ACC ~ Revelation 21 v9 - 27

OVERVIEW:

John is granted a vision of the heavenly Jerusalem. Formed and betrothed in the blood of Christ (ANDREW OF CAESAREA), the church always gives birth to sons for God (BEDE) who live in spiritual splendor in God and with God (OECUMENIUS). The church is established upon the mountain of Christ (PRIMASIUS, CAESARIUS OF ARLES) and will appear at the first resurrection (VICTORINUS) but especially when she will be glorified by God (ANDREW OF CAESAREA). However, although the body of Christ is the light of the world (PRIMASIUS) and is pure in mind and faith (BEDE), yet her glory is not from herself. The city of Christ is illumined by Christ (APRINGIUS) who is the life-giving, pure and unfading radiance of the church (OECUMENIUS, ANDREW OF CAESAREA).

Christ also is the wall and the door of the glorious city. Through him the patriarchs and the apostles have entered into the city (APRINGIUS), and in Christ they have become themselves doors and walls of the city (OECUMENIUS, PRIMASIUS, CAESARIUS OF ARLES, ANDREW OF CAESAREA). Even as once angels assisted the apostles in the first proclamation of the gospel (OECUMENIUS, ANDREW OF CAESAREA), so now the teachers of the church proclaim that apostolic message (BEDE). That message is of the holy Trinity (OECUMENIUS), which has been preached throughout the world (APRINGIUS, CAESARIUS OF ARLES, BEDE) and is made firm in the spiritual sea of baptism that cleanses the world of its sins (ANDREW OF CAESAREA).

In the city of God all things are measured by the faith in the incarnation of the Lord (APRINGIUS) who is the Wisdom of God (PRIMASIUS) and in whom all the saints are well founded, protected and made themselves wise (CAESARIUS OF ARLES, ANDREW OF CAESAREA, BEDE). Built upon the Rock, which is Christ (PRIMASIUS), the holy city is itself unchangeable and perfectly stable in faith, hope and love (APRINGIUS, OECUMENIUS, ANDREW OF CAESAREA, BEDE). In this perfection the saints will be like the angels (OECUMENIUS) enjoying an unfading life and wisdom in the flesh taken from the gentle Virgin (APRINGIUS, ANDREW OF CAESAREA). They will shine with every gift of the Holy Spirit (APRINGIUS, PRIMASIUS, CAESARIUS OF ARLES) and surpass the glory of the old covenant (ANDREW OF CAESAREA).

The city of God will possess the virtue of every precious jewel, for the twelve apostles possessed every spiritual virtue (ANDREW OF CAESAREA) as will every soul of the saints (BEDE). The splendor of that city is beyond our comprehension (ANDREW OF CAESAREA), for its glory is that of Christ, which he has given to it (ANDREW OF CAESAREA, BEDE). Of this splendor the Old Testament was but shadow (OECUMENIUS). Even though the glory of the saints will differ according to their merits (APRINGIUS, PRIMASIUS), all will be as pure as glass (OECUMENIUS) and none will be thought unworthy (PRIMASIUS). Possessing in perfection a blessed habitation in God (PRIMASIUS, CAESARIUS OF ARLES), the heavenly city will be also the temple of God (ANDREW OF CAESAREA) for one of the holy Trinity was incarnated (OECUMENIUS) so that the church might have all being, all knowledge and all love. In the ineffable light of Christ (PRIMASIUS) the darkness of our humanity will be made light in the humanity of Christ (APRINGIUS). There Christ will reward his saints for their suffering in the world (VICTORINUS). There Christ will be eternal Life (PRIMASIUS). There what was promised to Abraham (VICTORINUS) will be experienced in its fullness. There no sinner or heretic will intrude (APRINGIUS, OECUMENIUS, PRIMASIUS). For there, in the city above, all that is seen is loved, and what is loved is praised (PRIMASIUS).

21:9 | “I Will Show You the Bride”

THE BLISS OF THE SAINTS WILL BE IN GOD AND WITH GOD. OECUMENIUS: The angel intends to show the church of the “firstborn who are enrolled in heaven,” which he also calls the “heavenly Jerusalem.” Paul spoke to the Hebrews of this church, writing, “For you have not come to a mountain that may be touched, to a blazing fire, darkness and gloom, and a tempest and the sound of a trumpet, and a voice whose words made the hearers entreat that no further message be spoken to them. For they could not endure the order that was given, ‘If even a beast touches the mountain, it shall be stoned.’ Indeed, so terrifying was the sight that he said, ‘I tremble with fear.’ But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven and to a judge who is God of all.” In the gathering or the assembly of all the saints into one, that is, by the image of the heavenly Jerusalem, the passage depicts the blessedness of the saints and the life that they will have in God and with God. As we indicated, he adorns it with physical and magnificent imagery in order to guide our mind to some extent from its depiction to its spiritual glory and splendor. COMMENTARY ON THE APOCALYPSE 21.9-14.

CHRIST BETROTHED THE CHURCH WITH HIS BLOOD. ANDREW OF CAESAREA: Through this passage it is shown that the angels not only induce the worst plagues but also act as physicians, at one time cutting and at another time applying healing medications. For he who once brought on a plague to those who deserved it, now shows to the saint the beatitude of the church. And fittingly does he call the bride the “wife” of the Lamb. For when Christ was slaughtered as a lamb, he at that time betrothed [the church] with his own blood. For just as when Adam was sleeping, the woman was formed through the taking of the rib, so also the church, formed through the shedding of blood from the side of Christ as he was sleeping voluntarily on the cross through death, was united with him who suffered for us. COMMENTARY ON THE APOCALYPSE 21.9.

THE CHURCH GIVES BIRTH TO SPIRITUAL SONS FOR GOD. BEDE: He calls the church “bride” and “wife,” for while remaining herself pure and immaculate, she is always giving birth to spiritual sons for God. Or, [she is called “bride” and “wife”] because although she is now betrothed to God, she will at that time be led to the neverending wedding feast. EXPLANATION OF THE APOCALYPSE 21.9.

21:10 | He Showed Me the Holy City

AT THE TIME OF THE KINGDOM. VICTORINUS OF PETOVIUM: At the time of the kingdom and of the first resurrection, the holy city will appear, which, it says, will come down from heaven. It will be foursquare and decorated with jewels of different value, color and kind, and it will be like pure gold, that is, clear and transparent. It says that its street will be paved with crystal and that the river of life will flow through the middle, as do fountains of the waters of life. The tree of life will produce different fruits each month. There will be there no light from the sun, since there will be a more outstanding glory. For it says, the Lamb—that is, God—will be its light. COMMENTARY ON THE APOCALYPSE 21.1.

THROUGH THE SPIRIT THE CHURCH WILL BEAR THE HEAVENLY IMAGE. PRIMASIUS: By the testimony of the Truth this is the “city set on a hill.” Also Isaiah says, “The mountain of the house of the Lord shall be established as the highest of the mountains and shall be raised above the hills.” [Isaiah says this] either because of the height of its righteousness, of which we read, “Your righteousness is like the mountains of God,” or because both the apostles and the prophets are called mountains. However, being more excellent than all others, the Lord Christ towers as a mountain above the heights of mountains, and from his fullness, it says, we receive grace for grace. Fittingly he says [that the city comes] down out of heaven from God, for [the church’s] beauty will then be seen more fully, when through the Spirit, by whom her bridegroom is believed to have been conceived and born, she has merited to bear the heavenly image. Therefore, it is this very bride that is this city. COMMENTARY ON THE APOCALYPSE 21.9-10.

ESTABLISHED ON THE MOUNTAIN, WHICH IS CHRIST. CAESARIUS OF ARLES: By the mountain he refers to Christ. … It is the church, the city established on the mountain, that is the bride of the Lamb. The city is then established on the mountain when on the shoulders of the Shepherd it is called back like a sheep to its own sheepfold. For were the church one and the city coming down from heaven another, there would be two brides, which is simply not possible. He has called this city the “bride” of the Lamb, and therefore it is clear that it is the church itself that is going to be described. EXPOSITION ON THE APOCALYPSE 21.10, HOMILY 19.

THE SEER CONTEMPLATES THE SUBLIME LIFE OF THE SAINTS. ANDREW OF CAESAREA: That he was “carried away in the Spirit” indicates that through the Spirit he was elevated in his mind from earthly things to the contemplation of heavenly realities. The image of the “great mountain” indicates the sublime and transcendent life of the saints, in which the wife of the Lamb, the Jerusalem above, will be made beautiful and glorified by God. COMMENTARY ON THE APOCALYPSE 21.10-11.

THE HOLY CITY WILL FILL THE WHOLE WORLD. BEDE: After the destruction of Babylon, the holy city, which is the bride of the Lamb, is seen located on a mountain. The stone which was cut out of the mountain without hands broke the image of the world’s glory into small pieces, and it grew into a great mountain and filled the whole world. EXPLANATION OF THE APOCALYPSE 21.10.

21:11 | Radiance Like Jasper, Clear as Crystal

ILLUMINED BY THE LIGHT OF GOD ALONE. APRINGIUS OF BEJA: We read of this very city in the prophets: “The sun shall be no more your light by day, nor shall the brightness of the moon give you light. But the Lord will be everlasting light, and your God will be your glory.” … As the brilliance of a stone shines neither in itself nor from the outside, but it is translucent by the clarity of its nature, so this city is described as illumined by no radiance of the stars but as invisibly illumined by the light of God alone. The shining clarity of the crystal signifies that in the city the grace of baptism shines with a reddish hue. TRACTATE ON THE APOCALYPSE 21.10-11.

CHRIST IS LIFE-GIVING AND HOLY. OECUMENIUS: “Its radiance,” that is, Christ “the sun of righteousness,” was “like a jasper.” Jasper has a certain green quality and so exhibits the life-bearing and life-giving nature of Christ, who “opens his hand and satisfies the desire of every living thing.” Indeed, green plants are the chief form of earthly food. The jasper was also like crystal and so symbolizes the purity and the holiness of Christ, for he “did no sin, and there was no deceit in his mouth,” as the prophecy of Isaiah says. COMMENTARY ON THE APOCALYPSE 21.9-14.

THE ENTIRE BODY OF CHRIST IS THE LIGHT OF THE WORLD. PRIMASIUS: [To which bride] the Lord says, “You are the light of the world.” This expression pertains to the entire body of Christ, although the apostles heard it from the mouth of the Truth, since they were first in both time and merit. … Although the jasper and the crystal are different kinds of stones with different colors, nonetheless here he aptly conjoins both of them for the sake of the metaphor. He compares them to a most precious stone, so that it would be understood to refer to Christ, of whom the blessed Peter spoke: “a cornerstone precious, laid firm in the foundation.” COMMENTARY ON THE APOCALYPSE 21.11.

THE GENEROSITY OF CHRIST. ANDREW OF CAESAREA: The radiance of the church is Christ, who here is depicted as a jasper and clear as crystal to indicate that he is unfading and life-giving and pure. He is also depicted by means of other images. For the manifold diversity of his generosity for us cannot be described merely through the illustration of one form. COMMENTARY ON THE APOCALYPSE 21.11.

PURE OF MIND AND SINCERE IN FAITH. BEDE: The precious stone is Christ, who said, “The glory that you have given to me, I have given to them.” … [The city’s light is likened] to jasper because of the clarity of its virtues, and to crystal because of the inner purity of its mind and its sincere faith. EXPLANATION OF THE APOCALYPSE 21.11.

21:12 | Twelve Gates, Twelve Angels, the Names of Twelve Tribes

THE PATRIARCHS AND APOSTLES KNOW THE OMNIPOTENT GOD. APRINGIUS OF BEJA: “And it had a great, high wall.” Zechariah said, “For I will be,” says the Lord, “a wall of fire round about.” What is so great and high as the Lord of majesty, who with the protection of his presence surrounds the holy city? “And it had twelve gates and at the gates twelve corners, and the names of the twelve tribes of the sons of Israel were written [on the gates].” In the Gospel we read that the Lord spoke concerning himself: “I am the door; if any one enters by me, he will enter and will find pasture.” Therefore, Christ is the door. However, the ancient people of our faith are named together not as doors, but their names are written on the gates, that is, on the doors. Thus our Lord shows to all the saints that he is the door of truth and freedom. This shows that the whole band of the patriarchs belonged to the faith in our Lord Jesus Christ. The twelve corners of the gates, and the twelve gates and the twelve foundations on which the names of the apostles and of the Lamb are written yield the number of thirty-six. It is clear that this is the number of hours that our Lord Jesus Christ lay in the grave after his passion. This demonstrates that the host of leaders who came beforehand and the chorus of apostles who came afterwards had been redeemed by the one faith and passion of the Lord, and that they have come to the knowledge of the omnipotent God through the one entrance of faith in Christ, who is the door. For also the names of apostles themselves are said to be written upon the twelve foundations, because Christ is the foundation, as Paul says, “For no other foundation can anyone lay than that which is laid, which is Jesus Christ.” And he himself is in each, and each is in him. The Lord says, “You are Peter, and on this rock I will build my church.” And it is written in the words of the most blessed Paul that “the rock was Christ.” Therefore, it is Peter to whom the Lord spoke: “On this rock I will build my church.” That is, the church is built upon faith in the incarnation, passion and resurrection of the Lord. TRACTATE ON THE APOCALYPSE 21.12.

HOLY ANGELS ASSISTED IN THE PROCLAMATION OF THE GOSPEL. OECUMENIUS: The wall of the saints, or of the church, is Christ himself, since he is our bulwark, our fence and our help. “It had,” it says, “twelve gates.” This symbolizes the holy apostles who proclaimed to us the way of faith in Christ. “And at the gates there were twelve angels.” I am convinced that there were also holy angels who worked with the holy apostles for the faith of the world. For if the law that came from Moses was proclaimed by angels, as the apostle says: “For if the message declared by angels was valid,” how much more would not the proclamation of the gospel possess the cooperation of angels? “And names inscribed,” it says, “that are the names of the twelve tribes of Israel.” In a material sense, Israel is those who were begotten from Jacob the patriarch. However, spiritually, Israel is those who walk by the faith of our father Abraham. Of this the apostle is witness, saying, “The father of the circumcision not only for those who are of the circumcision but also for those who follow the example of the faith of our father Abraham.” For Israel interpreted means “a mind that beholds God” or a mind that has spiritual discernment. And who, other than the faithful, have seen God with the mind or have acquired spiritual discernment by the abundant working of the Spirit? Therefore, their names are written upon the gates of the city. To be sure, the twelve tribes symbolize the complete number of the saints. For having once called the faithful Israel, he mentions also the number, which signifies their fullness, saying, “twelve tribes.” COMMENTARY ON THE APOCALYPSE 21.9-14.

ISRAEL CAME DIRECTLY FROM THE PATRIARCHS. PRIMASIUS: The wall of the church is Christ, and we read [that this wall] is both great and high: “Great is the Lord and greatly to be praised in the city of our God, on his holy mountain,” and “The Lord is high above all the nations.” Of this wall the prophet Isaiah said, “In this day this song will be sung in the land of Judah, ‘We have a strong city; a savior is placed in it as a wall and bulwark. Open the gates, so that a righteous nation that keeps truth may enter in and the ancient error stay away.’” Singing together by one Spirit, they are seen to relate similar realities. He continues by speaking of the gates. There are twelve gates, and at the gates twelve angels and the names of the twelve tribes of the sons of Israel are inscribed [on the gates]. We know that our Lord originally offered entrance to the faith through the twelve apostles. However, the context of this passage prohibits that meaning when it now mentions the twelve tribes of the sons of Israel. The passage intends that we first consider the patriarchs from whose stock we know that the whole race of the Israelites was directly propagated. From these, according to the apostle, “there is a remnant saved by the election of grace,” and he adds that “God has not rejected his people.” Therefore, in this passage we ought to interpret the [twelve] gates to signify the twelve patriarchs, especially since we hear that “you do not support the root, but the root supports you.” … I think that the angels signify those elders and princes whose administration and leadership marvelously ruled that nation [of Israel]. COMMENTARY ON THE APOCALYPSE 21.12.

THE CHURCH IS BUILT ON THE PROPHETS AND THE APOSTLES. CAESARIUS OF ARLES: The twelve gates and the twelve angels are the apostles and the prophets, for as it is written, we “are built upon the foundation of the apostles and the prophets.” The Lord also spoke in a similar way to Peter: “Upon this rock I shall build my church.” EXPOSITION ON THE APOCALYPSE 21.12, HOMILY 19.

PROMINENT ANGELS ASSIST THE SOWERS OF THE WORD. ANDREW OF CAESAREA: Christ is the great and high wall of the church that protects those in the holy city. In the wall are twelve gates, which are his holy apostles through whom we have acquired access and entry to the Father. And these are assisted by twelve angels who are preeminent and especially close to God in their holiness. For if we believe that a protecting angel follows each one of the faithful, how much more does it follow that those ranked first among the angels [accompany] those who are the foundations of the church and are sowers of the evangelical word and serve as assistants in the preaching of the gospel? The names of the tribes of the spiritual Israel are written over the gates of the apostles, even as they were written on the shoulder strap of the physical high priest long ago. The writing of these names now testifies to the solicitude of the apostles for the faithful, just as Paul said that he had “anxiety for all the churches” and that “his heart is wide” and that he comes to all “those whom he begot through the gospel.” COMMENTARY ON THE APOCALYPSE 21.12.

THE TEACHERS OF THE CHURCH. BEDE: [The wall represents] the unconquerable strength of [the church’s] faith, hope and love. The Lord himself can be understood to be this great wall that protects the church on every side. Isaiah spoke of this: “A wall and a bulwark is set up in it.” [Isaiah is speaking] of the protection of the Lord and of the intercession of the saints who make a path to the city by addressing their teaching to the hearts of the faithful. The twelve gates are the apostles who by their writing and their work first made known to all the Gentiles the entrance into the church. [The twelve angels] are the teachers who in the mystery of faith and word follow in the footsteps of the apostles. … [The names of the twelve sons of Israel] signify the remembrance of the ancient fathers that is implanted in the hearts of preachers. For this reason when the high priest entered the tabernacle, he was commanded to carry the remembrance of the fathers in his mind and understanding. EXPLANATION OF THE APOCALYPSE 21.12.

21:13 | Three Gates Each Toward the Four Directions

THE WHOLE WORLD HAS ACCEPTED THE TRINITY. APRINGIUS OF BEJA: It says that the gates are divided into four groups: “on the east three gates, on the north three gates, on the south three gates, and on the west three gates.” This signifies that the four parts of the world have accepted the mystery of the Trinity. That the names of the patriarchs are inscribed demonstrates that the ancient faith has been fulfilled. TRACTATE ON THE APOCALYPSE 21.13.

THE APOSTLES PROCLAIMED THE CONSUBSTANTIAL TRINITY. OECUMENIUS: It says that there were three gates on each of the four corners of the world. For the holy apostles conceived all things [in threes], proclaiming the consubstantial Trinity to the nations and “baptizing them in the name of the Father and of the Son and of the Holy Spirit.” COMMENTARY ON THE APOCALYPSE 21.9-14.

THE TRINITY IS PREACHED IN THE CHURCH. CAESARIUS OF ARLES: The city that is described is the church, which is extended throughout the whole world. There are groups of three gates on each of the four sides because throughout the four quarters of the world the mystery of the Trinity is preached in the church. EXPOSITION ON THE APOCALYPSE 21.13, HOMILY 19.

THE SPIRITUAL SEA OF BAPTISM. ANDREW OF CAESAREA: The four-sided form of the gates and their threefold entries signifies the understanding of the one who worships the Trinity. This understanding is throughout the four-cornered universe, and we have received it through the life-giving cross. For the cruciform shape of the position of the gates is according to the form of the twelve oxen that bore the Sea erected by Solomon. These oxen signify the threefold grouping of the apostles by fours, the herald of the Holy Trinity and the extension of the four Gospels into the four corners of the earth. Through this is symbolized the spiritual sea of baptism that cleanses the world from its sins and that was instituted by the spiritual Solomon. COMMENTARY ON THE APOCALYPSE 21.13.

FAITH IN THE TRINITY THROUGHOUT THE WORLD. BEDE: In my opinion this skillful description of the gates intends to indicate the mystery of the number twelve. It can therefore suggest either the whole number of the apostles or the perfection of the church, for through her the faith in the holy Trinity is made known to the four corners of the earth. EXPLANATION OF THE APOCALYPSE 21.13.

21:14 | Twelve Foundations, the Names of Twelve Apostles

CHRIST RESTS ON THE PREACHING OF THE APOSTLES. OECUMENIUS: “The wall of the city,” it says, “had twelve foundations.” Christ, whom we consider to be the wall, rests upon the preaching of the apostles, and he is placed upon them as “a precious cornerstone,” as it is written. On them, that is, upon the foundations, are the “twelve names of the twelve apostles of the Lamb.” He has clearly revealed the symbol, saying explicitly that the apostles are the gates and the foundations of the holy city, the church. “Avoiding the profane chatter of what is falsely called knowledge” by the heretics, may we all remain in their teaching by the grace of Christ, our Guide and chief Shepherd, to whom be glory forever. Amen. COMMENTARY ON THE APOCALYPSE 21.9-14.

IN CHRIST, THE ONE FOUNDATION. PRIMASIUS: Having mentioned the patriarchs, he now mentions the apostles. Although we know that the church has but a single foundation, that is, Christ, it is not surprising that here it is said to have twelve [foundations]. In Christ the apostles have merited to be foundations of the church, and of [Christ] the apostle said, “No other foundation can any one lay than that which is laid, which is Christ Jesus.” In Christ the apostles are also said to be “light,” as he said to them, “You are the light of the world,” although Christ alone is “the true light that enlightens every person coming into this world.” Therefore, Christ is the Light that enlightens, while the apostles are a light that is enlightened. The Holy Scripture often suggests many similar ideas. … Therefore, in this passage we ought to recognize the twelve foundations to be the apostles, although as those called to be in the one Foundation, which is Jesus Christ. … Therefore, the apostles are foundations, but in the one foundation, Jesus. Moreover, Jesus alone, even without the apostles, is rightly called “foundation,” while the apostles are without Christ in no way said to be foundations of the church. COMMENTARY ON THE APOCALYPSE 21.14.

THE CHURCH IS FOUNDED ON THE APOSTLES. ANDREW OF CAESAREA: The foundations of the wall are the blessed apostles, upon whom the church of Christ has been established. Their names have been inscribed upon them, as upon a public placard, for the easy instruction of those who read them. COMMENTARY ON THE APOCALYPSE 21.14.

FOUNDED ON THE PATRIARCHS, APOSTLES, TEACHERS AND VIRTUES. BEDE: By “foundations” the patriarchs can be designated, for in themselves, that is, by way of figure they entail the persons of the apostles. This city was founded through [the patriarchs], although it is through the apostles, as though through gates more wide, that the city is open to the nations that are going to believe. It should also be noted that when “foundation” is used in the plural, it means either the teachers of the church or its virtues. However, when “foundation” is used in the singular, it signifies the Lord himself, who is the foundation of foundations. EXPLANATION OF THE APOCALYPSE 21.14.

21:15 | A Golden Measuring Rod

THE INCARNATE LORD IS THE MEASURE OF THE FAITH. APRINGIUS OF BEJA: The wall of fire surrounding it is the Lord, as we have already said. The golden measuring rod is the faith concerning the Lord’s incarnation, for on account of its purity and sinlessness his body is revealed to be clearer and more brilliant than any metal. He alone is the one through whom the measure of the faith and the integrity of the holy city is established, and he only is recognized as the measure of its gates and the height of its wall. TRACTATE ON THE APOCALYPSE 21.15.

CHRIST IS THE WISDOM OF GOD. PRIMASIUS: Earlier John had said that a measuring rod was given to him, namely, the commission given to him to preach. Now he says that the angel speaking with him has a golden measuring rod to measure the city and its gates and walls. It is necessary, therefore, to understand this angel as Christ, who is the Wisdom of God and by his power extends from one end [of the earth] to the other and “orders all things well.” Therefore, we read, “Receive wisdom as gold.” Moreover, to Christ alone is it given to measure the city, for it is he who distributes to each one of the faithful the gifts of the spiritual graces, and who, as we read, “has ordered all things in number and measure and weight.” COMMENTARY ON THE APOCALYPSE 21.15-16.

FOUNDED ON THE FAITH. CAESARIUS OF ARLES: In the golden rod he shows the members of the church, who, although weak in the flesh, are well founded in the golden faith. As the apostle says, “[We] have this treasure in earthen vessels.” EXPOSITION ON THE APOCALYPSE 21.15, HOMILY 19.

THE SAINTS WILL BE PROTECTED BY CHRIST. ANDREW OF CAESAREA: The “golden measuring rod” indicates the excellence of the angel who measures, whom he saw in the form of a man. It indicates as well the excellence of the city that is being measured, whose wall we have interpreted to be Christ. The city is measured not by people but by an angel because of the purity and wisdom of its transcendent nature, to whom, as is probable, the greatness or the comely dignity of the city above is known. However, in this passage we think that the “wall” is suggestive of the divine covering and shelter by which the saints will be protected. COMMENTARY ON THE APOCALYPSE 21.15.

THE TEACHERS OF THE CHURCH EXAMINE THE MERITS OF EACH. BEDE: One could also think of the teachers of the church, who though weak in their bodies are heavenly in their mind and with wisdom examine the merits of each person. EXPLANATION OF THE APOCALYPSE 21.15.

21:16 | The City Is Foursquare

PERFECT AND WHOLE IN FAITH AND HOLINESS. APRINGIUS OF BEJA: [The city is foursquare], that is, it persists in the faith of the fourfold gospel. It is said that its length is the same as its breadth, so that one might see that in its faith there is nothing disproportionate, nothing that has been added, and nothing that has been taken away. … He measured the city with his rod, which we understand to be the body of Christ, and it was twelve stadia. For the faith in Christ and the integrity of the holy people is recognized by means of these twelve stadia, that is, by means of the teaching of the apostles and the faith of the ancient fathers. “For the length and the breadth were the same.” All things are equal, for nothing is found in the saints that is superfluous or that comes from the outside, nor is anything inferior found within them. TRACTATE ON THE APOCALYPSE 21.16.

THE BLISS OF THE SAINTS WILL BE UNCHANGEABLE. OECUMENIUS: The foursquare shape is called by the experts a cube. It is a flat surface of four corners, and when it is foursquare and equal in all of its dimensions, they say that the cube exhibits great stability. For the blessings of the saints are permanent and unchangeable, since there is no change to corrupt their bliss. The grandeur of the city and the magnificence of the saints signify that although they are considerably less in number than are the sinners, they are not so small in number as not to fill such a city. COMMENTARY ON THE APOCALYPSE 21.15-22.

THE CHURCH IS BUILT ON THE UNSHAKEABLE ROCK. PRIMASIUS: The apostle certainly recalls the dimension of the city when he says, “according to the measure of Christ’s gift,” and again, “To me, though I am the least of all the saints, this grace was given to me, to preach to the Gentiles.” Therefore, the city is said to be foursquare and each side given an equal dimension, so that nothing might be marked by inequality. To be perfect, according to the apostle, is to have the same wisdom and to have peace, that is, truly to exist in the strength of a square. This is, then, that city that the Lord said in the Gospel was built on a hill, that is, was built on himself. And concerning this he also said to Peter, who is the image of the whole church, “You are Peter, and upon this rock I shall build my church.” It is as if he had said, “I will build you upon me.” For Christ was the Rock, and therefore from the Rock is the rock, even as the Christian is from Christ. And Christ indeed teaches that every invention of human error is to be avoided and only the monuments of divine truth are to be followed. COMMENTARY ON THE APOCALYPSE 21.15-16.

PERFECTION OF LIFE AND OF REST FOR SOUL AND BODY. ANDREW OF CAESAREA: The city is foursquare because of its stability and solidity. That which is of equal length in its depth and breadth and height is called by some a cube, and it suggests stability. The twelve thousand stadia that the city measures perhaps signify the size of the city, for, as David says, its inhabitants “shall be multiplied beyond the sand.” Or perhaps they are mentioned because of the number of the apostles through whom the city was established. The number seven, which is mystical, presents a solution through a certain line of reasoning. The thousands of stadia, which are mentioned, are equivalent to 1,714 miles, the thousand representing the perfection of eternal life, the seven hundred indicating the perfection of the rest, and the fourteen indicating the twofold sabbath of the soul and the body. For seven times two is fourteen. COMMENTARY ON THE APOCALYPSE 21.16.

THE CHURCH IS PERFECTLY STABLE IN FAITH, HOPE AND LOVE. BEDE: [The twelve thousand stadia] means that he looked upon the church in her faith and works and made her to be perfect. For the perfection of the four cardinal virtues is lifted up by the faith in the holy Trinity, and so by the number twelve the dignity of the church is indicated. … “Its length and breadth and height are equal.” This signifies the stability of unconquered truth by which the church, supported by the length of faith, the breadth of love and the height of hope, is not allowed to be blown about by every wind of doctrine. Were she to lack any one of these, the perfect stability of the church would not exist. EXPLANATION OF THE APOCALYPSE 21.16.

21:17 | The Measure of Its Wall

EVERY PERFECTION AND ALL THE SAINTS. APRINGIUS OF BEJA: We ought to regard the measure to be in the wall itself, for the wall of this city is our Lord Jesus Christ. That it was measured by the measure of a man indicates that the assumed man serves for the protection of the saints and as a guarantee of all bliss. This measure of a man is said to be that of an angel because he is himself the angel of the covenant of whom it is said, “He will suddenly come to his temple, whom you seek, indeed the messenger of the covenant, whom you desire.” And again it is said, “His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” Let us see what mystery is contained in the fact that its height is measured to be 144 cubits. One hundred, composed of ten tens, passes to the right side, and from this it is shown that the complete fullness of the saints and all righteousness that is perfected in the fulfillment of the Decalogue and the prophecy of the gospel is blessedly held at the right hand of our Lord Jesus Christ. However, the forty-four when divided into four tens and the remaining four ones indicates similarly that the fourfold truth of the gospel and the perfection of every heavenly doctrine remains by his power. Moreover, the number twenty-four itself is the sum of two equal parts so that it might show that the fullness of the ancient law and the power of the gospel rest in him and come from him. We know that this is a figure of the apostles of the Lamb and of the patriarchs and is the very image of the twenty-four elders. This number [i.e. , twenty-four] multiplied six times teaches that in the six days of this present week in which the world exists, the entire congregation and multitude of the saints is included, even as in our Lord Jesus Christ there is every perfection and [in him] the full righteousness of all the saints is shown to be safeguarded. TRACTATE ON THE APOCALYPSE 21.17.

BY THE CONTEMPLATION OF GOD, MEN BECOME ANGELS. OECUMENIUS: It is often the habit of holy Scripture to use the word men when speaking of angels. This is clear from those passages in which the archangel Gabriel is interpreted as “man of God.” Moreover, the prophet said, “You will preserve men and beasts, O Lord,” by “men” referring to angels and by “beasts” referring to men. For compared with the thoughts of the angels, men are irrational and like animals. … In addition, according to Luke, the Lord also called angels “men” when he said, “Let your loins be girded and your lamps burning, and be like men who are waiting for their master to come home from the marriage feast.” Therefore, since angels are often called “men,” as we have said above, their gaze is directed toward God. For this reason it says here “by a man’s measure, that is, an angel’s.” By this language is signified that what is divine is wholly incomprehensible—above we have interpreted the wall of the city to be Christ—but rather by the contemplation of the greatness of God men become angels. And so, the wall of the city is measured by an angelic cubit, not a human one. That the wall measures 144 cubits indicates a certain mystical number determined by the wisdom and the discerning measurement of the angels. COMMENTARY ON THE APOCALYPSE 21.15-22.

THE CHURCH LONGS FOR THE COMPANIONSHIP OF THE ANGELS. PRIMASIUS: Clearly in many passages an angel symbolizes the church. Since the church is gathered together from people and is lifted high by the promises of Christ, she hopes for equality with the angels and her every intent longs for their company, and for this reason it says, “the measure of a man,” that is, of an angel’s. Or this verse indicates that that city that will reign more fully consists partly of angels who already live there in perpetual happiness and partly of those who are on the way, that is, of people. COMMENTARY ON THE APOCALYPSE 21.17.

21:18 | The City Was Gold, Pure as Glass

THE HOLY CHORUS OF THE SAINTS. APRINGIUS OF BEJA: Jasper glimmers with a certain faint greenness and so shows the modest face of virginity. This is so that you might understand that our Lord Jesus Christ is joined to every building of the city and that that body taken from the flesh of the Virgin rises up for the protection of the whole wall. “The city itself was pure gold, pure as glass.” In this most pure gold, which is purified by the heat of fire and so is proven, we perceive the chorus of the saints who have been tested in the furnace of suffering and by the heat of temptation and so have been made pure through the power of the Lord. They are compared with pure glass to indicate the transparent and pure brightness of the holiness that is in them. TRACTATE ON THE APOCALYPSE 21.18.

THE THOUGHTS OF THE SAINTS WILL SHINE WITH WISDOM. PRIMASIUS: “The city was from pure gold, similar to pure glass.” He uses this strange analogy so that in all metaphors he might confer a unique dignity upon the one true stone, which is Christ, and so teach that all things serve him. For who does not know that gold is much different from glass and differs from it also in color? And although it is common that the church is symbolized by gold since it is often depicted by golden lampstands and bowls on account of its worship of Wisdom, nonetheless that pure gold is compared to pure glass is somewhat puzzling. I think the significance of this is given in what the apostle said, “Do not pronounce judgment before the time until the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of [our] hearts.” For with glass nothing is seen on the outside that does not exist on the inside. And so, this book in announcing that time when the thoughts of each one will be openly declared to each other, boldly compares gold with glass. Whatever at that time will be in the thoughts of the saints shall shine with the adornment of the virtue of Wisdom. … But now, however much one might excel in virtue, “no one knows the thoughts of man except the spirit of the man which is in him.” COMMENTARY ON THE APOCALYPSE 21.18.

THE SAINTS WILL ENJOY UNFADING LIFE. ANDREW OF CAESAREA: The structure of the wall was of jasper to show the ever green and unfading life of the saints. The city is of “pure gold as though of glass” because of the clarity and brightness of its inhabitants. COMMENTARY ON THE APOCALYPSE 21.18.

21:19-20 | The Twelve Foundations Adorned with Jewels

THE HEAVENLY JERUSALEM IS A SPIRITUAL EDIFICE. CLEMENT OF ALEXANDRIA: Tradition assures us that the heavenly Jerusalem that is above is built up of holy gems, and we know that the twelve gates of the heavenly city, which signify the wonderful beauty of the apostolic teaching, are compared with precious jewels. These priceless stones are described as possessing certain colors that are themselves precious, while the rest is left of an earthly substance. To say that the city of the saints is built of such jewels, even though it is a spiritual edifice, is a cogent symbol indeed. By the incomparable brilliance of the gems is understood the spotless and holy brilliance of the substance of the spirit. CHRIST THE EDUCATOR 2.12.118.

THE HOLY SPIRIT SHINES WITHIN EACH OF THE APOSTLES. APRINGIUS OF BEJA: These foundations of the city are understood to be the apostolic faith and the preaching of the apostles, upon which our Lord Jesus Christ constructs his city. For he who is the Foundation of foundations is himself the builder who upon the faith in his own most blessed name builds the holy church, which consists of those who were the very first and of those who follow after them until the end of the world, which is unknown to us. The various precious stones signify the apostles because in each of them shine the gifts and miracles that belong to the Holy Spirit. Moreover, that the brightness of the unified light is seen within them indicates that what shines outward from them never ceases to exist within. TRACTATE ON THE APOCALYPSE 21.19.

DECORATED WITH EVERY VIRTUE OF THE SPIRIT. PRIMASIUS: In the song of Tobit we read, “All your walls will be precious stones,” and also in Isaiah, “Behold, I will set your stones in order and lay your foundations with sapphires, and I will place jasper for your buttresses, and I will put your gates in formed stones, and all your borders will be in precious stones.” And as though explaining what he had said, lest you think materially of an earthly edifice, he added, “All your sons will be taught by the Lord, and there shall be great peace for your children.” The blessed Paul also concurs with these thoughts: “Built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord.” … Having said that the foundation was from every precious stone, he now names them in turn. … By the images of all these stones the beauty and support of the virtues are signified by which each one of the saints is spiritually decorated. Moreover, the entire city itself is described as adorned with these same stones, both in their strength and in the elegance of their variety. COMMENTARY ON THE APOCALYPSE 21.18-20.

THE APOSTLES POSSESSED THE VARIOUS GIFTS OF THE SPIRIT. CAESARIUS OF ARLES: He mentions the names of the various gems in the foundations so that he might show the various gifts of grace that have been given to the apostles, as was spoken concerning the Holy Spirit, “who apportions to each one individually as he wills.” EXPOSITION ON THE APOCALYPSE 21.19, HOMILY 19.

THE NEW COVENANT AND THE OLD. ANDREW OF CAESAREA: The twelve “foundations” were twelve precious stones, eight of which were worn in ancient times on the breastplate of the high priest, and four have been added to show the agreement of the new [covenant] with the old [covenant] and the superiority of the things brought to light in it. And so, the apostles are decorated with every virtue, which is made clear through the precious stones. COMMENTARY ON THE APOCALYPSE 21.19.

21:19a | The First Foundation Is Jasper

PETER GUIDES US TO GREEN PASTURES. ANDREW OF CAESAREA: It is likely that through the jasper, which has the color green like the emerald, the chief apostle Peter is indicated. For he bore the death of Christ in the body and in his love for [Christ] made known that which is everlasting and always new, guiding us to green pastures through the warmth of his faith. COMMENTARY ON THE APOCALYPSE 21.19.

ADORNED BY THE VIGOR OF FAITH. BEDE: There are many kinds of jasper. Some are green in color and have the appearance of being dipped in the color of living plants. Some have the appearance of the wetness of an emerald but of an uncultured type. These are said to have the power to chase away phantasms. Another has the appearance of the gray foam of great waves with a misty color over it. The jasper stone, then, symbolizes the unflagging vigor of faith. Such faith arises in the sacrament of the Lord’s passion through the living water of baptism, and, with assisting aid, it grows into the blossoms of spiritual graces. For he who has this faith chases away all fear, as the blessed apostle Peter reminds us: “Your adversary, the devil, prowls around like a roaring lion seeking whom he might devour. Resist him, firm in your faith.” Such a person is able to say with the bride, “My beloved is radiant and blushing red.” Therefore, with good reason is both the structure of the wall built up with this stone and as Isaiah says, the fortress of the city is also adorned by it. EXPLANATION OF THE APOCALYPSE 21.19.

21:19b | The Second Foundation Is Sapphire

PAUL’S CITIZENSHIP IS IN HEAVEN. ANDREW OF CAESAREA: The sapphire stone is like the heavenly body, from which also the color azure comes, and symbolizes the blessed Paul. For he was caught up into the third heaven and drew there those who were persuaded by him, and there in the heavens he has his citizenship. COMMENTARY ON THE APOCALYPSE 21.19.

THE SAINTS ARE DAILY RENEWED BY RAYS OF DIVINE LIGHT. BEDE: Moses explains both the color and the significance of this stone when he describes the dwelling of God: “Under his feet was a work of sapphire stone, clear as the sky.” Ezekiel also says that the place where the throne of God is has the appearance of sapphire and that the glory of the Lord, who bears the image of highest heaven, consists of that color. Therefore, whoever is such a person is able to declare with the apostle: “Our commonwealth is in heaven.” As if struck by the rays of the sun, sapphire glows in itself with burning brightness. So also the thoughts of the saints are always occupied with heavenly things, and so they are daily renewed by the rays of divine light. Therefore, they continually and ardently, in whatever way, search after eternal things and urge others as well towards those things for which they ought to seek. For what happened in the Red Sea is said to occur again when through the passion of the Lord and through the laver of holy baptism, the minds of mortals are raised high to taste beforehand heavenly things. EXPLANATION OF THE APOCALYPSE 21.19.

21:19c | The Third Foundation Is Chalcedony

ANDREW WAS IGNITED BY THE SPIRIT. ANDREW OF CAESAREA: This stone [chalcedony] was not borne on the breastplate of the high priest, but rather anthracite, which does not appear here. We are then of the opinion that at that time the saint called anthracite by another name. But anthracite indicates the blessed apostle Andrew, who like coal was ignited by the Spirit. COMMENTARY ON THE APOCALYPSE 21.19.

THE HUMILITY OF SAINTS IS HIDDEN. BEDE: Chalcedony shines like the pale fire of a lamp out of doors in the daylight. By this is shown those who, supported by heavenly desires, remain hidden [by their humility] to people as they practice in secret their fasting, almsgiving and prayers. But when they are commanded to demonstrate their teaching or other acts of saintly service in public they quickly do so in order that their inner glory might be shown forth. For that which remains after the sculptor has done his work draws dross to itself by the working of the sun’s rays or by the handling of warm hands. This property of chalcedony rightly agrees with those who do not permit their own strength to be conquered by anything but rather by their own light and ardor draw to themselves the more fragile, joining them to their own strength. Concerning one of these it was said, “He was a burning and shining lamp.” Clearly he was burning with love, and he was shining in speech. For in order that their own virtues might never go dark, they are always refreshed by the oil of internal charity. The fact that among the Nasmoneans, which is a region of Ethiopia, this stone is produced indicates those who are under the ardent fervor of love. However, there is an obscure opinion that this stone is dirty as with a dark skin. EXPLANATION OF THE APOCALYPSE 21.19.

21:19d | The Fourth Foundation Is Emerald

JOHN’S PREACHING. ANDREW OF CAESAREA: The emerald is green in color, and when rubbed with oil [it] receives a brilliant shine and beauty. We believe that this stone indicates the proclamation of the Evangelist John, which by divine oil makes bright the sorrow that has come to us through sins and by the most precious gift of theology grants to faith that which is everlasting. COMMENTARY ON THE APOCALYPSE 21.19.

THE EMERALD IS TESTED BY ADVERSITY. BEDE: The emerald has the quality of very deep green to the point that it surpasses all green plants, branches and buds. It is colored all around with the green of reflective copper. It also fittingly produces a green oil, to the extent that its nature allows. There are many different types of this stone, but the more noble are the Scythian, the second is Bactrian and the third Egyptian. This stone further signifies those souls who are always growing in faith and when tested more and more by the adversities of this world (indicated by the coldness of the Scythian climate) the more fully do they hold on to that unfading inheritance kept in heaven. These souls advance to a contempt of this world through the chalice of the Lord’s passion and by the fullness of the inner charity given to them by the Holy Spirit. Also, the very beautiful ancestral homeland of these stones is fitting. It is a rich but uninhabitable land. The ground there abounds with gold and gems, but griffins hold all of them. These griffins are very ferocious birds or, rather, flying beasts, for they are four-legged and have the body of a lion while their heads are similar to birds. When these griffins fight the Arimaspi, who carry the mark of one eye in the midst of their forehead, the griffins take these stones and with amazing ferocity and fierce snatching, take the Arimapsi captive. The psalmist refers to this land filled with an abundance of virtues when he says, “Behold, I have fled afar off, and I remain in solitude.” That is, I have withdrawn my soul from the enticements of the world. He then strikes out at the hostile beasts when he prays, “Let the lying lips be dumb that speak iniquity against the righteous in pride and contempt.” He shows himself to have found desirable riches when he says with remarkable affection, “How abundant is your goodness, O Lord, which you have laid up for those who fear you,” and on to the end of the psalm. Against the desire of such birds to snatch away the seed of the divine word, some of the saints with a heavenly desire keep watch with undivided attention, as though wondering with one eye, in order that they might discover and unearth the precious jewel of faith and other virtues. Where the [need for] strength is greater, there are fewer laborers and fewer of those who bear the terrible persecution by unclean spirits. As the dreadful earthly griffins fight for riches by violence, these few struggle tirelessly for spiritual riches, not to possess the riches for themselves but to offer them to others. And since such an exalted faith is made known throughout the whole world through the gospel, it is fitting that as there are four books of the gospel, the emerald is placed in the fourth place. EXPLANATION OF THE APOCALYPSE 21.19.

21:20a | The Fifth Foundation Is Sardonyx

JAMES WAS THE FIRST APOSTLE TO SUFFER MARTYRDOM. ANDREW OF CAESAREA: This stone, which has the color of a shining human fingernail, symbolizes the person of James. For before the others he received the bodily death of martyrdom for the sake of Christ, which the nail characterizes, for when cut it experiences no feelings. COMMENTARY ON THE APOCALYPSE 21.20.

IN THE HUMILITY OF THEIR MINDS, SAINTS EXAMINE THEMSELVES. BEDE: This stone has the luster of onyx yet shows the redness of carnelian, and therefore from both receives the name of sardonyx. There are many kinds of this stone. One has the likeness of red earth. Another has the appearance of two colors, as though it were blood shining through a human fingernail. Another consists of three colors, on the bottom is black, the middle is white, and the top is red. This stone represents those who are red in the passion of the body, white in the purity of the spirit, but in the humility of their mind examine themselves and say with the apostle, “Although our outer man is wasting away, our inner man is being renewed every day.” And again, “I am aware of nothing against myself, but in this I am not justified.” Similarly the psalmist says, “A man walks in the image of God,” that is, by the virtue of the mind, “however, in vain will he be disquieted,” that is, by the weakness of the flesh. … It is fitting that sardonyx is said to be the fifth foundation, since our bodies possess five senses. EXPLANATION OF THE APOCALYPSE 21.20.

21:20b | The Sixth Foundation Is Carnelian

PHILIP HEALED SPIRITUAL WOUNDS. ANDREW OF CAESAREA: Sardion has a shiny red color and possesses therapeutic power for swellings and wounds from iron. For this reason I believe that this stone represents the beauty of the virtue of Philip. For by the fire of the divine Spirit this makes bright and heals the spiritual wounds of those who are deceived, which they received from the attacks of the devil. COMMENTARY ON THE APOCALYPSE 21.20.

THE BLOOD OF THE MARTYRS SHOWED THEIR GLORY. BEDE: Sardion has the color of pure blood and signifies the glory of the martyrs, of whom it is said, “Precious in the sight of the Lord is the death of his saints.” Rightly is it placed in the sixth position, for our Lord was both incarnated in the sixth age of the world and was crucified on the sixth day for the salvation of the whole world. EXPLANATION OF THE APOCALYPSE 21.20.

21:20c | The Seventh Foundation Is Chrysolite

BARTHOLOMEW WAS GLORIOUS IN HIS VIRTUE AND PREACHING. ANDREW OF CAESAREA: Chrysolite glitters like gold and perhaps symbolizes Bartholomew, for he was made glorious by his precious virtues and by his divine preaching. COMMENTARY ON THE APOCALYPSE 21.20.

SAINTS HAVE THE SEVENFOLD GIFTS OF THE SPIRIT. BEDE: Chrysolite shines as though it were sparkling gold. Its appearance represents those who shine with the knowledge of the heavenly and true wisdom and who by the words of exhortation to their neighbors or even by signs of power sparkle as though sparks of fire. … Since this happens only by the gift of spiritual grace, it is most proper that chrysolite stands as the seventh foundation, for the grace of the Holy Spirit is often symbolized by the number seven, of whom it was said above, “and from the seven spirits who are before his throne.” It is in agreement with this meaning that a kind of this stone is found in the color of blue-green, for which reason the Hebrews call this stone “tharsis” because it has the color of the sea. The color green indeed corresponds to the reality of faith, which is said to be the beginning of wisdom, and water is a figure of the Holy Spirit, as the Lord indicates, saying, “He who believes in me, as the Scripture says, ‘out of his heart shall flow rivers of living water.’ Now this he said about the Spirit, which those who believed in him were to receive.” EXPLANATION OF THE APOCALYPSE 21.20.

21:20d | The Eighth Foundation Is Beryl

THOMAS WAS SENT BEYOND THE SEA TO INDIA. ANDREW OF CAESAREA: This stone [beryl] has the color of the sea and of the air and is close to that of the hyacinth. Beryl very likely represents Thomas, for he was sent on journeys far beyond the sea, even to India, for their salvation. COMMENTARY ON THE APOCALYPSE 21.20.

WISDOM IS PERFECTED IN THE PERFORMANCE OF WORKS. BEDE: Just as water reflecting the brightness of the sun, beryl gives off a beautiful reddish color. However, it does not shine unless it has been shaped and polished into a six-sided form, for its brightness is accentuated by the reflection of the angles. This stone represents those persons who indeed are wise by their natural disposition but who reflect even more the light of divine grace. Solomon indicates that water might symbolize the depth of understanding when he says, “The words of a man’s mouth are deep waters.” But neither human nor divine wisdom is perfect in its light unless the performance of works is joined to them. For often the completion of a work is represented by the number six, especially when in this number it is a finished work of this world. Without doubt it is clear why it is said that the hand of one holding [this stone] is burned, since one who is joined to a holy person is truly recreated by the fire of his good behavior. EXPLANATION OF THE APOCALYPSE 21.20.

21:20e | The Ninth Foundation Is Topaz

MATTHEW HEALED THOSE BLIND OF HEART. ANDREW OF CAESAREA: By means of the topaz, which is deep red and like charcoal, and which, as they say, sends forth a milk-like juice that relieves the pain of those suffering from eye disease, it is possible that the soul of Matthew is indicated. For he was inflamed by divine zeal and was adorned by the pouring out of his own blood for the sake of Christ. Through the Gospel he also healed those who were blind in their hearts and gave milk to drink to those newly born in the faith. COMMENTARY ON THE APOCALYPSE 21.20.

THE FIRE OF INNER LOVE AND THE BRIGHTNESS OF HEAVENLY LIGHT. BEDE: Since topaz is rare, it is very valuable. It comes in two colors, one of purest gold and the other glittering with an ethereal clarity. In color it has a pure rosy and reddish hue and is similar to chrysophrase in the brilliance of its color. For it especially shines when it is struck by the splendor of the sun, surpassing the most costly brilliance of all other stones and in its appearance giving uniquely the greatest delight to the eyes. Should one polish this stone, however, it becomes dull; yet should one leave it alone, it shines by virtue of its own natural properties. Kings themselves regard this stone as marvelous and consider nothing else among their riches as its equivalent. This most beautiful quality of its nature is most fittingly compared to the contemplative life. For saintly kings, whose hearts are in the hand of God, display this nature by the riches of good works and by the gems of all of the virtues. Especially guiding in it the contemplation and keen vision of their pure minds, they shall be more frequently struck by the splendor of the heavenly grace, the more fervently they behold the sweetness of the heavenly life with their soul. Therefore, saintly people possess a golden color by the fire of their inner love, while they have also a heavenly color from the contemplation of a supernal sweetness. Sometimes these persons become worthless through the turmoil of the present world, as though they were rubbed by a file. For at one and the same time a soul cannot easily be agitated by the difficulty of earthly toils and by cares and sorrows and, having taken delight in the joy of the heavenly life, also contemplate this with a tranquil mind. Rather, in its groaning such a soul rather protests, “My eye is troubled because of anger; I have grown old on account of my enemies.” This stone is said to be found on the island of Thebaide, which is named Topazion, and from that it also receives its name. We can understand this in two ways. First, these regions, that is, of Egypt, are especially filled with crowds of monks, and whoever dwells near to the Son of righteousness is truly colored by the brightness of the heavenly light. And since the perfection of the active life is designated by the eighth place, this stone, which represents the delight of the contemplative life, is fittingly put in ninth place. [Topaz is in ninth position either] because there are nine angelic orders mentioned in the holy Scriptures, whose life is imitated, or because [the contemplative life] is removed from the ten of perfect bliss, as I shall put it, by the single step of death. Longing for this highest joy, the prophet said, “Therefore, I have loved thy commandments more than gold and topaz.” That is to say, above the glory for every approved work and above every height of contemplative joy that is possible in this life, I have delighted in your commandments with the sweetest love. And the first and greatest of these commandments is that “you will love the Lord your God with the whole heart, the whole mind and with all your strength.” It is most certainly true that this cannot be perfected in its completeness except in the height of the celestial kingdom. EXPLANATION OF THE APOCALYPSE 21.20.

21:20f | The Tenth Foundation Is Chrysophrase

THADDEUS PREACHED CHRIST TO THE KING OF EDESSA. ANDREW OF CAESAREA: Chrysoprase is deeper in color than gold itself, and through it I think that Thaddeus is indicated. For to Abgar, king of Edessa, he proclaimed the kingdom of Christ, which is signified by gold, and his death, which is indicated by ashes. COMMENTARY ON THE APOCALYPSE 21.20.

THE SAINTS AND MARTYRS REVEAL THE BRIGHTNESS OF PERFECT CHARITY. BEDE: Chrysophrase has a mixed color of green and gold and even brings forth a certain purple gleam intermingled with spots of gold. It is found in India. This stone symbolizes those who by the brightness of perfect charity deserve the verdant [garden] of the eternal fatherland and reveal it even to others by the purple light of their own martyrdom. Since those who despise the present life and prefer the eternal glory follow the example of the Lord who appeared in the flesh, they already display the brightness of their merits as though in India, that is, near the rising of the sun. And because they expect to shine as the sun in the kingdom of the Father and desire then to reign with their king for whom they are now suffering, rightly are they listed in the tenth place. For through the denarius by which the workers in the Lord’s vineyard were paid, the image of the eternal king is to be perceived. There—and this would not have been possible in the ninth position—the Decalogue will be in every way fulfilled by a perfected love of God and of the neighbor. EXPLANATION OF THE APOCALYPSE 21.20.

21:20g | The Eleventh Foundation Is Hyacinth

SIMON POSSESSED A HEAVENLY WISDOM. ANDREW OF CAESAREA: It seems likely that the hyacinth, which is deep blue, that is, like the sky, symbolizes Simon. For he was zealous for the gifts of Christ and possessed a heavenly wisdom. COMMENTARY ON THE APOCALYPSE 21.20.

THOSE WHO APPROACH THE ANGELIC LIFE MUST PRESERVE THEIR HEARTS. BEDE: Hyacinth is found in Ethiopia and has a dark blue color. At its best it is neither of loose texture nor dull by density, but rather [it] shines moderately and gives a pleasant, pure gleam. But this stone does not gleam the same all the time. Rather, it changes with the appearance of the sky, for when the sky is fair and clear, it is transparent and pleasing, but when the sky is cloudy, it becomes faint and pale to the eyes. This stone suggests those souls that are always devoted to the purpose of heaven and who, to the extent possible for mortals, approach in some manner to the angelic life. These are admonished to preserve their hearts with every diligence, lest they grow callous by an excessive subtlety of their understanding and dare to seek after higher things and to examine that which is more powerful. “For the glory of God is to conceal a word,” that is, one is to intellectually scrutinize God and the human Christ only with caution. They are also to preserve their hearts lest through an idle torpor they fall back again to the weak beginnings of faith and to the rudiments of the words of God. Those rather who travel the royal highway advance protected on the left and on the right by the weapons of righteousness, and by apt observation of the times [they] change their style and form with the sky and say to their overseers, “If we are beside ourselves, it is for God; if we are in our right mind, it is for you.” As a hyacinth underneath a cloud, such a person says, “You are not restricted by us, but you are restricted in your own affection”; and again, “For I decided to know nothing among you except Jesus Christ and him crucified.” And as a hyacinth seen in the bright sun, he says, “We speak wisdom among the mature.” EXPLANATION OF THE APOCALYPSE 21.20.

21:20h | The Twelfth Foundation Is Amethyst

MATTHIAS WAS WORTHY OF THE DIVINE FIRE. ANDREW OF CAESAREA: It seems to me that through the amethyst, which is somewhat like fire in appearance, Matthias is indicated. He was accounted worthy of the divine fire at the distribution of the tongues and he filled the place of him who had fallen away, for by a fiery desire he wished to please him who elected him. COMMENTARY ON THE APOCALYPSE 21.20.

THE WINE OF SUFFERING AND THE WINE THAT GLADDENS THE HEART. BEDE: Amethyst is purple, a mixture of violet and the luster as of a rose, and it gently gives off little sparks. But it has a certain glow that is not purple through and through, but rather it appears like the red of a wine. The beauty of purple suggests the deportment of the heavenly kingdom, while the rosy violet indicates the humble modesty and the precious death of the saints. For to be sure, their minds are chiefly concerned with things on high, and although externally they must endure misery, they remember among these adversities the Lord’s promise, “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.” These persons do not extend the fire of love only toward one another but also toward their very persecutors, imploring on bended knee, “Lord, do not hold this sin against them.” Moreover, along with the wine of suffering that they must drink, by a continuous recollection they drink even more of that wine that gladdens the heart … and that the Lord promised that he would drink new with his disciples in the kingdom of the Father. EXPLANATION OF THE APOCALYPSE 21.20.

21:21a | The Twelve Gates, Each Gate of a Single Pearl

THE STONES VIEWED TOGETHER. BEDE: These precious stones individually were allotted to each of the foundations because, although all the [stones] by which the city of our God is adorned and established upon his holy mountain are perfect and shine by the light of spiritual grace, nevertheless “to one is given through the Spirit the utterance of wisdom, to another the utterance of knowledge, to another gifts of healing, to another various kinds of tongues, to another faith by the same Spirit” and the like. “Its builder and maker is God,” who is the Foundation of foundations and who for our sake was also found worthy to be High Priest so that by the sacrifice of his own blood he might both wash clean and dedicate the walls of this very city, and that whatever the Father has he might possess as his own. For this reason these same stones with the names of the patriarchs inscribed upon them were commanded to be placed on the breast of the high priest, so that by this most wonderful mystery it might be shown that every spiritual grace that each saint received individually and in part has been wholly and perfectly fulfilled by the mediator of God and man, the man Jesus Christ. EXPLANATION OF THE APOCALYPSE 21.20.

THE APOSTOLIC TEACHING. APRINGIUS OF BEJA: It is one thing to speak of each of the pearls; it is another thing to speak of the one pearl from which they come. For when it speaks of each pearl, it is shown that in each pearl one pearl is shining forth and that this one pearl is our Lord Jesus Christ. And when the pearls are related to a single pearl, we are taught that the apostolic teaching possesses already the light of righteousness that it has received from him. Just as Christ is the door, so also [the apostles] are the doors through which we are taught and enter into the faith. TRACTATE ON THE APOCALYPSE 21.21.

IN THE LAW THERE WAS SHADOW. OECUMENIUS: The gates of the city, which we have interpreted to represent the apostles, “each were of a single pearl.” And so the pearl is now placed here as something new, for it was not numbered with the stones of the oracle. It is possible, then, to see that the stones just now enumerated are more precious than those listed by the Old Testament as woven in the oracle. Through this it is signified that the apostles understood the Old Testament and were well-versed in the laws and customs in it—and for that reason the wise apostle said “as to righteousness under the law blameless.” However, it also signified that they had become well-versed in the commandments of the New Testament and were rich in the knowledge of it. For it was much clearer, and as it were more precious than the knowledge of the Old Testament, since in the law there was a kind of shadow, while in the New Testament reality had come. And this is symbolized by the mingling of the jewels of the Old Testament and those of the New Testament that are in the foundations of the city, which indicate the apostles. In the Gospels the Lord also said the same thing: “Therefore every scribe who has been trained for the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old.” And the gates of the city, which we have interpreted as the apostles, were from a single pearl, indicating their honor, purity and splendor. COMMENTARY ON THE APOCALYPSE 21.15-22.

THE DOOR OF ETERNAL LIFE. CAESARIUS OF ARLES: These pearls symbolize the apostles, who are also called “gates” because through their teaching they make known the door of eternal life. EXPOSITION ON THE APOCALYPSE 21.21, HOMILY 19.

THE APOSTLES RECEIVED THEIR SPLENDOR FROM CHRIST. ANDREW OF CAESAREA: The twelve gates are manifestly the twelve disciples of Christ, through whom we have come to know the door and the way. And they are also the twelve pearls that have received their splendor from the one, most precious pearl, namely, Christ. COMMENTARY ON THE APOCALYPSE 21.21.

THE GLORY OF THE HEAD IS REFERRED TO THE BODY. BEDE: All the glory of the head is referred to the body. Just as “the true light that enlightens every person” has granted to the saints to be the light of the world, so also he himself, since he is the single pearl that the wise merchant purchased after selling all that he had, in similar manner compares his disciples with the bright appearance of pearls. EXPLANATION OF THE APOCALYPSE 21.21.

21:21b | The Street Was of Gold, Clear as Glass

TOGETHER THE SAINTS SHINE BRIGHTLY. APRINGIUS OF BEJA: These words reveal the difference of merit that exists within the very beatitude of the saints. For above it was said that the entirety of the city was like pure gold, clear as glass. [Now it says that] “the streets of the city are pure gold, transparent as glass.” These are the saints of the city that are of lesser merit. Nonetheless, gathered together into one congregation, it is indicated that they do not shine with a lesser light. TRACTATE ON THE APOCALYPSE 21.21.

LIKE CLEAR GLASS. OECUMENIUS: We have said that the gold and the purity and transparency of the glass signify the honor and purity of the life of the saints. COMMENTARY ON THE APOCALYPSE 21.15-22.

NONE WILL BE THOUGHT UNWORTHY. PRIMASIUS: He had already said that the city was of pure gold, transparent as glass, and that its foundations were from every precious jewel. I think that this refers to those who have authority in the church. But now he speaks in addition of the streets and says that also they are from pure gold that is as clear as glass. It is as though in the earlier passage the streets were not included in the description of the city. It is my opinion that in this passage the little children [of God] are symbolized, of whom in the present time it is said, “Your eyes beheld my unformed substance and in your book all of them were written.” And again, “His conversation is with the simple,” for they by this reward will certainly not be deceived and by this mutual conversation they will come to behold their own understandings. For as the streets are placed in a lesser position, so [the simple] seem to be reserved for a humble position. Although in the streets the breadth of love is to be discerned, he signifies the perfect through a variety of words. However, at that time no one will there [be regarded] as unworthy, no one will be found to be small or weak, although some may stand out with a greater clarity than others because of the difference of rewards. “For as star differs from star in glory,” the apostle says, “so is it with the resurrection of the dead.” COMMENTARY ON THE APOCALYPSE 21.21.

UNDERSTANDING SURPASSES OUR MIND. ANDREW OF CAESAREA: It is not possible to present in one image an exact description of the good things of the heavenly city. Therefore, he perceived the street of the city as gold on account of its costliness and its beautiful color, and as crystal, that is, as transparent glass on account of its purity. We are not able to bring both of these things together in one symbol. But the saint perceived all of these things as he was able. However, an unsullied understanding of the city above surpasses our hearing and sight and mind. COMMENTARY ON THE APOCALYPSE 21.21.

21:22 | Its Temple Is God and the Lamb

NO TEMPLE IS NECESSARY. APRINGIUS OF BEJA: God established the temple so that the people gathered within the walls of the temple might call upon him whom neither the world nor the temple can contain. In this way their minds might obtain through the work of faith what cannot be seen of God. However, where he openly manifests himself to the faithful there a temple is neither desired nor existent, for he who sanctifies the temple is known in the sight of all. TRACTATE ON THE APOCALYPSE 21.22.

ONE OF THE HOLY TRINITY WAS INCARNATED. OECUMENIUS: What need is there of a temple when God is present and in some manner lives with the saints and when God’s face is to some extent made visible? For the holy apostle has said that in the present age the knowledge of God is “in a mirror” and “in darkness” but that in the coming age such knowledge will be “face to face.” Someone might reasonably ask, “Why did he mention God the Almighty, that is, the Father of the Lord and the Lamb, the Son of God, but did not yet mention the Holy Spirit?” To such a person one must respond, “When he says the Lord and God, he is naming the Father and the Son and the Holy Spirit, for these are God. And further, when he says the Lord God the Almighty he indicates the holy Trinity by the three designations.” But someone might inquire further, “Why, then, having mentioned the venerable Trinity by the words ‘the Lord God the Almighty is its temple,’ does he make special mention of the Lamb, who is Christ, so that we no longer are to consider the Trinity?” Let it not seem to him to be so, for we are not taught to think that! Rather, when it mentions the holy Trinity and the Lamb, the passage indicates that one of the holy Trinity has become incarnate and that with his flesh the Son fills the holy Trinity and even now in heaven is not without his flesh. For figuratively he signified the Son who became flesh through the name God, who is the Son, while by “Lamb” he indicated the very same Christ incarnated, consubstantial with us and endowed with a rational soul, to which flesh the Word was united hypostatically. COMMENTARY ON THE APOCALYPSE 21.15-22.

THE CHURCH WILL BE WHOLE. PRIMASIUS: Just as the body consists of individual members, so is the temple constructed from precious stones. Although we are accustomed to material things, he does not want us here to think of something physical as is our habit. Therefore, relieving us from this manner of thinking, he says, “I saw in it no temple, for its temple is the Lord God Almighty and the Lamb.” For when the tares have been removed, then shall the church especially exult in the elect alone and remain consecrated in God as though she were resting completely in a temple. In this way the church may obtain a blessed habitation in him from whom she had received the origin of her existence and had come to know the gentleness of redemption. For the church’s wholeness is completed in these three things: in being, in knowing and in loving. God created her that she might be fashioned [according to his will]; having called her, he enlightened her; having elected her, he has made her blessed. God intends that when perfected [the church] will dwell in him by way of the promised glorification, when she no longer walks by way of faith but rejoices in his sight. COMMENTARY ON THE APOCALYPSE 21.22.

THE CHURCH IS IN GOD. CAESARIUS OF ARLES: [He saw no temple in the city] because the church is in God and God is in the church. EXPOSITION ON THE APOCALYPSE 21.22, HOMILY 19.

GOD IS TEMPLE AND INDWELLER. ANDREW OF CAESAREA: For what need of a physical temple is there for one who will have God as protection and shelter, in whom we live and move and have our being? For he himself is both temple and in-dweller of the saints, dwelling in them and walking among them, as he promised. The “Lamb” is the Lamb of God who was slain for us, to whom manifestly the co-essential and life-giving Spirit is conjoined, who is mentioned a little later through [the image] of the river. COMMENTARY ON THE APOCALYPSE 21.22.

GOD WILL BE THE HOUSE AND REST OF THE SAINTS. BEDE: It says, “Although I have said that the city was constructed of stones, nevertheless I have not indicated by this that the rest of the saints will be in a material building. For God himself will be their sole house and light and rest.” EXPLANATION OF THE APOCALYPSE 21.22.

21:23 | Its Lamp Is the Lamb

THE GLORY OF GOD IS THE PRESENCE OF HIS MAJESTY. APRINGIUS OF BEJA: What an image there is in these words, that the city, which has no need of a temple, has no need of the brightness of the heavenly luminaries! And what is the reason for this? Because the glory of God gives it light. The glory of God, that is, the presence of his majesty, about which it is said, “We shall see him as he is.” Therefore, why would those who shall see God have need of sun or moon? TRACTATE ON THE APOCALYPSE 21.23.

CHRIST IS A SUPERIOR AND INEFFABLE LIGHT. PRIMASIUS: Wishing to relieve us altogether from the changeability characteristic of the luminaries of the day and the night, and to call us to that immutable Light, it says, “[The city] had no need of the sun,” nor is that city illumined by that [natural] order. Rather, it is illumined by a much superior and ineffable Light, namely, the Sun of righteousness. Speaking of him, the prophet says, “Healing is in its wings.” “For he is himself the true Son and eternal life and the true light who enlightens every one coming into this world.” COMMENTARY ON THE APOCALYPSE 21.23.

THE SAINTS WILL SEE SPIRITUAL REALITIES. OECUMENIUS: There is no need of physical light for those who enjoy the spiritual light of God. For to behold spiritual realities is the lot of the saints at that time. COMMENTARY ON THE APOCALYPSE 21.23-25.

CHRIST IS GLORY AND LIGHT. ANDREW OF CAESAREA: Where there is the intellectual Sun of righteousness, there is no need of perceptible illuminaries. For he is both the glory and the lamp of the city, and “the nations” of those who are being saved will walk in its light. COMMENTARY ON THE APOCALYPSE 21.23.

THE CHURCH IS LED BY THE ETERNAL SUN. BEDE: [The city has no need of sun or moon] because the church is not governed by the light or the elements of the world. Rather, she is led through the darkness of the world by Christ, the eternal Sun. EXPLANATION OF THE APOCALYPSE 21.23.

21:24 | The Nations Will Walk by Its Light

CHRIST ENLIGHTENS THE WHOLE. APRINGIUS OF BEJA: By the light, the Lamb is clearly shown to be the [city’s] lamp, and the kings and the nations will walk in his light. The prophet knew this and said, “In your light we shall see light.” The apostle also spoke concerning this light: “The night is far gone, the day is at hand.” The Evangelist also writes in a similar way: “The life was the light of men, and the light shines in the darkness, and the darkness did not comprehend it.” This is to say, what the nature of our weakness had concealed and what the shadow of our humanity had rendered dark was made clear by the assumption of the Lord’s body. And while God, who is light, inhabits the lot of our flesh, he enlightens the whole by the greatness of his glory. For this reason the honor and the glory of the kings and the nations are given to him, because all have been made glorious through him, and the darkness of night shall not overcome his faithful, whom the presence of the Lamb and the Word of the ineffable, unbegotten Father illuminate. TRACTATE ON THE APOCALYPSE 21.24-26.

THE SAINTS WILL BRING THEIR VIRTUE INTO THE CITY. OECUMENIUS: [By the nations] it speaks not only of the Gentiles but also of the saints from Israel who came to faith. For since the saints from the Gentiles are more numerous by far, it indicates also those [from Israel] in speaking of those who are more numerous. … By “kings of the earth” he means all the saints, of whom it is written, “When the heavenly One scatters kings upon it, they shall be made white as snow in Selmon.” … Therefore, since these possess a certain glory and honor—he speaks of that honor that comes from virtue—they shall carry it into that holy city. This is as though he said, the blessings arising from virtue shall dwell with the saints. COMMENTARY ON THE APOCALYPSE 21.23-25.

THE STRENGTH OF SPIRITUAL KINGS. PRIMASIUS: With these words it is to be understood that the Lamb himself who then will be the life of the citizens [of the heavenly city] is the way for those who are underway [toward the heavenly city]. For it is necessary that whatever dignity they will have received is attributed through praise to the honor of him who was the giver. Here [the passage] is speaking of spiritual kings of whom we read, “He is powerful and gives strength to our kings and has exalted the horn of his Christ.” COMMENTARY ON THE APOCALYPSE 21.24.

21:25 | There Will Be No Night

RECOMPENSE FOR SUFFERING IN THIS WORLD. VICTORINUS OF PETOVIUM: In this kingdom [Christ] promised to his servants: “Whoever shall have left father or mother or brother or sister for my name’s sake, he will receive as a reward a hundredfold now, and in the future he will possess eternal life.” In this kingdom those who have been defrauded of their goods for the name of the Lord, also the many who have been killed by every kind of crime and imprisonment—for before the coming of the Lord, the holy prophets were stoned, killed and cut in half—will receive their consolation, that is, their crowns and celestial rewards. In this kingdom the Lord promised that he would compensate for the years in which the grasshopper and locust and corruption destroyed. In this kingdom the whole of creation will be preserved and reestablished and will, by the command of God, bring forth good things within it. Here the saints will receive “gold for bronze and silver for iron and precious stones.” In this place “he will give over to them the wealth of the sea and power of the nations.” In this kingdom “they will be called priests of the Lord and ministers of God,” just as they were called impious. In this kingdom “they will drink wine and be anointed with oil and be given over to joy.” Before his passion, the Lord made mention of this kingdom when he said to the apostles, “I shall not drink again of the fruit of this vine until I shall drink it new with you in the future kingdom.” This is the “hundredfold,” which is ten thousand more or less. And when he says that there will be stones that are different in kind and color, he is speaking of people, but he is also indicating the very precious variety of faith that exists in each person. The gates made of pearl refer to the apostles. And they will not be closed, it says, for through them grace has been given that will never be closed. In this place they will see face to face, and “one has not inquired after another.” And the names of the fathers and of the apostles shall be on the walls and the gates; we have already discussed and interpreted the twenty-four elders. And of those who will have reigned in this kingdom [it is said], “They shall judge the world.” COMMENTARY ON THE APOCALYPSE 21.5-6.

EVEN IN THE ETERNAL CITY THE APOSTLES WILL BE TEACHERS. OECUMENIUS: This has two possible meanings. It may mean that there will be peace and security so that there will be no need for the city to set a sentry for itself or to ever close its gates and make them secure with bars. Or the words may say that the apostolic teachings—for we have noted that the gates are the apostles—will never fall silent there but rather that even there the apostles will be teachers of new and more divine teachings for the saints. For being “sons of day and of light,” the righteous shall revel in the divine illumination of the praises and the mysteries, since the day and the light of divine illumination are perpetually around them. “For there shall be no night,” it says. For were the divine illumination ever to be interrupted, there would be also night. But since it is impious to say this, for the divine light shines without interruption, how shall there be night for the saints? COMMENTARY ON THE APOCALYPSE 21.23-25.

WHAT IS SEEN IS LOVED, WHAT IS LOVED IS PRAISED. PRIMASIUS: The passage refers to the perpetual light of the Lamb. Indeed, the Lamb himself will be the eternal [light] in that city when the time of night has been removed. As Isaiah said, “It shall be for them from month to month and from sabbath to sabbath.” By month he signifies the light because of the full splendor of the moon; by sabbath he is signifying the eternal rest. It is as though it had said, “For them there continues light from light and eternal rest from rest.” That the gates are not closed is indicative of the most complete security. For [in that city] it is not said, “Watch and pray that you may not enter into temptation,” but rather “Be still and see that I am the Lord.” There what is seen is truly loved; what is loved is praised without ceasing. There no one becomes feeble from sloth; nor does anyone grow weary from the activity of perpetual praise. COMMENTARY ON THE APOCALYPSE 21.25.

21:26 | The Glory and Honor of the Nations

LANDS PROMISED TO ABRAHAM. VICTORINUS OF PETOVIUM: Each of the gates are from a single pearl. There are three gates on each side, and these gates are not closed but open. The Scripture shows extensively that the kings of [every] region and nation, who are its servants, will bring their wealth into [the city]. It is speaking of the subduing of the last [nations], of which we have already spoken. However, city is not to be understood in a manner such as we know. For without a guide we are unable to conceive of anything grander and larger than what we have heard and seen. But here city refers to every region of the eastern provinces that were promised to the patriarch Abraham. He says, “Look into the heaven from the place in which you are now standing”—that is, “from the great river Euphrates to the river of Egypt”—“all the land which you see I will give to you and to your seed.” Then the Holy Spirit said, “He shall have dominion from sea to sea”—that is, from the Red Sea, which is in Arabia, to the Sea of the North, which is the Sea of Phoenicia—“and to the ends of the earth,” that is, the regions of great Syria. Therefore, it is manifest that all of these regions will be made level and cleansed at the coming of the Lord, and . . .when the splendor comes down from heaven as a cloud, they will be covered all around with a light from above that surpasses the splendor of the sun. COMMENTARY ON THE APOCALYPSE 21.2.

THE WORTHY GENTILES WILL COME TO THE HEAVENLY JERUSALEM. OECUMENIUS: When it mentions the “glory and honor of the nations” which are carried into the holy city, it is speaking periphrastically of those from the Gentiles who were reputable and who had performed works worthy of life. For these shall be brought into the heavenly Jerusalem and shall live together with the saints there. COMMENTARY ON THE APOCALYPSE 21.26-22.5.

21:27 | Only Those in the Lamb’s Book of Life Will Enter

NO SINNER OR HERETIC. APRINGIUS OF BEJA: It is true that no one enters into that communion of the saints who either refuses to be cleansed of former sin and from the guilt of their parents, or having become filthy after purification refused to be cleansed by the washing of humility and the shedding of tears. Indeed, Judas committed such an abomination, and so does a heretic who worships God deceitfully. However, those are said to enter who are written in the Lamb’s Book of Life, namely, those whom the heart of a true faith and a firm hope embrace. TRACTATE ON THE APOCALYPSE 21.27.

THE RIGHTEOUSNESS OF GOD ALLOWS NO SINFULNESS. OECUMENIUS: “But nothing unclean shall enter it, nor any one who practices abomination, but only those who are written in the Lamb’s Book of Life.” For “what fellowship has light with darkness” or the sinner with the righteousness of God, whom the Lord instructs us in the Gospels are separated by a wide chasm? COMMENTARY ON THE APOCALYPSE 21.26-22.5.

THE CHURCH OF THE FUTURE. PRIMASIUS: He is here describing the church of the future when, unlike at the present time, the evil will not be mixed in along with the good and allowed to live with them. For the good alone will reign with Christ with whom and in whom they will live happily forever, namely, in that heavenly Jerusalem that is the mother of all. Indeed, it says that they are written in the book of the Lamb [to whom] he said, “Rejoice that your names are written in heaven.” COMMENTARY ON THE APOCALYPSE 21.27.