ACC ~ Revelation 22 v1 - 5

OVERVIEW:

The river of God is the Holy Spirit, who flows among the angelic powers in heaven (ANDREW OF CAESAREA). This river now flows within the church, for in baptism the Spirit makes clean those who are washed (CAESARIUS OF ARLES, ANDREW OF CAESAREA). By this living stream of the font the single kingship of the holy Trinity is confessed (JEROME), and this kingship is revealed through the incarnation of the Savior from whom all holiness of baptism flows (JEROME, APRINGIUS). The grace of Christ floods everlastingly upon the saints like a river (OECUMENIUS) and brings them into eternal life (PRIMASIUS). This river of the Holy Spirit that flows from the Father through the Son (ANDREW OF CAESAREA) is given witness in the two Testaments (JEROME, APRINGIUS).

In both Testaments one tree is planted which is Christ (JEROME, APRINGIUS, OECUMENIUS, ANDREW OF CAESAREA). Through the teaching of the apostles those who read the Scriptures may gather the fruit of the tree. For the divine meaning of Scripture (JEROME) speaks of the fullness of our salvation (APRINGIUS) and leads us to eat of the tree of Christ’s cross (CAESARIUS OF ARLES). With an inexhaustible generosity (OECUMENIUS, PRIMASIUS) Christ perpetually offers himself (PRIMASIUS) and the Holy Spirit (ANDREW OF CAESAREA), so that the saints themselves attain to a blissful immortality (PRIMASIUS) and, like leaves clinging to a tree (OECUMENIUS), participate in his deity through the flesh that he assumed (ANDREW OF CAESAREA).

In this way the saints also become trees of life (ANDREW OF CAESAREA), for they will be untainted by any sinful stain (OECUMENIUS) and they will rejoice in the vision of Christ’s face (APRINGIUS). Where the glory of the one Godhead is acknowledged (PRIMASIUS), there nothing belonging to the devil will exist (ANDREW OF CAESAREA). Rather, abiding in the presence of God (OECUMENIUS), the saints will see Christ as the apostles saw him on the mountain (ANDREW OF CAESAREA). For the reward of faith is the vision of God (PRIMASIUS), and the vision of God is the highest good (BEDE), neverending illumination (OECUMENIUS, ANDREW OF CAESAREA), eternal rest and the perfect fulfillment of every promise (BEDE).

22:1 | The River of the Water of Life

THE KINGSHIP OF THE TRINITY IS ONE. JEROME: We believe in the Father and the Son and the Holy Spirit, that is true, and that they are a Trinity; nevertheless the kingship is one. “I saw a single throne set up, and I saw a single Lamb standing in the presence of the throne.” This refers to the incarnation of the Savior. Scripture says, “Behold the lamb of God, who takes away the sin of the world.” “And there was a fountain of water coming forth from beneath the middle of the throne.” Notice that it is from the midst of the throne that there issues forth a river of graces. That river does not issue forth from the throne unless the Lamb is standing before it, for unless we believe in the incarnation of Christ, we do not receive those graces. HOMILIES ON THE PSALMS 1 (PS 1).

CHRIST IS THE LIVING WATER RECEIVED IN BAPTISM. APRINGIUS OF BEJA: The living water is the Lord Jesus Christ. Of this water he spoke to the Samaritan woman: “If you knew the gift of God and who it was who says to you, ‘give me to drink,’ you would rather ask from him, and he would give to you the living water.” [He was speaking of] the knowledge of his deity and the fullness of a holy faith. For concerning him it is said, “For with you is the fountain of life.” For they are buried [with him] through baptism, as the apostle says: “For we have been buried with him by baptism into death.” Therefore, the living water which is like crystal and is perfectly clear is the washing of the holy font and the resulting brightness of most blessed faith. It is said to flow from the throne of God and the Lamb because the cleansing is from him, life is from him, and all righteousness and holiness of baptism flows from and proceeds from him. TRACTATE ON THE APOCALYPSE 22.1.

THE GRACE OF CHRIST IS LIKE A RIVER. OECUMENIUS: The “river of life” is the abundant and plenteous gifts of the grace of Christ that are everlastingly poured out upon the saints. These sweep and flow upon them much like a river. COMMENTARY ON THE APOCALYPSE 22.1-5.

ETERNAL LIFE IS THE FRUIT OF BAPTISM. PRIMASIUS: The river of life that flows in the midst of the city no longer signifies the administration of baptism. Rather, the fruit of that sacrament is here revealed. For we sow now in tears what we shall then reap in joy, and so now the church “sows to the Spirit so that it might reap eternal life.” COMMENTARY ON THE APOCALYPSE 22.1.

THE FOUNTAIN OF BAPTISM. CAESARIUS OF ARLES: This passage shows the fountain of baptism flowing from God and from Christ in the midst of the church. For what kind of honor would there be for this city were the river to flow through the streets to the hindrance of the inhabitants? EXPOSITION ON THE APOCALYPSE 22.1, HOMILY 19.

THE SPIRIT CLEANSES IN BAPTISM. ANDREW OF CAESAREA: The river that flows from the church in the present life indicates the baptism of regeneration that is made effective through the Spirit and makes those who are washed more clean than snow and crystal. But the river of God, filled up with waters, namely, the Holy Spirit, flows through the Jerusalem above, flowing from God the Father through the Son. And [this river flows] in the midst of the most excellent powers, which are named here the “throne of God,” making full the streets of the holy city, that is, the multitude of its inhabitants who are, according to the psalmist, “more in number than the sand.” COMMENTARY ON THE APOCALYPSE 22.1-2.

22:2 | The Tree of Life

THE HOLY SPIRIT PRESENTS CHRIST IN BOTH TESTAMENTS. JEROME: This tree bears twofold: it produces fruit and it produces foliage. The fruit that it bears contains the meaning of Scripture; the leaves, only the words. The fruit is in the meaning; the leaves are in the words. For that reason, whoever reads sacred Scripture, if he reads merely as the Jews read, grasps only the words. If he reads with true spiritual insight, he gathers the fruit. “And whose leaves never fade.” The leaves of this tree are by no means useless. Even if one understands holy Scripture only as history, he has something useful for his soul. … A tree, he says, one lofty tree had been set up. He did not say trees, but only one tree. If there is but one tree, how can it be on both sides of the river? If he had said, “I saw trees,” it would have been possible for some trees to be on one side of the river and other trees on the other side. Actually, one tree is said to be on both sides of the river. One river comes forth from the throne of God—the grace of the Holy Spirit—and this grace of the Holy Spirit is found in the river of the sacred Scriptures. This river, moreover, has two banks, the Old Testament and the New Testament, and the tree planted on both sides is Christ. During the year, this tree yields twelve fruits, one for each month, but we are unable to receive the fruits except through the apostles. If one approaches the tree through the apostles, he must receive the fruit; he gathers the fruit from the sacred Scriptures; he grasps the divine meaning abiding within the words. If, therefore, one comes to this tree through the apostles, he gathers its fruit. HOMILIES ON THE PSALMS 1 (PS 1).

THE FRUIT OF WISDOM IS FOR THE HEALTH OF THE NATIONS. APRINGIUS OF BEJA: Concerning wisdom it is said, “She proclaims outside; she raises her voice in the streets, and she cries out on the top of the walls.” And should anyone refuse to come to the marriage of the king, she commands her servants and says, “Go to the streets and byways and invite whomever you meet to the wedding, that my house might be filled.” This water of salvation and the cleansing of grace is described as flowing in the streets. … The two banks of the river are the two Testaments in which the fullness of our salvation is written down. There is the tree of life. There is told [the story] of our Lord Jesus Christ, who is the tree of life: “Through him we live, move, and have our being.” The leaves are his words; they are of use for the health of all nations. The twelve months are the apostles of the Lord, because the Lord himself is the “favorable year of forgiveness.” These are the twelve months, each bringing to the many the fruit of unending preaching out of an abundance of knowledge. TRACTATE ON THE APOCALYPSE 22.2.

CHRIST HEAPS GENEROSITY ON GENEROSITY. OECUMENIUS: The Lord is the “tree of life” according to what the author of the Proverbs writes concerning wisdom. He says, “She is a tree of life to those who lay hold of her.” And the wise Paul has taught us that “Christ is the power of God and the wisdom of God.” He says that the saints are not only rich in the gracious gifts of Christ but also that they have him as one who lives in them and among them, and this is the pinnacle of the highest blessedness. Continuously and without cessation the “tree of life,” namely, Christ, produces ripe fruit and gifts for the saints, as though he were heaping generosity on generosity, and so they never become bereft of God’s benefits. COMMENTARY ON THE APOCALYPSE 21.26-22.5.

CHRIST IS THE FOUNTAIN AND THE RIVER. PRIMASIUS: By the twelve months he signifies all of time, and to be sure all of eternity. Therefore, where there is an eternal paradise, no aridity will ever be permitted to intrude. Where there is a perfect and certain well-being, absolutely no infirmity enters in. This is what the prophet promised when he said, “They shall obtain joy and gladness, and sorrow and sighing shall flee away.” This is the tree, as we read, which is “planted by streams of water,” and of which Jeremiah says that it “sends out its roots by the stream.” This is to say that it places its hope and trust in the Lord. We may also interpret this passage concerning the river of the water of life to refer to the Lord Jesus Christ, who is himself the fountain of life. For we read of him, “With you is the fountain of life; in your light we shall see light.” He is himself, as we read, “the image of God’s majesty, who is powerful in all things, and remaining in himself renews all things and in every generation rests in holy souls.” And so he is the Fountain who is also the River. He is the Fountain, for he remains in himself inexhaustible, and he is the River because he offers himself generously and perpetually so that the saints might receive of [his] abundance. Where he is called fountain, he is also called a rushing stream. When the psalm says, “You shall give them drink from the river of your delights,” it then continues, “for with you is the fountain of life, and in your light shall we see light.” Moreover, [it says that it flows] through the middle of the street for it is a good that is common to all the saints and that is not denied to any who are worthy, nor is it granted to any who are unworthy. … Indeed, it is in their midst as an undivided patrimony to all who see God. For that reason we read, “Jerusalem, a city whose fellowship is complete within itself.” If the fruit is understood to be the reward of a blissful immortality, then we rightly understand the leaves to be the song of perpetual praise, because for those who sing they fall in the wellbeing of a happy fate. For there exists the true healing of the nations, there is full redemption, there is eternal happiness. COMMENTARY ON THE APOCALYPSE 22.2-3.

THE FAITHFUL EAT THE CROSS OF THE LORD. CAESARIUS OF ARLES: It is speaking of the cross of the Lord. There is no tree that bears fruit in every season except the cross that the faithful, who are made wet by the water of the church’s river, eat. And these [faithful] in turn produce eternal fruit in every season. EXPOSITION ON THE APOCALYPSE 22.2, HOMILY 19.

WE KNOW CHRIST BY THE SPIRIT AND THROUGH THE SPIRIT. ANDREW OF CAESAREA: This river waters the saints who are planted alongside it. They are here figuratively called the “tree of life” by virtue of their participation and imitation of him who is the Tree of Life. Moreover, they give forth “twelve fruits,” that is, they unceasingly yield the production of fruit. For there will be there no winter of sin that causes the trees of life to shed their leaves, such as we see now. Rather, the time of the production of fruit by the saints will be complete and uninterrupted, and [this time] is here said to be twelve months. It speaks in these terms equally because of the customary year among us, as well as because of the proclamation of the twelve apostles. This present passage may also be interpreted in another way. “The river” might signify the gifts of the life-giving Spirit, which flow down from the throne of the Father and of the Son, that is, from the ranks of the cherubim, among whom God is enthroned. [This river flows] into the streets of the city, that is, to the full citizenry of the saints, as coming from the first ranks into the second that are made to share in the well-ordered arrangement of the heavenly hierarchy. The “tree of life” signifies Christ, whom we know by the Holy Spirit and through the Spirit. For in him is the Spirit, and he is worshiped in Spirit, and he is the supplier of the Spirit, and through him the twelve fruits of the apostolic chorus give to us the inexhaustible fruit of the knowledge of God, through whom “the acceptable year of the Lord and the day of recompense” foretold by the prophet is proclaimed to us. COMMENTARY ON THE APOCALYPSE 22.2.

THE WORDS OF SCRIPTURE ARE MEDICINE FOR THE NATIONS. JEROME: If one cannot pluck the fruit [of the tree of the sacred Scriptures], it is because he is still too weak; he is not yet a disciple but belongs to the throng; he is an outsider, a stranger from the nations. Because he cannot pluck the fruit, he plucks only words, the leaves for the healing of the nations. … One who belongs to the nations, who is not a disciple, who is as yet only one of the crowd, gathers only leaves from the tree; he receives from Scripture plain words for a healing remedy; … in other words, the leaves are medicine. HOMILIES ON THE PSALMS 1 (PS 1).

ALL WHO CLING TO CHRIST ARE LEAVES OF LIFE. OECUMENIUS: The leaves of life are those who hang from Christ and cling to him: patriarchs, prophets, apostles, evangelists, martyrs and also confessors, those who perform the rites of the gospel at the proper time, the shepherds of the church and every righteous person, those who even now heal souls and will be for the saints the source of additional blessings. COMMENTARY ON THE APOCALYPSE 21.26-22.5.

TO SHARE IN CHRIST’S DEITY. ANDREW OF CAESAREA: The “leaves of the tree,” namely, of Christ, are the more exalted understandings of the divine judgments, even as its “fruits” are the more perfect knowledge that is to be revealed in the age to come. The leaves will be for healing, that is, for the cleansing of the ignorance of those who have been deficient in the exercise of the virtues, for “there is one glory of the sun, and another glory of the moon, and another glory of the stars.” Moreover, “in my Father’s house there are many rooms,” so that one is accounted worthy of less and another of more brightness according to the measure of the works of each. This present passage may also be interpreted otherwise. The “tree of life” produces twelve fruits, namely, the apostolic chorus that shares in him who is truly the Tree of Life, who through his participation in the flesh has given us to share in his deity. Their fruits are those who yield fruit a hundredfold. The leaves are those who yield sixtyfold. These carry to those who come later the illumination of the divine light that they had received from those who had yielded a hundredfold, and they bring healing to those from the nations who yield thirtyfold. For at that time there will be a difference between those who are saved as great as there is a difference between fruit and leaves. Some will be glorified to a lesser extent, some to a greater extent, as it is written. It writes of a “tree” in the singular rather than “trees” in the plural to indicate the unity and harmony of the life which the saints have together. COMMENTARY ON THE APOCALYPSE 22.2.

22:3 | The Throne of God and of the Lamb

JOY IN THE VISION OF CHRIST’S FACE. APRINGIUS OF BEJA: There will be [in that city] nothing accursed, that is, no temptation will approach, no profane sin shall be recorded through the rashness of the envious one. Rather, in its midst will be the rule of the divine power and of the Lamb. All will serve him with the exaltation of that city’s happiness. They shall rejoice in the vision of his face and in the sweetness of his presence, and they shall bear his name engraved in the sign of his cross on their foreheads. TRACTATE ON THE APOCALYPSE 22.3-4.

THE SAINTS WILL WORSHIP WITH JOY AND SPIRITUAL GLADNESS. OECUMENIUS: Even were now curses especially put to flight, we are nonetheless tossed about by them, with thousands of allegations brought up against us with our knowledge and even without our knowledge. But then the saints will be clean and untainted of any stain of the soul as well as of the body. And the rule of God will exist in the city, for this is the meaning of “the throne.” The saints “shall worship him,” it says, not with a worship that is laborious but that done with joy and spiritual gladness. [Such worship] comes from the vision of his face. COMMENTARY ON THE APOCALYPSE 21.26-22.5.

THE RULE OF THE ONE GODHEAD IS INDIVISIBLE. PRIMASIUS: He does not speak here of thrones. For where there is a natural and undifferentiated unity, there the glory of the Godhead may be especially esteemed. There is one throne of an indivisible rule that cannot be divided by the cunning of Arian depravity or confounded by the doubts of Sabellian vanity. Rather, it is able to be contemplated only by the reception of catholic truth and is proven to be rightly held by the confession of her faith. COMMENTARY ON THE APOCALYPSE 22.3.

NOTHING DEDICATED TO THE DEVIL WILL BE IN THE CITY. ANDREW OF CAESAREA: Anathema can be interpreted in a twofold manner. It either refers to that which is holy for many but is dedicated to God alone, or it refers to that which is sacred to the whole of creation and to the holy powers but is attributed to the devil because of his utter alienation and separation from that which is good. We think that here katathema is used in an emphatic sense. For such a thing is not dedicated to anyone, but it is “put aside” for the devil, being subordinated to him and condemned along with him. Such a thing will not exist within that city. COMMENTARY ON THE APOCALYPSE 22.3.

22:4 | His Name on Their Foreheads

AN ABIDING MEMORY OF THEIR UNION WITH GOD. OECUMENIUS: They will behold [the face of God] to the extent possible by human nature. “And his name,” it says, “shall be on their foreheads.” These words symbolize the abiding memory they have of God and their union with him. For just as God rests upon them and is imprinted on them, so he is always present with the saints. This is evident also from what Paul said: “And we shall always be with the Lord.” COMMENTARY ON THE APOCALYPSE 21.26-22.5.

THE VISION OF GOD IS THE REWARD OF FAITH. PRIMASIUS: This implies that there is in store for us a reward for our faith, that vision that John had in mind when he said, “When he appears, we shall be like him, for we shall see him just as he is.” For, of course, face is to be understood not as the kind of face we now have as part of our body but as a manifestation of what God is. … God will be made known to and be perceived by us, in many ways. He will be seen in the spirit (whereby each of us will see him within ourselves and in one another); he will be seen in himself; he will be seen in the new heavens and the new earth and in every creature then existing. COMMENTARY ON THE APOCALYPSE 22.4.

THE SAINTS WILL SEE CHRIST. ANDREW OF CAESAREA: Those who become the throne of God because of the rest of the Lord among them will be the inhabitants of that city. They will see him no longer in shadows but face to face, even as the holy apostles saw him on the holy mount, as the great Dionysius says. And instead of the golden breastplate worn in ancient times by the high priest, they will have the divine name imprinted not only on their foreheads but also within their hearts, and this shows their firm, bold and immoveable love toward him. For the writing upon the forehead symbolizes the ornamentation of boldness. COMMENTARY ON THE APOCALYPSE 22.3-4.

THE VISION OF GOD IS THE HIGHEST GOOD. BEDE: The vision of God is preserved for us as the reward of faith. This is the highest good as Philip understood when he said, “Lord, show us the Father, and we shall be satisfied.” EXPLANATION OF THE APOCALYPSE 22.4.

22:5 | They Shall Reign Forever

UNDERSTANDING AND WISDOM. APRINGIUS OF BEJA: Neither the night of sin nor the darkness of unrighteousness will ever appear again. Nor in that bliss will they [the saints] live by the words of any teacher; nor established in such a fullness will they require the light of another’s understanding. The Lord himself will give them great understanding and wisdom, for all knowledge that is desired is revealed in the brightness of his countenance. And they shall reign in all wisdom and truth. TRACTATE ON THE APOCALYPSE 22.5.

GOD WILL GIVE ETERNAL ILLUMINATION. OECUMENIUS: The saints shall never have need of the light of the sun or that from a lamp, since the light of God will provide never-ending illumination. “And they shall reign,” clearly the saints, “forever.” The all-wise Daniel testified of these things, saying, “And the saints of the Most High shall receive the kingdom and possess it for ever and ever.” COMMENTARY ON THE APOCALYPSE 21.26-22.5.

THE LORD OF GLORY WILL BE LIGHT AND KING. ANDREW OF CAESAREA: If, as the Lord says, “the righteous will shine as the sun,” how will there be any necessity for the light of a lamp or of the sun for those who have the Lord of glory as their illumination and king? And they will be ruled by him forever, or rather they will reign with him, as the holy apostle says. COMMENTARY ON THE APOCALYPSE 22.5.

THE VISION OF GOD IS THE PERFECTION OF ALL PROMISES. BEDE: [In the city above] the weakness of our bodies will require neither the quiet of night nor the light of a fire. For then God will be all in all, namely, he who is the true light and the eternal rest of the saints. One might also interpret these words figuratively. The exhortation of the prophets and the preaching of the divine Law will not be necessary there, for these are now said to be lights in a dark place. But then, when all things have been fulfilled, the promise will be perfected in the vision and contemplation of God. EXPLANATION OF THE APOCALYPSE 22.5.