Revelation 22

But My People hath changed their glory: whence no profit shall accrue to them: the heaven turned pale thereat" (and when did it turn pale? undoubtedly when Christ suffered), "and shuddered," he says, "most exceedingly; " and "the sun grew dark at mid-day: " (and when did it "shudder exceedingly" except at the passion of Christ, when the earth also trembled to her centre, and the veil of the temple was rent, and the tombs were burst asunder? "because these two evils hath My People done; Me," He says, "they have quite forsaken, the fount of water of life, and they have digged for themselves worn-out tanks, which will not be able to contain water.

An Answer to the Jews

1–2

The river of life sets forth that the grace of spiritual doctrine flowed through the minds of the faithful, and that manifold flourishing forms of odours germinated therein. The tree of life on either bank sets forth the Advent of Christ, according to the flesh, who satisfied the peoples wasted with famine, that received life from One by the wood of the Cross, with the announcement of God's word.

Commentary on the Apocalypse of the Blessed John

1–2

'And whose leaves never fade.' [Psalm 1:3] The leaves of this tree are by no means useless. Even if one understands Holy Writ only as history, he has something useful for his soul. We read in the Apocalypse of John (a book which, although rejected in these regions, we ought nevertheless to know, because it is accepted and held as canonical throughout the west, and in other Phoenician provinces, and in Egypt, for the ancient churchmen, including Irenaeus, Polycarp, Dionysius, and other Roman expounders of Sacred Scripture, among whom is holy Cyprian, accept and interpret it): 'Behold, I saw a throne set up, and one Lamb and a tree alongside a river, and on both sides of the river was that tree.' [Revelation 22:1-2] This means that the tree 'was both on this side and on that side of the river. 'And this tree,' he says, 'bore fruit and was yielding its twelve fruits for the year according to each month. And it had lean's, too, and the leaves for the healing of the nations.' [Revelation 22:2]

'I saw,' he says, 'a single throne set up.' 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 lip, and I saw a single Lamb standing in the presence of the throne.' [Revelation 5:6] This refers to the Incarnation of the Savior. Scripture says: 'Behold the lamb of God, who takes away the sin of the world' [John 1:29] 'And there was a fountain of water coming forth from beneath the middle of the throne' [Revelation 22:1] 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, [Revelation 7:17] for unless we believe in the Incarnation of Christ, we do not receive those graces.

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 just as we have said. If, indeed, he cannot pluck the fruit, 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, for it is written: 'and the leaves are 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. Briefly, then, the Scripture says: 'and the leaves of the tree are for the healing of the nations'; in other words, the leaves are medicine. Why have we digressed on the Apocalypse? Simply became of that tree 'that yields its fruit in due season, and whose leaves never fade. Whatever he does, prospers.'

Homily 1, on Psalm 1

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

And he showed me, he says, a river of water of life, bright as crystal, proceeding from the throne of God and of the Lamb in the midst of the city's square. The river of life would be the abundant and rich gifts of Christ, which are continually poured out to the saints, as it were borne and flowing to them like a river.

Commentary on Revelation

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 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 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

And he showed me a river of the water of life, etc. In the river of life flowing in the middle of the city, baptism is no longer celebrated, but the fruit of that sacrament is already revealed. For now, the Church sows in the Spirit, so that then it may reap eternal life from the Spirit (Gal. VI).

Commentary on Revelation

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

And of the river he says that on this side and on that side there was a tree of life bearing fruit each month. The Lord calls the tree of life, according to what is written by the Proverbs writer concerning wisdom; he says "the tree of life is for all who hold fast to it." (Prov. 3:18) But Paul handed over to us "Christ as God's power and God's wisdom." (1 Cor. 1:24) And he says that not only do the saints possess the riches of Christ's gifts, but they also have and share in him dwelling within them; which is the head of the highest blessedness. But the tree of life is continuous, Christ, and unceasingly brings to completion fruits and gifts to the saints, as if to overtake zeal with zeal and lest they ever be deprived of divine flow.

And he says the leaves of the tree are for the healing of the nations. Leaves of life are the patriarchs attached to Christ and holding him, prophets, apostles, evangelists, martyrs and confessors, and those who in due times officiate at the gospel and pastors of the church, and every righteous soul; who even now heal souls, and to the saints will be an addition of good things.

Commentary on Revelation

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 well-being 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

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

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 “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

And on either side of the river was the tree of life. The tree of life is seen around the fountain of life. Whether you interpret it as the glory of the holy cross or the Lord Christ, it is revealed both before baptism in the Old Testament and now, with the mystery of baptism shining, it nourishes the saints with heavenly fruit. For there is no other name under heaven given among men by which we must be saved (Acts IV). The same tree, which John described as flowering in the golden Jerusalem, Moses described in paradise, and Solomon said it is a tree of life to those who embrace it. I believe that this river prefigured the Jordan, beyond which Moses gave the people instructions of salvation, and within which Jesus opened the promised land.

Commentary on Revelation

Bearing twelve kinds of fruits, yielding its fruit every month. In the twelve months, it insinuates all the time of life, namely, that where it is said: And your years will not fail (Ps. CI). And again: From month to month and from Sabbath to Sabbath (Isa. LXVI). Where the face of the Lord is present, eternal health, eternal food of life. It can also be simply understood that through the doctrine of the twelve apostles, the cross of Christ bears fruit.

Commentary on Revelation

And the leaves of the tree were for the healing of the nations. If the fruit is taken as the reward of blessed immortality, rightly the leaves are understood as the perpetual song, which falls for the healing of those already singing in happy lot. For there, the true healing of the nations, complete redemption, and eternal happiness.

Commentary on Revelation

And in there, in beyond Nature, we shall eat of the tree of life. At present, if we are reborn in Christ, the spirit in us lives directly on God; but the mind, and still more the body, receives life from Him at a thousand removes—through our ancestors, through our food, through the elements. The faint, far-off results of those energies which God's creative rapture implanted in matter when He made the worlds are what we now call physical pleasures; and even thus filtered, they are too much for our present management. What would it be to taste at the fountain-head that stream of which even these lower reaches prove so intoxicating? Yet that, I believe, is what lies before us. The whole man is to drink joy from the fountain of joy. As St. Augustine said, the rapture of the saved soul will "flow over" into the glorified body.

The Weight of Glory

And he says there will be no more curse. For although the anathemas now may flee vehemently, nevertheless we are comforted in them, with myriad excuses sprouting up in us in knowledge and indeed in ignorance; but then the saints will be free from every stain of the soul, just as they are from physical stain.

And he says that in the city will be the kingdom of God. For this is the throne. And he says the saints will serve him with worship not burdensome, but with spiritual pleasure and joy.

Commentary on Revelation

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

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

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

And this will come from seeing his face; for he says they shall see his face; and they will see, insofar as is attainable by human nature, even his name upon their foreheads. The present passage plainly signifies the unceasing remembrance and communion of God. For as God is ever present and inscribed upon them, so he will always be with the saints. And it is clear, and from what Paul said: "and we shall always be with the Lord." (1 Thess. 4:17)

Commentary on Revelation

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

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

And they will see his face. The vision of God is kept as the reward of faith for us, which Philip, understanding to be the highest good, said: Lord, show us the Father, and it is enough for us (John XIV). For it was carefully to be commended that the saints will see and possess in appearance what they believe living by faith.

Commentary on Revelation

And his name will be on their foreheads. The confession of the holy name, now preserved among enemies, will then glorify the victors in their homeland.

Commentary on Revelation

But he says there is no night, in order that the saints may not need the sun or lamp-light for illumination, the divine light making their illumination uninterrupted. And the saints will reign, evidently for ever and ever. And these things indeed the most wise Daniel testifies, saying also: "The saints of the Most High will receive and possess the kingdom, and they will rule in it forever and ever." (Dan. 7:18)

Commentary on Revelation

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

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

And there will be no night anymore, etc. There, the frailty of bodies will not require the light of either night or fire for rest, when God will be all in all (I Cor. XV), who is the true light (John I) and the eternal rest of the saints. If you refer these words to allegory, neither the exhortation of prophets nor the preaching of the law, which is now called a lamp in a dark place, will be necessary, since in the contemplation of God, with matters fulfilled, the perfect promise will be held.

Commentary on Revelation

These words, he says, are faithful, that is, true. And the Lord is the spirit of the prophets. He says "spirits of prophets" to mean the prophetic gifts, according to what was said to the most wise Paul. And "the spirits of prophets are subject to prophets," (1 Cor. 14:32) and to the divine prophet Isaiah: "Because of your fear, O Lord, we conceived in the womb and we travailed; and we bore the spirit of your salvation, which you made upon the earth." (Isa. 26:18)

He says to show his servants the things which must shortly take place. For through John and his writings all things that were shown to him have been learned. And he rightly said "shortly," for every time is short, as was said before, even if some appear to be especially great, when compared with the coming unending ages.

Commentary on Revelation

He is not expressing any doubts about the trustworthiness of John. Rather, he is commending this vision to the whole church as true, for he knew that in the future there would also be those who are to learn from it. [By speaking of his angel], he teaches that he has always looked after the welfare of all. He is the Spirit of the prophets who is also the Holy Spirit and indeed is the Lord. For this reason the prophet said, “I will hear what the Lord God speaks to me,” and “The beginning of the speaking of God to Hosea.” Because of the essence of the one, divine Trinity, he also fittingly mentions here the Holy Spirit, since above he had mentioned the Father and the Son. For when we read that “God is spirit,” it refers to the entire Trinity.

Commentary on the Apocalypse 22:6

What is so faithful and true as the promise of Christ and the future hope of the saints? He who spoke through his servants, the prophets, did so that he might be recognized as the Lord of the living and be called “the Spirit of the Lord.” For the Spirit is life, and all flesh is made alive by the Spirit.

Tractate on the Apocalypse 22:6-7

These words are “trustworthy and true” because they come from the Truth.… Since Christ is “the God of the prophets, who sent his angel” by means of the blessed John who saw this vision, “to show his servants what is to take place,” it is clear that he gave the Revelation for the sake of the flesh according to the condescension of the economy of the Son, as it said at the beginning. For he who is the God of the prophets and who sent his angels as ministering spirits for the revelation of coming things would not be ignorant of the hour or the day of the consummation, so that he who has all “the hidden treasures of wisdom and knowledge” would learn [these things] only now from the Father.

Commentary on the Apocalypse 22:6

And he said to me: These words are faithful and true. He did not doubt the faith of John, but commended the true vision to the whole Church, in which he knew there would be even the little ones.

Commentary on Revelation

And the Lord God of the spirits of the prophets sent his angel. Do not doubt, he says, about the person giving the warning. For God himself, who usually imbues the spirits of the prophets with a heavenly vision, has sent me to show you these future things.

Commentary on Revelation

To show his servants what must soon take place. As I said, he showed that he foresaw things generally useful for everyone.

Commentary on Revelation

7–8

When the prophet now has completed, so to speak, the whole prophecy, he pronounces those blessed who should observe it, and names himself, too, in the number of the same: "For blessed," says he, "is he that keepeth the words of the prophecy of this book; and I John who saw and heard these things." That this person was called John, therefore, and that this was the writing of a John, I do not deny. And I admit further, that it was also the work of some holy and inspired man. But I could not so easily admit that this was the apostle, the son of Zebedee, the brother of James, and the same person with him who wrote the Gospel which bears the title according to John, and the catholic epistle. But from the character of both, and the forms of expression, and the whole disposition and execution of the book, I draw the conclusion that the authorship is not his. For the evangelist nowhere else subjoins his name, and he never proclaims himself either in the Gospel or in the epistle.

From the Two Books on the Promises

For this reason he also brought it on: "Behold, I come quickly." Blessed are those who keep these things of this prophecy. For those who keep them take pains not to fall under the punishments foretold in it through a God-beloved life.

Commentary on Revelation

“To keep” means to believe in a reverent manner and to maintain one’s resolve and intention to live a more pure life.

Commentary on the Apocalypse 22:7

By the messenger of truth the Lord himself reveals directly “to his servants what must soon take place.” And unless anyone be in doubt about the expectation of the end, he indicates that what is to happen will happen quickly and that he is blessed who keeps the words of the prophets.

Tractate on the Apocalypse 22:6-7

It is often customary for the prophets to speak divine words as though it were from their own person. The words “I am coming soon” indicate either the shortness of the present time in comparison with the future age or the sudden swiftness of the death of each person. For the departure from here is the end of every person. Therefore, since “we do not know at what hour the thief will come,” we are commanded “to watch and to gird ourselves and to keep our lamps burning,” letting our godly behavior shine even for our neighbor. Therefore, let us not cease to beseech God with a contrite heart to “save us from all our pursuers,” lest our souls, having been defeated by them, be snatched away unprepared “with no one to rescue or to save.” [Let us also pray God] lest any soul, bound by the chains of earthly affairs and not able to free itself from them, should vainly turn again to them and then, when constrained to leave them by the authority of the angels and the command of God, will lament in vain for the lost opportunities of a life now passed. Rather, singing without ceasing the song of David, “I prepared myself and was not fearful to keep your commandments,” let us receive as a reward for keeping [his commandments] the praise of God, who will say, “Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.” Together with him glory, honor and power are fittingly given to the Father and also to the Holy Spirit now and always and forever and ever. Amen.

Commentary on the Apocalypse 22:7

Blessed is he who keeps the words of the prophecy of this book, etc. It is understood, blessed am I. Thus, the blessed Dionysius, bishop of Alexandria, connects these verses, while refuting some heresies that arose on the occasion of this little book and refuting their error, and transferring the meaning of the same prophecy, purified from all clouds of carnal understanding, to the eternal and heavenly promises.

Commentary on Revelation

8–9

And when he says I heard and saw, I fell down to worship before the feet of the angel. These things are interpreted in those that have arrived, when we also have demonstrated that the doctrines of the atheistic Greeks about their national leaders have nothing in common with the purest doctrines of the church.

Commentary on Revelation

John, the most blessed of the apostles, says that when he heard [these words] he was overcome with fright by the power of the words and the magnitude of the vision and fell to the ground because of this. And he says that he was prostrate that he might adore the angel of truth “who showed these things to me.”

Tractate on the Apocalypse 22:8

[To witness by eye and ear] is characteristic of one who is an apostle. Just as he said in the Gospel, “He who has seen bears witness, and his testimony is true,” so also in this passage [John] confesses that he is an eyewitness and earwitness of what has been foretold and so makes himself to be a guarantee of what has been seen.

Commentary on the Apocalypse 22:8-9

I fell down to worship at the feet of the angel, etc. Either he repeated what he had once done, not daring to attempt it again after being restrained, or, struck by the great amazement of the visions, he confesses he wanted to worship again.

Commentary on Revelation

This is the Judge and the Avenger, beloved brothers, that we are to await who, when he revenges himself, is destined to revenge us, the people of his church, and the number of all the just from the beginning of the world. Let him who hastens and hurries too much to his own revenge consider that he alone who avenges has not yet avenged himself.… In the Apocalypse, when John wishes to adore him, the angel resists him and says, “You must not do this because I am a fellow servant of you and of your brothers. Adore Jesus the Lord.” How wonderful then is Jesus our Lord, and what great patience this is that he who is adored in heaven is not yet avenged on earth! Let us think of his patience, beloved brothers, in our persecutions and sufferings. Let us show the full obedience that is inspired by our expectation of his coming, and let us not hasten with the impious and shameless haste of a servant to defend ourselves before the Lord. Let us rather persevere and let us labor, and [let us] be watchful with all our heart and steadfast even to total resignation; let us guard the precepts of the Lord, so that when the day of wrath and vengeance comes, we may not be punished with the impious and sinners but may be honored with the just and those who fear God.

Treatise IX. On the Advantage of Patience 24

The Father shows [the Son] to be his own proper and only Son, saying, “You are my Son,” and “This is my beloved Son, in whom I am well pleased.” Accordingly the angels ministered to him, as being one beyond themselves; and they worship him, not as being greater in glory but as being some one beyond all the creatures, and beyond themselves, and alone the Father’s proper Son according to essence. For if he was worshiped as excelling them in glory, each of the things subservient ought to worship what excels itself. But this is not the case; for creature does not worship creature, but servant [worships the] Lord, and creature God. Thus Peter the apostle hinders Cornelius, who would worship him, saying, “I myself also am a man.” And an angel, when John would worship him in the Apocalypse, hinders him, saying, “See that you do not do it; … worship God.” Therefore, to God alone appertains worship, and this the very angels know, that though they excel other beings in glory, yet they are all creatures and not to be worshiped but worship the Lord.

Discourses Against the Arians 2.23

Since there is no pride in the servant nor any vanity in the saints, [the angel] immediately exhorts him [not to worship him].… The angel proclaims that nothing is equal to the Creator, and he declares that nothing can be offered to another that is owed to the Lord God only.

Tractate on the Apocalypse 22:9

This is why Lot and Joshua worshipped angels and were not forbidden to worship; but John in his Apocalypse wished to worship an angel, yet that same angel restrained him from worshipping him, saying: See that you do not do this, for I am your fellow servant and of your brethren. Why is it that before the Redeemer's coming angels are worshipped by men and remain silent, but afterward they refuse to be worshipped, unless it is that our nature, which they had previously despised, they now fear to see prostrate before them after they behold it assumed above themselves? Nor do they now dare to scorn as weak what is beneath them, since they venerate it above themselves in the King of heaven. Nor do they disdain to have man as a companion, since they adore man as God above themselves.

Forty Gospel Homilies, Homily 8

He shows the piety of the angel who has described and interpreted the vision, indicating that [the angel] would not allow himself to be worshiped by a fellow servant. Rather, with a good conscience we are to give homage to [our] common Lord.

Commentary on the Apocalypse 22:8-9

I am a fellow servant, etc. Note how often he names both John the prophet and this book as prophecy; for there is much agreement with the prophets, not only in the senses but also in the words. For how many verses from Isaiah, how many from Zechariah, and other prophets do you find here!

Commentary on Revelation

But since I know, beloved brethren, that very many are eager, either on account of the burden or the pain of smarting wrongs, to be quickly avenged of those who act harshly and rage against them, we must not withhold the fact in the furthest particular, that placed as we are in the midst of these storms of a jarring world, and, moreover, the persecutions both of Jews or Gentiles, and heretics, we may patiently wait for the day of (God's) vengeance, and not hurry to revenge our suffering with a querulous haste, since it is written, "Wait ye upon me, saith the Lord, in the day of my rising up for a testimony; for my judgment is to the congregations of the nations, that I may take hold on the kings, and pour out upon them my fury." The Lord commands us to wait, and to bear with brave patience the day of future vengeance; and He also speaks in the Apocalypse, saying, "Seal not the sayings of the prophecy of this book: for now the time is at hand for them that persevere in injuring to injure, and for him that is filthy to be filthy still; but for him that is righteous to do things still more righteous, and likewise for him that is holy to do things still more holy. Behold, I come quickly; and my reward is with me, to render to every man according to his deeds." Whence also the martyrs, crying out and hastening with grief breaking forth to their revenge, are bidden still to wait, and to give patience for the times to be fulfilled and the martyrs to be completed. "And when He had opened," says he, "the fifth seal, I saw under the altar of God the souls of them that were slain for the word of God, and for their testimony; and they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And there were given to them each white robes; and it was said unto them that they should rest yet for a little season, until the number of their fellow-servants and brethren is fulfilled, who afterwards shall be slain after their example."

Treatise IX. On the Advantage of Patience

That evil is not to be returned for evil. In the Epistle of Paul to the Romans: "Rendering to no man evil for evil." Also in the same place: "Not to be overcome of evil, but overcome evil with good." Of this same thing in the Apocalypse: "And He said unto me, Seal not the words of the prophecy of this book; because now the time is at hand. And let those who persist in hurting, hurt: and let him who is filthy, be filthy still: but let the righteous do still more righteousness: and in like manner, let him that is holy do still more holiness. Behold, I come quickly; and my reward is with me, to render to every man according to his deeds."

Treatise XII Three Books of Testimonies Against the Jews

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

Do not seal, he says, these words, that is, do not keep them to yourself, nor lock them away and guard them in the treasury of your mind, but reveal them to all.

For he says the time is near. He speaks something like this: the time until their fulfillment is not very long, as before. But do not think it necessary that they be heard now; for it is not personal, as if their omission were unnecessary. For what need is there of exhortation to those who are from now tried by evils or by goods? For it is by deeds, not by untimely words, that those learning by action are instructed. But what does he mean by saying the time is near, neither long to come nor already present?

Commentary on Revelation

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

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

Do not seal up the words of the prophecy of this book, etc. As the future judgment approaches, it was necessary for the divine precepts, judgments, and promises to be revealed, by the observance of which the meek may acquire reward, and the disobedient, having neglected them, may incur punishment.

Commentary on Revelation

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

“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

He says, let the unjust continue to do injustice still, and the filthy be filthy still. He does not command or order that they be unjust or be filthy, but says this: a little more time is still allowed to men; therefore let each one act as he pleases, and use his own free will as he wishes, whether for evil or for good. Therefore he further enjoins the righteous to continue to do righteousness, and the holy be holy still.

Commentary on Revelation

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

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

[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

He who is unjust, let him be unjust still; and he who is filthy, let him be filthy still. Here he shows the hidden, yet just, judgments of God, by which wicked men are allowed to progress to worse, that is, to reach the height of iniquity, so that a just judgment may be found. This is similar to: Either make the tree good and its fruit good, or else make the tree bad and its fruit bad (Matt. XII).

Commentary on Revelation

Inserting thus the particle of present time, "And now," He shows that He had made for a time, and at present, a prolongation of man's life. Therefore He did not actually curse Adam and Eve, for they were candidates for restoration, and they had been relieved by confession.

Against Marcion Book 2

Thus, too, again "Blessed they who act according to the precepts, that they may have power over the tree of life and over the gates, for entering into the holy city. Dogs, sorcerers, fornicators, murderers, out!" -of course, such as do not act according to the precepts; for to be sent out is the portion of those who have been within.

On Modesty

Blessed, he says, are they that wash their robes, that they may have right to the tree of life. By robes he means the bodies. Blessed therefore are those who live well and cleanse themselves from every filth of sin; for those who so live will have authority to recline upon the tree of life and to rest upon it, the Lord is the tree of life, as was said before.

And they may enter the city through the gates. And through the gates, that is, through the apostolic dogmas and teachings, they become partakers of the conduct and blessedness of the saints.

Commentary on Revelation

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 W, 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

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

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

That they may have the right to the tree of life. He promises a worthy reward to those clothed in white robes, that is, to those of an immaculate life, namely that they may enjoy the vision of the Lord, which is eternal life. Blessed are the pure in heart, for they shall see God (Matt. V).

Commentary on Revelation

And may enter through the gates into the city. Those who keep the Lord's commandments, saying: I am the door; if anyone enters by me, he will be saved, and will go in and out and find pasture (John X); undoubtedly enter through the gates into the Church. The gates of righteousness, which the Psalmist asks to be opened to him (Ps. CXVII). But whoever tries to climb up another way, that person is a thief and a robber (John X); concerning whom it is also said here:

Commentary on Revelation

Now then, ye dogs, whom the apostle puts outside, and who yelp at the God of truth, let us come to your various questions.

Against Marcion Book 2

Outside are the dogs, he says. It is customary in the divine writing to call dogs those who associate with others because of their shamelessness and uncleanness. For Moses also says in Deuteronomy, the law of the advocator: "You shall not bring the hire of a prostitute or the wages of a dog into the house of the Lord your God for any vow of yours." (Deut. 23:18) And since such persons are like dogs in their shamelessness, one of the philosophers outside also testifies, saying likewise: "Flee from every murder and the beds of a woman's adultery;" and oaths of the blessed and shameless couches of youths. Therefore the dogs are outside the holy city and the conduct with the righteous, these and those. For what fellowship have they with the righteous of God?

And everyone who loves and practices falsehood, he says will be outside. Falsehood is everything contrary to nature; for since virtue is according to nature, because the Maker originally implanted in our nature the seed of virtue, wickedness is contrary to nature. Just as in bodies health is according to nature and disease contrary to nature, and sight and hearing are according to nature while blindness and deafness are contrary to nature, so in souls virtue is according to nature and wickedness contrary to nature; for health is parallel to virtue, and disease to wickedness. And in this respect wickedness is falsehood, because it often pretends to be virtue; for boldness is fashioned to appear as courage, wickedness as prudence, sloth as temperance, and baseness as justice. For all these are vices assuming the guise of virtue, and so he casts out of the divine precincts those who practice the falsehood of wickedness.

Commentary on Revelation

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

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

But outside are dogs, and sorcerers, and sexually immoral, etc. For all the rage of the wicked now also attempts to intrude upon the Church, but when the master of the house has entered, and, with the saints entering with him into the wedding, has shut the door, then they will begin to stand outside and knock at the door (Luke XIII).

Commentary on Revelation

Since therefore we have such proofs, it is not necessary to seek the truth among others which it is easy to obtain from the Church; since the apostles, like a rich man [depositing his money] in a bank, lodged in her hands most copiously all things pertaining to the truth: so that every man, whosoever will, can draw from her the water of life. For she is the entrance to life; all others are thieves and robbers.

Against Heresies Book 3

And he says the Spirit, that is, the prophetic spirit, and the bride, the universal and the church everywhere, say Come. For we have been commanded to seek the second coming of the Lord, but also to place it in prayer; for he who says, "Your kingdom come," (Matt. 6:10) asks of God the kingdom of Christ, which is the kingdom of the Father and of the Spirit.

And let the one who hears say, Come. And everyone, he says, hearing the words present, and you, John, make prayer for the coming of the kingdom of Christ. He says this, urging all to works and practices of righteousness; for no one, not having righteousness firmly established in himself, would make prayer for the coming of Christ, in which he will be demanded an account of the words in which he lived.

And he who thirsts, he says, let him come; let him who wills take the free gift of the water of life; and in how long the time will come of my presence, says the Lord, to the fountain of life, to the practice of virtue affix your mouth. "And all of you who have no money, come, buy, and drink without money and without price." (Isa. 55:1) Isaiah admonishes us, prophesying the same things beforehand to the Lord.

And it has also been said in the passages that one receives the gift of virtue's reward after enduring sweats and toils, since "the sufferings of the present time are not worthy to be compared with the glory to be revealed to us, (Rom. 8:18) according to the words of Paul the most wise.

Commentary on Revelation

How is it that he who wishes may take [of the tree of life] when he had said, “No one can come to me unless the Father who sent me draws him,” unless because we know that one who was previously unwilling becomes willing through divine inspiration? So also here free will is fittingly included when he says, “Let him who desires take,” since immediately grace is proclaimed when he says, “the water of life without price.” To be sure, [this means] let him take the water of life without price, even though no good [works] have gone before. As the apostle says, “What have you that you did not receive?” Therefore, we receive by grace from God even the will to come, and to this we have brought nothing beforehand so that we might be [willing]. How much more, therefore, [do we bring nothing] so that from being sinners we might be made righteous.

Commentary on the Apocalypse 22:17

The Holy Spirit and the church call all to come to salvation.… And whoever keeps the words of this prophecy and hears him whom the Lord himself has commanded [to speak], he is worthy to be taught.

Tractate on the Apocalypse 22:17

Salvation is given without any price and without any barter. Rather, he who desires to be saved, he will enter and will either receive free of charge the regeneration of baptism, or he will receive the remedy of repentance without cost or charge. The prophet spoke in a similar manner: “All who thirst, come to the waters; and you who have no money, hasten, come, buy and eat.”

Tractate on the Apocalypse 22:17

The church and the Spirit in her crying out in our hearts “Abba, Father” call for the coming of the only begotten Son of God. Indeed, every faithful person who hears prays to God the Father as he has been taught, “Your kingdom come!”

Commentary on the Apocalypse 22:17

And the Spirit and the bride say, "Come." The head and the body of the Church, each individual member, exhort to faith.

Commentary on Revelation

And let him who hears say, "Come." Whoever has received the inner light of faith or charity in his mind, let him call others to the same.

Commentary on Revelation

Let him who thirsts come. Whoever desires, let him take the water of life freely. Thus free will is addressed by saying, "Whoever desires, let him take," so that grace is immediately proclaimed in what follows: "the water of life freely." Certainly without any preceding merits. For even the desire itself is a gift of God.

Commentary on Revelation

In the gospel, moreover, I discover a Minister and Witness of the Creator, even His Word. But whether all things were made out of any underlying Matter, I have as yet failed anywhere to find. Where such a statement is written, Hermogenes' shop must tell us. If it is nowhere written, then let it fear the woe which impends on all who add to or take away from the written word.

Against Hermogenes

18–19

I testify, he says, to everyone who hears these present words; that is, I bear witness not to add anything, lest he bring upon himself the blows spoken here, nor to take away, so that the portion of the tree of life and of the inscribed holy city be not removed; both of which are contained in this little book. Then the evangelist makes his own account credible and reverent; see what he has added:

Commentary on Revelation

18–19

Solomon said, “Do not add to his words, lest you be rebuked and be found a liar.” In this passage he also adds the terror of the plagues so that he might urge and warn not only by the weight of his authority but also that he might either move the idle with threats or restrain the reckless.

Commentary on the Apocalypse 22:19

18–19

It is not that he denies that the words that he had spoken were not to be explained. Rather, around that very time in which the saint had his vision, the error of various teachers and heretics began to emerge and to take their rise. Therefore, in order that no one promoting error might through the usual deceit of their error intend either to add or to subtract from his words and in that way seek to confirm their views by the witness of this most holy man, he determined to conclude his book with this warning. And that no one might think that what he said was merely a human opinion, he now mentions [the Lord Jesus Christ] who is the author of these things.

Tractate on the Apocalypse 22:18-19

18–19

The curse against those who falsify the divine Scriptures is terrible, since the daring insolence of such self-willed persons can deprive them of the blessings of the coming age. In order that we might not suffer that lot, he testifies to us who listen neither to add nor to subtract anything. Rather, we should regard the characteristics of the Scriptures as more trustworthy and venerable than Attic compositions and dialectical arguments. For even among those should anyone find anything that is contrary to the rules, he is referred to the trustworthiness of their poets and authors. How great the difference is between those who have a great reputation among them and those who are of repute among us is impossible to conceive. I would judge that it is greater than the difference between light and darkness.

Commentary on the Apocalypse 22:18-19

If anyone adds to these things, God will add to him the plagues that are written in this book. He said this concerning falsifiers, not concerning those who simply say what they feel, without mutilating the prophecy in any way.

Commentary on Revelation

For the profane have already been shut out from the conduct of the holy and from entrance into the spiritual Jerusalem. But how could the grace of Christ our God come upon those who have been proclaimed? Make us partakers of it, Christ, through your goodness alone; for it befits you to be glorified now and ever and unto the ages. Amen.

Commentary on Revelation

Amen. Even so, come, Lord Jesus. She who daily cries out in prayer: "Your kingdom come" (Matt. VI). And in the psalm: "I will sing and give praise in the way of integrity. When will you come to me?" (Ps. CI).

Commentary on Revelation

The grace of our Lord Jesus Christ be with you all. Amen. Let the Pelagians go and, trusting in their own strength, deprive themselves of the grace of the Lord. But to the Apostle Paul, seeking help and saying: "Who will deliver me from this body of death?" (Rom. VII), let John, mindful of his own name, respond and say: "The grace of God through Jesus Christ our Lord" (Rom. VII). And lest the Donatists boast of the singular gift of God, let them hear that when he commended the grace of God, as if saying a final farewell, he added, "with you all." Amen.

Commentary on Revelation