries all nations have been deceived." The third then he subjoins, while he says: "And in her was found the blood of Prophets and Saints." Because by Thy Sorceries All Nations Have Been Deceived. — By sorceries he calls the allurements of sin, riches, rewards and honors, by which Pagan Rome bewitched all, and enticed them to idolatry and other crimes. He alludes to the Sirens, who by their song; and to witches, who by their tricks and incantations bewitch, madden, and lead men to destruction.
18:24
24. And in Her Was Found the Blood of Prophets and Saints, and of All Who Were Slain Upon the Earth. — From the word "all," Bede, Arethas and others contend that by Babylon should be understood not Rome, but the whole world, and the assembly of the impious; because, they say, not all Saints were slain at Rome, but many elsewhere, and that scattered throughout the whole world. But I answer that the Romans are said here to have slain all, that is nearly all, most of the martyrs; because the Romans ruled over the whole world, and through their governors and their edicts they carried out these slaughters throughout the whole world. They will do the same at the end of the world. For what anyone does through another, he is seen to do through himself, as the Rule of Law has it. Again, a prince who does not prevent evil and injury, when he is able, is reckoned to have inflicted the same. The Romans therefore, lords of all things, not preventing the slaughter of Christians, which was happening throughout the world subject to them, nay rather fostering it and commanding it, are to be reckoned to have effected the same. Morally, see here how brief and unhappy is the end of the kingdom of Babylon, that is of infidelity, impiety and the world. Where now is Julius Caesar? where is Sylla? where is Pompey? where is Augustus? where is Nero? where is Trajan? where is Decius? where is Diocletian? Their memory has perished with a crash, and they have gone down into hell alive. Where is Nineveh? where is Babylon? where is Ecbatana? where is Susa? where is Memphis? where is Sparta? where is Jerusalem? where is Gentile Rome, mistress of the world? It has fallen, and Rome lies buried in Rome, namely Christian Rome has buried and tramples upon Pagan Rome. Thus will it trample upon it at the end of the world. See how all pomp passes into smoke, how glory turns into ignominy, riches into nothing, applause ends in lamentation: how luxury turns into mud, nay rather into mourning, delights into filth, pleasures into torments: namely the extremes of joy are occupied by sorrow. Thus passes the glory of the world. Babylon falls from heaven into mire, from mire into hell. Where now is its golden cup? where is the wine of fornication with which it made the nations drunk? where are the fasces? where are the scepters? where are the horns? where are the ten diadems? they have vanished, all have passed away like a shadow, they have become food for worms, fodder for demons, bellows and fuel of hell. O how vain, how brief, how false, how foul, how destructive is all the joy of the world! You who read this, who understand this, who are wise, beware the alluring cup of pleasure of Babylon, flee its honey which turns into gall, laugh at and despise the titles of honors and dignities which it offers, because they are nothing but children's rattles and bubbles, nay rather more vain and empty than bubbles and smoke. Live therefore, not for Babylon, but for the Church; live, not for pleasure, but for virtue; live, not for the world, but for God; live, not for time, but for eternity.
Machine translation from the Latin, not reviewed.
18:4
… J. Buxtorf, G. Dalman, B. W. Bacon, P. Billerbeck link (without foundation) to the b. q. the "voice from heaven" to Jesus of Mt. 3:17 (Mk. 1:11; Lk. 3:22) and Mt. 17:5 (Mk. 9:7; Lk. 9:35) and Jn. 12:28, the "voice" to Paul and to Peter (Acts 9:4 [22:7]; 26:14]; 10:13, 15), and Apoc. 10:4-8; 18:4.
18:7
The inequality of the punishments is affirmed by Scripture (Wis. 6:6-7; Mt. 10:15; 11:22; Rev. 18:7) and by the Fathers, whose thought St. Gregory the Great summarizes: « Quantum exigit culpa, tantum illic sentitur paena » (Dial. 4, 43: PL 77, 401). The Church has sanctioned with …
18:9
… (Apoc. 13:17; 18:11-19); master of all means, he irresistibly subjugates and fascinates men with masked violence and flattering promises, and through self-interest and pleasures estranges them from the heavenly Kingdom (Apoc. 13:3-17; 17:3-4, 17-18; 18:9-24): rather than fighting God directly he substitutes himself (ἀντίθεος) in the hearts of men, this being the only way to annihilate His Kingdom. …
18:10
… that frightens and scandalizes the worldly man; Lk. 6:24 adds the curse upon the rich: Jesus is averse to the rich because he fights the world, whose pomp and power contrast with the Kingdom of God (1 Cor. 1:26-28) and will be annihilated (Jn. 16:33; Rev. 18:10-19). Jesus, utterly poor (Mt. 8:20; Lk. 9:58), glorifies and demands poverty (Mt. 19:21; Lk. 12:33; 18:22) in exchange for the Kingdom (Mt. 13:44, 46), since wealth, the fulcrum of earthly …
18:11
… The Antichrist asserts himself through the centuries until he brings about the "apostasy": he is a politico-economic power that holds dominion over the seas and controls all commerce (Apoc. 13:17; 18:11-19); master of all means, he irresistibly subjugates and fascinates men with masked violence and flattering promises, and through self-interest and pleasures estranges them from the heavenly …
18:14
2. Like népheš, the soul (ψυχή), although it is opposed to the material body (Mt. 10, 28; 26, 38), is sometimes the subject of activities of a purely sensitive order (Lk. 12, 19-23; cf. Mt. 6, 25; Apoc. 18, 14), and always maintains a close relationship with the body or the flesh. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.