ACC ~ Revelation 22 v10 - 15

OVERVIEW:

The time of the Lord’s coming is not far distant, but it is not yet present. For this reason, Christ did not wish the words of the Revelation to be kept in the mind of John alone (OECUMENIUS). Rather, it was necessary that the promises and future judgments be revealed (BEDE) for the admonition of all (APRINGIUS, OECUMENIUS). The Scriptures remain closed to the proud and worldly (CAESARIUS OF ARLES, BEDE), but the faithful, the humble and the obedient who read the Revelation will receive their reward of eternal life (ANDREW OF CAESAREA, BEDE).

In the meantime, therefore, every person has opportunity to use free will for good or for evil (OECUMENIUS). Since God does not desire the punishment of sinners (APRINGIUS), sinners are threatened so that they might abstain from wickedness and devote themselves rather to holiness (APRINGIUS). Yet some will follow the hidden judgment of God and choose to become yet more evil (PRIMASIUS), perhaps by engaging in ever greater cruelty against the martyrs (EUSEBIUS) or by allowing lesser sins to be the occasion for greater sins (BEDE). Although those who crucified Christ seemed most wicked, worse still are those who sin willfully after the crucifixion of Jesus (AUGUSTINE).

Keeping in mind, therefore, that Christ will recompense each person at his coming (OECUMENIUS), we ought not be as lazy and negligent laborers who are ashamed when their employer comes. We should rather be eager to do good (CLEMENT OF ROME). In the future no conversion or penance will be possible; at the coming of the Lord no further workers will be called to the vineyard (FULGENTIUS OF RUSPE). Blessed are those who are cleansed of every sinful stain by baptism or by the tears of repentance (APRINGIUS). Such who have lived righteously will rest upon the tree of life (OECUMENIUS, PRIMASIUS) and delight in the vision of Christ (ANDREW OF CAESAREA, BEDE). The faith that possesses such power is that faith that is in Christ, who is both true God and true man and in the deity of the Holy Spirit, who is one God together with the Father and the Son (PRIMASIUS).

Outside of the ark of the church (APRINGIUS) there is only the madness of the impious (BEDE) and every kind of vice and impurity that is against nature. Virtue is according to nature and reflects a healthy soul (OECUMENIUS). Those who sin after their baptism are no better than the shameless and the unfaithful (ANDREW OF CAESAREA).

22:10 | “The Time Is Near”

WRITTEN FOR THE ADMONITION OF ALL. APRINGIUS OF BEJA: He says that the time of retribution and of the end is near. With heavenly words he indicates the dire reason why those things that were commanded and spoken ought not be left in silence. Rather, they were written for the admonition of all. TRACTATE ON THE APOCALYPSE 22.10.

THE END IS NOT FAR OFF. OECUMENIUS: “Do not seal up these words,” it says. That is, you ought not keep these words to yourself nor lock them up in the treasury of your mind. Rather, make them known to everyone. “For the time is near,” it says. He is saying something like this: While the right time when they will have need to hear these words is not far distant, as it once was, that time is not yet present either. For it is not good that the exhortation of these words be, as it were, superfluous—for what need of exhortation do those have who are still acquainting themselves with evil and good?—for it is untimely to instruct by word those who are learning from experience. But why does he say “it is near”? It is neither a long time away, nor is it already present. COMMENTARY ON THE APOCALYPSE 22.10-14.

THE SCRIPTURES ARE OPEN TO THE HUMBLE. CAESARIUS OF ARLES: Just as the divine Scriptures are sealed for those who are proud and who love the world more than God, so are they opened for those who are humble and who fear God. EXPOSITION ON THE APOCALYPSE 22.10, HOMILY 19.

THE REVELATION GUIDES THOSE WHO READ IT. ANDREW OF CAESAREA: Until now he has presented the words of the angel, but here he changes to the person of the Lord Christ, saying, “Do not seal up the words of the prophecy.” Indeed, the book is worthy to be read by the faithful. In view of the punishment prepared for the sinners and of the rest promised to the saints, it guides those who read it to the true life. COMMENTARY ON THE APOCALYPSE 22.10.

JUDGMENTS AND PROMISES MADE KNOWN. BEDE: Since the future judgment is approaching, it is necessary that the divine commandments, judgments and promises be made known. For by obedience to them those who are humble shall acquire their reward, while the proud and obstinate will incur condemnation by their neglect. EXPLANATION OF THE APOCALYPSE 22.10.

22:11 | “Let the Holy Still Be Holy”

THE WICKED ARE ONLY INFLAMED BY WORKS OF RIGHTEOUSNESS. EUSEBIUS OF CAESAREA: The blessed Blandina … rejoiced in her death as though she had been invited to a bridal banquet instead of being a victim of the beasts. After the scourges, the animals and the hot griddle, she was at last tossed into a net and exposed to a bull. After being tossed a good deal by the animal, she no longer perceived what was happening because of the hope and possession of all she believed in and because of her intimacy with Christ. Thus she too was offered in sacrifice. . . .But not even this was enough to satisfy their madness and their viciousness toward the Christians. For these wild and barbarous people once stirred up by the wild beast were difficult to satisfy, and their wickedness found another special form in what they did to the bodies of the dead. The [pagans] were not humiliated by their defeat, because they lacked human comprehension; rather, it enflamed their bestial anger, so that both the governor and the populace showed toward us the same undeserved hatred, that the Scriptures might be fulfilled: “Let the wicked be wicked and the righteous perform righteousness.” ECCLESIASTICAL HISTORY 5.1.55-58.

THE EVIL OF THOSE WHO WILLFULLY SIN AFTER CHRIST’S DEATH. AUGUSTINE: “Let the wickedness of sinners be consummated.” In this context, “consummated” means “brought to completion,” in tune with what is said in the Apocalypse, “Let the righteous become more righteous yet, and the filthy still wallow in their filth.” The wickedness of those who crucified the Son of God seems to be complete, but greater still is the wickedness of those who do not wish to live uprightly and hate the commandments of truth for which the Son of God was crucified. The psalmist said, therefore, “Let the wickedness of sinners be consummated,” that is, let it come to the pinnacle of wickedness, so that the righteous judgment can come immediately. EXPLANATION OF PSALM 7.9.

THE ANGEL THREATENS THE EVIL AND ENCOURAGES THE RIGHTEOUS. APRINGIUS OF BEJA: The angel does not desire that sinners perish. He rather warns those who do iniquity so that hearing the sound of a celestial threat, they might wish to abstain from evil works. Moreover, that the righteous might be made even better, he says, “Let the righteous still do right, and the holy still be holy.” [He says this] that they might realize the imminent coming of the Lord and that they might more easily keep themselves from sin and from that time forward always devote themselves to holiness and righteousness. TRACTATE ON THE APOCALYPSE 22.11.

OPPORTUNITY TO USE FREE WILL. OECUMENIUS: He is not urging or commanding anyone to do that which is wicked or to defile themselves. Rather, he is saying that the short time remaining gives humankind yet an opportunity. Therefore, let each person do that which is pleasing to them, and let them use their free will as they choose, whether for that which is evil or for that which is good. COMMENTARY ON THE APOCALYPSE 22.10-14.

THE JUDGMENTS OF GOD ARE HIDDEN AND JUST. PRIMASIUS: He shows that the judgments of God by which evil people are allowed to become even more evil are hidden yet just. Yet here we ought not think that evil persons harm only others; they harm especially themselves. And therefore it continues, “Let him who is filthy be filthy still.” For to whom will that person be good who is harmful to himself? COMMENTARY ON THE APOCALYPSE 22.11.

A LESSER SIN CAN BECOME CAUSE OF A GREATER SIN. BEDE: [Herod knew that John the Baptist was a just man and kept him safe]. But his love for the woman prevailed, and she forced him to lay his hands on a man whom he knew to be holy and just. Since he was unwilling to restrain his lust, he incurred the guilt of homicide. What was a lesser sin for him became the cause of a greater sin. By God’s strict judgment it happened to him that, as a result of his craving for the adulteress whom he knew he ought to reject, he caused the shedding of the blood of the prophet, who he knew was pleasing to God. Now this is [an illustration of] the divine dispensation of judgment, of which it is said, “Let the evildoer still do evil, and the filthy still be filthy.” But what follows, “Let the holy still be holy,” is appropriate to the person of blessed John. Already holy, he became more holy still when, through his office of spreading the good news, he reached the palm of martyrdom. HOMILIES ON THE GOSPELS 2.23.

22:12 | “I Am Coming Soon”

WE MUST BE EAGER TO DO GOOD AND NOT BE LAZY. CLEMENT OF ROME: What, then, brothers, ought we to do? Should we grow slack in doing good and give up love? May the Lord never permit this to happen at any rate to us! Rather, should we be energetic in doing “every good deed” with earnestness and eagerness. … The good laborer accepts the bread he has earned with his head held high; the lazy and negligent workman cannot look his employer in the face. We must, then, be eager to do good; for everything comes from him. For he warns us, “See, the Lord is coming. He is bringing his reward with him, to pay each one according to his work.” He bids us, therefore, to believe on him with all our heart and not to be slack or negligent in “every good deed.” He should be the basis of our boasting and assurance. We should be subject to his will. We should note how the whole throng of his angels stand ready to serve his will. For the Scripture says, “Ten thousand times ten thousand stood by him, and thousands of thousands ministered to him and cried out: Holy, holy, holy is the Lord of Hosts: all creation is full of his glory.” We too, then, should gather together for worship in concord and mutual trust and earnestly beseech him as it were with one mouth, that we may share in his great and glorious promises. For he says, “Eye has not seen and ear has not heard and human heart has not conceived what he has prepared for those who patiently wait for him.” 1 CLEMENT 33-34.

PENANCE WILL BE USELESS. FULGENTIUS OF RUSPE: It is recognized that there is no forgiveness of sins if penance is not done at this moment; nor is penance in this time of any avail for those who despair of the forgiveness of sins. But in the future time, there is to be no conversion for the wicked, and the penance of such people will be endless as well as useless. Just as forgiveness will never be given to them, so their penance will never be ended. For they neglect the time in which penance is fruitfully done by sinners and in which divine pity grants the forgiveness of sins. Because of this the Lord himself in the Apocalypse of John, consoling his faithful and directing the attention of the wicked to the penalty of future punishment, speaks thus. . . . In order that we may more fully recognize that only the time of this present world is allotted for conversion, let us pay attention to those workers whom the Lord called to his vineyard. Although he called for them at various hours, still at the eleventh hour he ended the call, that is, just before the end of the day. In those hours at which the call went out for workers are recognized the ages of the world, in which God has called to a good work those whom he converted to himself by a free justification. … Then the eleventh hour came in the first coming of Christ, in which he came in humility in mortal flesh, in which he, the immortal one, deigned to be killed for the sin of the world. … After the end of this hour, the Lord does not call workers to the vineyard, but he will come to render to each one the reward for his work, as he himself says, “Behold, I am coming soon; I bring with me the recompense.” ON THE FORGIVENESS OF SINS 17.3-18.3.

CHRIST WILL REWARD EACH PERSON. OECUMENIUS: “I am coming,” says the Lord, referring to his second coming. And he is bringing with him whatever is necessary for the rewarding of each person, whether that be good or evil. COMMENTARY ON THE APOCALYPSE 22.10-14.

22:13 | The Alpha and the Omega

CHRIST JOINED PETER AND PAUL TOGETHER IN MARTYRDOM. AUGUSTINE: As you know, all of you who know the holy Scriptures, among the disciples whom the Lord chose while present in the flesh, Peter was the first to be chosen. Paul … was not chosen among them nor with them, but a long time afterward, though not for all that unequal to them. So Peter is the first of the apostles, Paul the last; while God, whose servants these two are, whose heralds, whose preachers these two are, is “the first and the last.” Peter first among the apostles, Paul last among the apostles; God both first and last, before whom nothing and after whom nothing. So God who has presented himself as eternally the first and the last, himself joined together the first and the last apostles in martyrdom. SERMON 299.2.

THE TWO NATURES OF CHRIST AND THE DEITY OF THE SPIRIT. PRIMASIUS: Whenever the faithful proclamation of the truth and the pure form of the virtues is confirmed by repetition, our spiritual mind is disposed toward a deeper worship. This is briefly yet meaningfully indicated at the end of this book when it signifies the deity of the Word by an A and the assumed humanity by an Ω [he who is] the beginning without an end. When I note that in the present book A and Ω is repeated several times, I recognize that this occurs for a reason. For [they are repeated] either to assert more often the divinity and the humanity of the one [person] of Christ, in which we claim the fullness of the whole Christian faith to consist, or [they are repeated] to suggest the whole Trinity, which is of one nature. The Trinity spoke through the prophet, saying, “Before me no god was formed, nor shall there be any after me. I am God and besides me there is no savior.” And it is he to whom it is said through the prophet, You are God, and in you there is God, and beside you there is no other God. And should there be some other better and deeper mystery hidden in this, I have no doubt that this has been repeated so that it might remain beneficial for the understanding of the faithful. To be sure, the Greek letters A and Ω yield a number that we know is contained in the word dove. The Greek word for “dove” is περιστερά and this word has the value of 801: π=80, ε=5, ρ=100, ι=10,σ=200, τ=300, ε=5, ρ=100, ά=1. The letters A and Ω also yield 801: A=1, Ω=800. In the form of the dove we rightly recognize the person of the Holy Spirit, for it was in this form that he chose to appear when he came down. And in this way the madness of the Arians and other heretics is brought to naught, who claim that he is alien to the nature of the Father and the Son. And so by the agreement of this number this revelation from heaven makes known that the Holy Spirit is consubstantial and co-eternal with the Father and the Son. COMMENTARY ON THE APOCALYPSE 22.13.

NO END TO THE KINGDOM AND POWER OF GOD. ANDREW OF CAESAREA: There is no God before me, nor is there any God after me. For there is nothing more ancient than the beginning, and there is no end to the kingdom and power of God. In previous passages Christ has often been called “first” because of his deity and “last” because of his humanity. COMMENTARY ON THE APOCALYPSE 22.13.

22:14 | Entering the City by the Gates

BAPTIZED AND REPENTING WITH SORROW. APRINGIUS OF BEJA: He calls those blessed who either wash their nuptial garment in the blood of the Lord’s passion through the washing of regeneration which they receive or who through the sorrow of their heart and with tears accomplish the washing away of sins committed at the present time. He indicates that without doubt these will have the right to possess the tree of life. This is that right, that they see the face of our Lord, Jesus Christ, who is true life, and rejoice, and that they desire to be admitted to his presence through the gates, that is, through the doctrine of the apostles and the prophets, which they worked to fulfill. TRACTATE ON THE APOCALYPSE 22.14.

CLEANSED FROM EVERY SIN. OECUMENIUS: By “robes” he means our bodies. Therefore, blessed are those who live well and cleanse themselves from every stain of sin. For those who have lived in such a manner will have the right to lean upon the tree of life and to rest upon it. The “tree of life” is the Lord, as we have noted earlier. “That they may enter the city by the gates.” Through the gates, that is, by the apostolic doctrines and teachings they become partakers of the life and blessedness of the saints. COMMENTARY ON THE APOCALYPSE 22.10-14.

THE STRENGTH OF FAITH. PRIMASIUS: After speaking of the faith he mentions the uprightness of our character, and by the washed robes he teaches about the keeping of the divine commandments. At the beginning of his Gospel John uses a different manner of speech but with the same meaning when he says, “In the beginning was the Word.” A little later he writes, “The Word became flesh,” where the fullness of our entire faith consists, so that in one and the same Christ both perfect deity and true humanity are confessed. When he speaks of the uprightness of our character and habits, he says, “As many as received him, he gave to them power to become sons of God, namely, to those who believe in his name,” making explicit the reward for faith and love. So also in this present passage [John] is speaking in a similar and equal manner, making mention of Christ in the A and Ω, and signifying the pure and stainless life in the white robes. Thus, in a similar manner he promises the same reward, saying, “That they might have power over the tree of life.” However, the tree of life is Christ, for we read, “Wisdom is a tree of life to those who lay hold of her.” We must not think, however, that they [who have this power] are over [i.e., more powerful than] Christ. For “a disciple is not above his teacher, nor a servant above his master.” Therefore, when he says here “over the tree of life,” he means that their strength consists in the tree of life, that is, in the Lord Christ, of whom the prophet also says, “They are made strong in the holy One of Israel.” From whatever source one receives strength, one is said to be “over this.” In the same sense it is said to blessed Peter, “On this rock I will build my church,” that is, “upon me.” Also the prophet speaks the same meaning although with a different wording when he says, “I will keep my strength, [watching] for you.” [Concerning the gates] it is written, “Open to me the gates of righteousness, that I might enter through them and confess the Lord. This is the gate of the Lord; the righteous shall enter through it.” In addition we must also say that no one can enter into this city except through Christ who says, “I am the door,” and “No one comes to the Father except through me.” COMMENTARY ON THE APOCALYPSE 22.14.

REST AND DELIGHT IN CHRIST. ANDREW OF CAESAREA: Those [who keep the commandments] are truly worthy of blessedness. For in life eternal they shall possess authority to find rest in the tree of life, namely, Christ our God, and to delight in the vision of him without any evil power becoming a hindrance [to that bliss]. And they shall enter into that city above by the apostolic gates, that is, by the apostles’ teachings, through the true door. Nor shall they, as though shepherds for hire, sneak in by some other way, but they will be guided in by the gatekeeper of life. COMMENTARY ON THE APOCALYPSE 22.14.

THROUGH GATES OF RIGHTEOUSNESS. BEDE: In the image of the white robes he is promising a worthy and suitable reward, namely, that of a pure and stainless life. Clearly [he promises this] in order that one might receive the vision of the Lord, who is eternal life. “Blessed are the pure in heart, for they shall see God.” “That they might enter the city by the gates.” Those who keep the commandments of the Lord, who said, “I am the door; if any one enters by me, he will be saved, and will go in and out and find pasture”—these are the pastures that are also here promised, that is, the tree of life—these without doubt enter through the gates into the church, to be sure, through the gates of righteousness which the psalmist says are opened to him. “However, he who climbs in by another way, that man is a thief and a robber.” EXPLANATION OF THE APOCALYPSE 22.14.

22:15 | Those Who Are Outside

THOSE OUTSIDE THE CHURCH. APRINGIUS OF BEJA: Those who are outside the congregation of the saints will be manifestly thrown out of the ark of blessedness. He moreover declares by whose authority these things have been shown or said to saint John when he continues, “I, Jesus … ” TRACTATE ON THE APOCALYPSE 22.15.

VIRTUE IS ACCORDING TO NATURE. OECUMENIUS: “Outside are the dogs,” it says. It is customary in the holy Scriptures to call homosexuals “dogs” because they are shameless and impure. In Deuteronomy the law of the holy teacher Moses says, “You shall not bring the hire of a harlot or the wages of a dog into the house of the Lord your God in payment for any vow,” since indeed such persons are similar to dogs because of their shamelessness. Even a wise man outside [the church] gives witness to the same view, saying, “Flee every murder and adulterous couch of a woman, and also the oaths of the rich and shameless beds of boys.” Therefore, such dogs are outside the holy city and apart from the life with the righteous. For what do they have in common with the righteous of God? “And everyone who loves and practices falsehood” will be outside, it says. Everything against nature is false. Virtue is according to nature, since from the beginning the Creator has implanted in our makeup the seed of virtue, and so vice is against nature. For just as health is natural to our bodies and sickness is unnatural, and just as seeing and hearing are natural while blindness and deafness are unnatural, so also virtue in our souls is natural and evil is unnatural. Health is, then, analogous to virtue, and vice analogous to sickness. In a corresponding way, falsehood is evil, for it often falsely presents itself as virtue. Temerity masquerades as courage, dishonorable conduct as prudence, sloth as wisdom, and false modesty as righteousness. All of these things are evils, cloaking themselves with a mask of virtue, to those who fall in with them, and therefore he casts outside the divine walls those who pursue such lying deceit. COMMENTARY ON THE APOCALYPSE 22.15-19.

THOSE WHO SIN AFTER BAPTISM. ANDREW OF CAESAREA: The dogs are not only the shameless and the unfaithful and those evildoers in the circumcision, for whom the apostle wept, but also those who, after their baptism, “returned to their own vomit.” Therefore, with the fornicators and the murderers and the idolaters, they are foreigners to the heavenly city. COMMENTARY ON THE APOCALYPSE 22.15.

ALL KINDS OF MADNESS. BEDE: Every kind of madness that characterizes the impious now tempts the church from without. But when the Father of the household enters in and the saints enter in with him to the wedding banquet, he shall close the door, and then [the impious] will stand outside and begin to knock upon the door. EXPLANATION OF THE APOCALYPSE 22.15.