Commentary on Revelation (chapters 17–22)
Commentary on Revelation
continued
Chapter 17
Revelation 17:1
Come, I will show you the condemnation of the great harlot, etc. The multitude of the lost, who, forsaking the Creator, surrendered themselves to demons to be defiled, is remembered as sitting on the waters, that is, in the discord of the peoples. Conversely, the multitude of believers was of one heart and one soul. Whom the Apostle betrothed to one man to present a chaste virgin to Christ. [Revelation 17:2] -- With whom the kings of the earth committed fornication, etc. The universality prevails over the parts. For the kings and inhabitants of the earth are each individually those arrogantly seeking earthly things, whom the allurements of the world, with the lust of vices, defile and intoxicate with the madness of mind. [Revelation 17:3] -- And he carried me away in the spirit into the wilderness. The wilderness represents the absence of divinity, whose presence is paradise.
Revelation 17:3
And I saw a woman sitting on a scarlet beast, etc. The devil, bloody with impiety, blasphemous, inflated, exalts the corruption of the wicked with the pride of presumption. [Revelation 17:3] -- Having seven heads and ten horns. That is, having the kings of the world and kingdoms, whose glory he also showed to the Lord on the mountain. And as we have said above, the number seven and ten often indicate universality. [Revelation 17:4] -- And the woman was arrayed in purple and scarlet. In purple is shown the pretense of feigned rule, in scarlet the bloody habit of impiety is demonstrated. [Revelation 17:4] -- And adorned with gold and precious stones and pearls. That is, with all the allurements of simulated truth. What is, in fact, within this beauty, he explains, saying: [Revelation 17:4] -- Having a golden cup, etc. A golden cup full of impurities is hypocrisy, because hypocrites outwardly appear to people as just, but inside they are full of all filth. For what poison is in gold, this is the beast hidden under the guise of the harlot.
Revelation 17:5
And on her forehead was a name written, Mystery, etc. This corruption is immediately shown on the very face to be the nurse of vices, but because it is discerned only by prudent reasoning, being most ornately adorned, it is indicated to be a mystical name. [Revelation 17:6] -- And I saw the woman drunk with the blood of the saints, etc. It is one body, opposing within and without: although it seems separated by place, it nevertheless operates in common by the unity of the spirit. Thus, the descendants of the wicked are accused of stoning Zechariah by the same spirit, although they themselves did not do it. [Revelation 17:6-7] -- And I wondered when I saw her, with great admiration. And the angel said to me: Why do you marvel? etc. That is, the devil once ruled in the world, who, after the Lord was crucified, was cast out; but at the end of the world, he is released from the prison of his confinement and will perish forever by the spirit of the Lord's mouth (2 Thess. 2). Tyconius refers the beast to the entire body of the devil, which is replenished by the succession of departing and following generations. Especially, because he promised to show the woman sitting upon many waters, that is, peoples, he shows her sitting upon the beast.
Revelation 17:9
The seven heads are seven mountains, etc. The heads of the beast, he says, are the kings of the world, equated to lofty mountains because of their pride. In these impiety wantonly rests, to oppress with force and to deceive with fraud. [Revelation 17:10] -- Five have fallen, one is, and the other has not yet come. When he described the fullness of worldly power in the number seven, whose final part, that is, the kingdom of the Antichrist, had not yet come, he consequently testifies that five kings have passed, the sixth is present, and the seventh is to come. [Revelation 17:10] -- And when he comes, he must remain for a short time. Because the Lord looks upon both the proud and the weak, he mercifully says that the days which are particularly evil are shortened. Surely to both terrify the proud with the adversity of time, and to comfort the weak with its brevity.
Revelation 17:11
And the beast that was, and is not, even he is the eighth, etc. The Antichrist, who is to rule at the end of the world, because of the unity of the same body of the wicked, of which he is the head, belongs to the number of the kingdoms of the world; but because of the singular power of his wickedness, he is also contained in the order of his own proper place. [Revelation 17:12] -- And the ten horns which you saw are ten kings, etc. The kingdoms of the world have not yet fully demonstrated their power in persecuting the Church; although they now dominate many, the power of insane glory was fiercer when they deceived many with signs. Some interpret that, with the final persecution approaching, there will be ten kings who will divide the world among themselves, according to the prophecy of Daniel, who said of the fourth beast: And it had ten horns; and behold, another little horn came up among them; and three of the first horns were plucked up by the roots before it (Dan. 7); and that the Antichrist, born from Babylon, will overcome the king of Egypt and of Africa and Ethiopia, and after killing them, the other seven kings will also submit to the victor. Others, however, say that the Antichrist is placed in the number eleven to signify transgression. For eleven denotes the transgression of the denary perfection.
Revelation 17:12
But they will receive power as kings for one hour with the beast. He said, as kings, because they reign as in dreams, who oppose the kingdom of Christ. [Revelation 17:13] -- These have one mind, etc. That is, with equal consent, they fully intend to fight for the devil, which is what it means to receive the kingdom after the beast, by imitating the devil and opposing Christ. [Revelation 17:14] -- These will make war with the Lamb, etc. So that human weakness would not fear the cruelty of the ancient enemy, he describes the beast with seven heads armed with the horns of secular power, defeated by Christ's triumph, and added, indicating that he triumphs in his own: [Revelation 17:14] -- And those who are with him are called, chosen, and faithful. He rightly prefixed chosen, for many are called, but few are chosen. [Revelation 17:16] -- And the ten horns which you saw, etc. The glory of the world, which they now embrace with wanton love, they will begin to detest with great hatred when they see themselves condemned at the end by the Lamb's victory. It can also be understood in another way, whether it is that there are always quarrels among the proud, or that everyone who loves iniquity hates his own soul (Psalm 10).
Revelation 17:16
And they will make her desolate and naked. For they themselves make the world desolate through the wrath of God, while they are devoted to it and use it unjustly. [Revelation 17:16] -- And they will eat her flesh, etc. They will burn her, deprived of her usual luxuries, with the fires of hell. [Revelation 17:17] -- For God has put it into their hearts, etc. God, he says, the just and mighty judge, who is always pleased with righteousness, has permitted the impious to act in such a manner as a punishment for their previous sins, for which he deservedly imposes the end of the entire world, as the Gospels testify happened with Sodom and the flood. [Revelation 17:17] -- That they may give their kingdom to the beast, etc. That is, they obey the devil until the Scriptures are fulfilled, in which God said that the fourth kingdom would consume the earth, as we read in Daniel: The fourth kingdom shall be on the earth, which shall surpass all these kingdoms. And it shall devour the whole earth, and shall trample it down, and break it to pieces (Dan. 7).
Revelation 17:18
And the woman whom you saw is the great city, etc. Likewise, later he is commanded to behold the bride of the Lamb, and he saw the holy city descending from heaven. As he describes it: And the kings of the earth will bring their glory into it (Rev. 21). For there are two cities in the world: one arising from the abyss, the other from the heavens. Hence, the same impiety, which he had described under the guise of the harlot, now compared to the ruins of a deserted city.
Chapter 18
Revelation 18:1
After these things, I saw another angel coming down from heaven, having great authority, etc. This strong angel illuminating the earth can also be understood as the Lord incarnate and the doctors of the Church; who, endowed with heavenly light, proclaim the fall of the world, saying: The kingdom of heaven is at hand (Matt. 3, 4). [Revelation 18:2] -- Fallen, fallen is Babylon the great, etc. Fear not, O Jerusalem, the power of the earthly city, which falls spiritually as it prevails over you with the infestation of wicked citizens. Isaiah also describes Babylon as inhabited by unclean monsters. For there is no city except that of the devil, which captures every unclean soul, in which all uncleanness resides throughout the world. [Revelation 18:3] -- And the merchants of the earth have become rich through the power of her luxury. Those who are called rich in sins exchange their souls in an unhappy trade for temporal abundance. For the excess of luxury makes them poor rather than rich.
Revelation 18:4
Come out of her, my people, etc. Likewise Isaiah: Depart from the midst of them, and touch no unclean thing. Be clean, you who bear the vessels of the Lord (Isa. 52). After predicting the fall of Babylon, he introduces the departure, which is the ruin of Babylon. For when Lot departed from Sodom, it was utterly destroyed. [Revelation 18:6] -- Repay her as she has repaid you. For visible and invisible plagues come forth from the Church into the world. [Revelation 18:6] -- And repay her double according to her works. So that she who enjoyed temporal pleasures may be tormented with eternal pains. [Revelation 18:7] -- Because she says in her heart: I sit as queen, and I am no widow, etc. Because, delighted with present luxuries, she did not wish to avoid future retribution, she will be punished in a short time with both spiritual and bodily ruin. Conversely, the citizens of the heavenly homeland, who set Jerusalem at the height of their joy, do not wish to sing the Lord’s song in a foreign land (Psalm 137), that is, to receive in the present the joy owed to the future age.
Revelation 18:9
And the kings of the earth will weep and lament for her, etc. The weeping of the kings, merchants, and sailors of Babylon can be understood in two ways: either in the day of judgment, when all the glory of the world perishes, and the wicked are left only with the memories of their past life, saying: What has our pride profited us? Or what advantage has the boast of riches brought us? All those things have passed away like a shadow (Wis. 5). Or in the present, when the abundance of things ceases, and the destruction of various nations ensues, the opportunity for the wicked to indulge in carnal delights is taken away. [Revelation 18:9] -- When they see the smoke of her burning. That is, the sign of destruction, because smoke precedes fire. For what is this rampage and destruction of the world other than the smoke of impending hell?
Revelation 18:10
Standing afar off for fear of her torment. Standing afar off not in body but in mind, while each one fears for himself what he sees another suffer through calumny and power. [Revelation 18:10] -- Saying: Woe, woe, that great city Babylon, etc. The spirit names the city, but they mourn the world, intercepted by punishment in a very short time, and all their efforts stained with ruin. [Revelation 18:11] -- And the merchants of the earth will weep and mourn over her, etc. They mourn the fall of all the world’s pomp, and those things which are either pleasant to the bodily senses or suitable for external uses. For precious metals pertain to sight, perfumes to smell, ointments to touch, wine, wheat, and oil to taste. Under the term of beasts and slaves, other human aids are also understood to perish. This is understood in two ways, as I said: either because these things fail with the dying world, or because the wretched survivors mourn the destruction of those who left the world’s joys through death as if they were mourning the ruins of their own city, and hence they are said to stand afar off, fearing similar punishment.
Revelation 18:15
Those who became rich by her will stand afar off. Wherever the Spirit speaks of those made rich by her, it signifies the riches of sins. For lower down, where it is the voice of the unjust saying: Woe, woe, that great city, in which all who had ships at sea were made rich, the riches of things are understood. For they believe they have been made rich by the cleverness of their faction. [Revelation 18:16] -- Which was clothed in fine linen and purple and scarlet. Is a city clothed in fine linen or purple, and not people? Thus, they mourn themselves, as they are stripped of the above-mentioned things. [Revelation 18:17] -- And every shipmaster, and all the sailors stood afar off, etc. Can all who sail the sea be present to see the burning of the city? But he means all the worshipers and workers of the world fear for themselves, seeing the ruin of their hope.
Revelation 18:18
Saying: Who is like this great city? That is, the world cannot be restored to its entirety. [Revelation 18:19] -- And they threw dust on their heads. That is, reproaching the face of their leaders; by whom they were seduced and perished; or accusing the madness of their heart, which is the principal part of a man, with late repentance. [Revelation 18:19] -- For in one hour she is made desolate. Note that each of the mourning persons not only bewails the loss of riches but also the sudden and unforeseen ruin of the deceitful world. [Revelation 18:20] -- Rejoice over her, O heaven, and you holy apostles and prophets. Thus also the Lord in the Gospel, predicting the ruin of the world, added: When you see these things happening, look up and lift up your heads (Luke 21), that is, cheer your hearts. [Revelation 18:20] -- For God has judged your judgment on her. This is what the souls of the saints were seeking with a great cry: How long, O Lord, holy and true, will you not judge and avenge our blood (Rev. 6)?
Revelation 18:21
And a mighty angel took up a stone like a great millstone and threw it into the sea, saying: With this violence shall Babylon be thrown down. Or (as another edition says): Thus with violence shall that great city Babylon be cast down. The city of the world, due to the weight of sins and error, is compared to an unstable millstone. For the wicked walk in a circle. It is rightly absorbed by the waves of vengeance because it oppressed the citizens of Jerusalem with the waves of infidelity, while they, sitting by the rivers of Babylon, wept for the absence of heavenly Zion. For the Lord said that the authors of scandal should be punished with such a penalty. And indeed the Church is compared to a stone, but stable and firm, which scorns the assaults of storms. The millstone can also be understood as the crushing of punishments. For blessed Ignatius is said to have said when about to suffer: "I am the grain of God, ground by the teeth of beasts, that I may become pure bread."
Revelation 18:22
The sound of harpists and musicians, etc. He had deferred the sound of those five senses, which he now says will be taken away from the world among other things. As if to say: What is beautiful to see, melodious to hear, smooth to touch, pleasant to smell, and delightful to taste will pass away from the world. [Revelation 18:22] -- And no craftsman of any craft shall be found in you any more, etc. He says, all things that pertain to the use or pleasure of human life are taken away from the wicked. And he added the reason, saying: [Revelation 18:23] -- For your merchants were the great men of the earth. That is, because in your life you received your good things (Luke 16). [Revelation 18:24] -- And in her was found the blood of prophets and saints, etc. Did the same city kill the apostles, which also killed the prophets, or all the saints? But this is the city that Cain founded with the blood of his brother, and he named it after his son Enoch, that is, all his posterity. For the seven generations of Cain are described. In the building of this city, all the righteous blood is poured out from the blood of righteous Abel to the blood of Zechariah (Matt. 23), that is, of the people and the priest.
Chapter 19
Revelation 19:1
After this, I heard what seemed to be the loud voice of a great multitude in heaven, saying: Alleluia, etc. Now the Church says this in part; but then it will be said perfectly when the separation has been made, and when it has been more openly avenged. [Revelation 19:2] -- Who corrupted the earth with her prostitution, etc. He recalls two acts of the harlot: that she corrupted herself with evil and persecuted the good, in which I think all the crimes of the wicked are comprehended. [Revelation 19:3] -- And again they said: Alleluia. The Church praises the Lord with an unceasing affection over His judgments. For Alleluia means Praise the Lord. Indeed, the psalms that begin with Praise the Lord start with Alleluia among the Hebrews. [Revelation 19:3] -- And her smoke rises forever and ever. He said ascends, not will ascend. Babylon always goes into perdition and is already burning in part, just as Jerusalem passes into paradise, with the Lord manifesting it in the poor man and the rich man.
Revelation 19:4
And the twenty-four elders and the four living creatures fell down and worshiped God. The Church venerates God not only with the office of the lips but with the utmost sweetness of devotion. [Revelation 19:4] -- Saying: Amen, Alleluia. Although these words can be interpreted (for they translate to faith or truth and the praise of the Lord, as I have said), out of reverence for the sanctity of the original language, the first authority of that tongue is preserved. For the Church continually sings Alleluia on the Lord's days and throughout the entire Easter season because of the hope of the resurrection, which is to be in the praise of the Lord. [Revelation 19:5] -- And a voice came from the throne, saying: Praise our God, etc. When He commands this to be done and recalls it being done, He indicates the approved praise of the servants of the elect. He says, small and great, because the smallness of the mind does not harm, whose heart and tongue are filled with the praise of the Lord.
Revelation 19:6
And I heard what seemed to be the voice of a great trumpet and the voice of many waters, etc. The great voice of the singers is the great devotion of the heart; which, with the repeated multitude of praises, celebrates both the ruin of the wicked and the eternal glory of the Lord and His own. [Revelation 19:7] -- And let us give Him glory, for the marriage of the Lamb has come. The marriage of the Lamb is when the Church will be united with the Lord in the bridal chamber of the heavenly kingdom. [Revelation 19:7] -- And his wife has made herself ready. By constantly engaging in works of righteousness, she has shown herself worthy of the spiritual feast and eternal kingdom. This can also be understood according to the parable of the Gospel, which narrates the virgins rising at the arrival of the bridegroom, adorning their lamps, that is, accounting for their works, for which they expect to receive eternal beatitude.
Revelation 19:8
And it was given to her to clothe herself in fine linen, bright and pure. It was given to her to be clothed with her own deeds. In contrast, the wicked, who, according to Isaiah, weave the spider's web, will not be covered by their works. For their works are useless works. [Revelation 19:9] -- And he said to me: Write: Blessed are those who are called to the marriage supper of the Lamb. He says they are called not to lunch, but to supper, because indeed the feast at the end of the day is supper. Therefore, those who, at the end of the present life, come to the refreshment of heavenly contemplation are surely called to the supper of the Lamb. [Revelation 19:9] -- These are the true words of God. That is, what I have foretold will truly happen. [Revelation 19:10] -- See that you do not do that. I am your fellow servant, and of your brethren. He had said earlier: I am the first and the last (Rev. 1). Therefore, he shows that the angel was sent in the figure of the Lord and the Church. For at the end, he also says: I, Jesus, have sent my angel to testify to you these things in the churches (Rev. 22).
Revelation 19:10
Who hold the testimony of Jesus. After the Lord Jesus elevated the assumed man above the heavens, the angel feared being worshipped by a man, evidently worshipping the man-God above himself, which we read was done by men before the Lord's Incarnation and was not forbidden by angels. [Revelation 19:10] -- The testimony of Jesus is the spirit of prophecy. For whatever the spirit of prophecy said is the testimony of Jesus, who has the testimony from the Law and the Prophets. Therefore, he says, do not worship me as God, since I have come to bear witness to His virtues. Thus far concerning the fall of Babylon, henceforth concerning the future glory of Jerusalem. [Revelation 19:11] -- And I saw heaven opened, and behold, a white horse, etc. The Lord, who is the way, the truth, and the life (John 14), and to whom it is said through the prophet: For you have done wonderful things, plans formed of old, faithful and sure (Isaiah 25), ascends a white horse, that is, the seat of an immaculate body, to defeat the aerial powers.
Revelation 19:11
And in righteousness he judges and makes war. He judges as the King of the ages. He makes war because he always fights, sharing the struggles of his members. [Revelation 19:12] -- His eyes are like a flame of fire. Sometimes the eyes of God are called his commandments, sometimes the spirit. Your word is a lamp to my feet, O Lord (Psalm 119). And of the Spirit: I came to cast fire on the earth (Luke 12). [Revelation 19:12] -- And on his head are many diadems. In him we find our strength; in him, the multitude of saints is said to be adorned with a crown. [Revelation 19:12] -- He has a name written that no one knows but himself. He says, no one knows but himself, because all the Church is in him. The perfect knowledge of the Word of God is revealed to those who have deserved to be the body and members of Christ. In the same way, the Lord says: No one has ascended into heaven except he who descended from heaven, the Son of Man (John 3).
Revelation 19:13
He is clothed in a robe dipped in blood. The robe of Christ should be understood according to the context. Here, it seems to indicate the very work of the passion, so that on the white horse signifies the incorruptible birth, and in the blood-stained robe, the innocent death. [Revelation 19:13] -- And his name is called the Word of God. Because he who appeared as a man to suffer for a time was in the beginning with God (John 1). He is called the Word because there is nothing visible or corporeal in the substance of his nature, or because the Father created all things through him. The complete knowledge of whose nature, as he said above, is known only to himself and the Father. For the peace of God surpasses all understanding (Phil. 4), that is, the peace by which God himself is at peace transcends all the understanding of creatures, whether human or even angelic. For his wisdom is without number. What is said: And no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him (Matt. 11), refers to the manner of the creature.
Revelation 19:14
And the armies of heaven, clothed in fine linen, white and clean, were following him on white horses. That is, the Church in pure bodies imitates him, which, because of the struggle of its contest, rightly receives the name of army. [Revelation 19:14] -- Clothed in fine linen, white and clean. Which he previously explained to be the righteous acts of the saints, as the Psalmist says: Let your priests be clothed with righteousness (Psalm 132). [Revelation 19:15] -- And from his mouth proceeds a sharp sword. Thus Isaiah says: And he made my mouth like a sharp sword (Isa. 49). And the Apostle: And the sword of the Spirit, which is the word of God (Eph. 6). [Revelation 19:15] -- And he treads the winepress of the fury of the wrath of God Almighty. He treads now also, until he treads it outside the city.
Revelation 19:16
And he has on his robe and on his thigh a name written: King of kings and Lord of lords. This is the name that none of the proud know. But it is inscribed on the Church not with ink, but with the Spirit of the living God, on the tablets of the heart (2 Cor. 3). For the thigh signifies the progeny of the seed. Hence, Abraham used his thigh as a third witness between himself and his servant to ensure his progeny would not intermix with foreigners. About this, the Apostle, like raising seed to a deceased brother, says: For in Christ Jesus, I have begotten you through the Gospel (1 Cor. 4). It can also be understood that the Church reigns in Christ through service, and dominates the rulers. The same name is written on the garment because the majesty and kingdom are revealed to us through the mystery of his birth and the work of his passion. He explains in the following what this garment and the king’s army signify, namely the labor of the last battle and the glory of the ensuing kingdom.
Revelation 19:17
And I saw an angel standing in the sun, etc. That is, the proclamation in the Church, which the more it is oppressed, the more it shines clearly and resounds more freely. [Revelation 19:17] -- Saying to all the birds, etc. He calls the saints birds, living in the life of heaven: Wherever the corpse is, there the eagles will gather (Matt. 24). Bringing them together into one body, he referred to them as an eagle flying in mid-heaven. [Revelation 19:17] -- Come, gather for the great supper of God, etc. Come, he says, those who hunger and thirst for righteousness (Matt. 5), to the feast of the coming kingdom, where, with the fury of the proud subdued, you may be satisfied with the light of divine justice. [Revelation 19:18] -- And the flesh of horses and those who sit on them. I think these are the riders he described as coming against the white horse of the Lord during the opening of the seals.
Revelation 19:19
And I saw the beast, and the kings of the earth ... to make war, etc. He explains how that supper of God is prepared, namely by the devil attacking the Church but being defeated. [Revelation 19:20] -- The two were thrown alive into the lake of fire burning with sulfur, etc. This seems to indicate that the devil and the Antichrist will be punished with a greater penalty than other humans or demons, as it is much more severe to be burned alive in sulfurous flames than to be quickly killed by the blow of a sword. Unless it signifies the divine retribution already being preempted against them. For he who does not believe is already judged (John 3). Whether you understand the Antichrist as the false prophet or heretics, no mortal sins more grievously than heretics, who, after knowing Christ, deny Him. [Revelation 19:21] -- And all the birds were filled with their flesh. If now the righteous will rejoice when they see the vengeance of the wicked, how much more will they then, when present with the judge himself, become one spirit with Him. However, the birds can also be understood as unclean spirits, who will be satiated with the destruction of their own. Tyconius explains this supper as follows: “At all times, the Church eats the flesh of its enemies, while it is being eaten by them; it will be satiated in the resurrection, being vindicated from their carnal work.”
Chapter 20
Revelation 20:1
And I saw an angel ... having the key to the abyss, etc. Recapitulating from the beginning, he more fully explains how he previously said: The beast that you saw was, and is not, and will ascend from the abyss and go into destruction (Rev. 17). Therefore, the Lord, endowed with paternal power, descended in the flesh to wage war against the prince of the world, and, having bound him, to snatch away his vessels. [Revelation 20:2] -- And he seized the dragon, that ancient serpent, etc. The devil is interpreted as flowing downward. In Greek, he is called the accuser. Satan means adversary or transgressor. He is called a dragon because of the malice of harming; a serpent because of the cunning of deceiving; the devil because of his fall from his status; and Satan because of his obstinacy in opposing the Lord. [Revelation 20:2] -- And he bound him for a thousand years. That is, restraining and curbing his power from seducing those who were to be freed. If he were allowed to exercise his full power with force or deceit, he would deceive many of the weak in such a long time. He said a thousand years, meaning a part, that is, the remainder of the thousand years of the sixth day in which the Lord was born and suffered.
Revelation 20:3
And he threw him into the abyss. Into the hearts of the persecuting people. Not because the devil was not there before, but because, excluded from the believers, he began to possess the wicked more abundantly, who are not only alienated from God but also more bitterly hate those who serve God. The Lord also visibly showed this when He expelled him from humans into pigs. [Revelation 20:3] -- And he shut him up and sealed it over him so that he might not deceive the nations any longer. He forbade and, as if with a royal seal, closed him off, so that he might not deceive the nations, but those destined for life, whom he previously seduced, might not be reconciled to God. [Revelation 20:3] -- After that, he must be released for a little while. Then he will be released, as Saint Augustine says, when there will also be a short time (for it is read that he will rage with all his might for three and a half years), and there will be those with whom he will wage war, who cannot be overcome by his great force and tricks. If he were never released, his malignant power would appear less, the faithful patience of the holy city would be less tested, and it would be less evident how God, the Almighty, has used his great evil so well.
Revelation 20:4
And I saw thrones, and they sat on them, etc. He indicates what will be done during these thousand years in which the devil is bound. The Church, which will sit in Christ on the twelve thrones to judge, already sits, judging, as it has merited to hear from its King: Whatever you bind on earth will be bound in heaven (Matt. 16). [Revelation 20:4] -- And the souls of those who had been beheaded for the testimony of Jesus, etc. It is understood what he will say later: They reigned with Christ for a thousand years. The Church, therefore, reigns with Christ among the living and the dead. For this reason, as the Apostle says, Christ died so that he might be Lord of both the living and the dead (Rom. 14). But he mentions only the souls of the martyrs because they particularly reign after death, having fought for the truth to the point of death. What follows:
Revelation 20:4
And those who did not worship the beast, etc. We must understand this as referring to both the living and the dead, who, whether still living in this mortal flesh or having passed away, reign with Christ already now in a way appropriate to this time, throughout this entire interval signified by the number of a thousand years. [Revelation 20:5] -- The rest of the dead did not come to life until the thousand years were ended. Whoever, during this whole time when the first resurrection, that is, of souls, is happening, has not heard the voice of the Son of God and has passed from death to life, will surely pass, in the second resurrection, which is of the flesh, into the second death, that is, eternal torments, with that very flesh. [Revelation 20:5] -- This is the first resurrection. Indeed, by which we rise again through baptism, as the Apostle says: If you have been raised with Christ, seek the things that are above (Col. 3). For just as the first death in this life is through sins, when the soul that sins shall die, so also the first resurrection in this life is through the forgiveness of sins.
Revelation 20:6
Blessed and holy is the one who preserves what he has been reborn into. [Revelation 20:6] -- But they shall be priests of God and of Christ. Another version reads, Priests of God and of Christ. However, this is not said only of bishops and priests, who are properly called priests in the Church, but just as we are all called Christians because of the mystical chrism, so we are all called priests because we are members of the one Priest. As the apostle Peter says: You are a chosen race, a royal priesthood, a holy nation (1 Pet. 2). [Revelation 20:6] -- And they shall reign with Christ for a thousand years. The Spirit reported, when he wrote these things, that the Church would reign for a thousand years, that is, until the end of the world, from which there could be doubt. For it is clear about the perpetual kingdom.
Revelation 20:7
And when the thousand years are completed, etc. He said completed as part of a whole, for he will be released such that three years and six months of the last struggle will remain. But besides this trope, it is rightly said that the time is finished. For such small remnants are not to be counted, since seven hundred and as many years as God wills are called an hour by the apostle. [Revelation 20:8] -- And he will go out and deceive the nations, etc. Then he will deceive them to gather them for this battle. For even before, in the ways he could, he was deceiving through many and various evils. For it is said that he will go out: he will burst forth from the hidden places of his hatred into open persecution. Furthermore, Gog and Magog either signify the whole from a part or, according to the interpretation of their names, which are said to mean roof and from the roof, indicate hidden and open enemies. And they are the roof, because the enemy is now enclosed and ruled in them: and they will be from the roof when they erupt into open hatred.
Revelation 20:9
And they ascended over the breadth of the earth, etc. It is not meant that they came or will come to one place, as if the beloved city, that is, the Church, would be confined to one place. Rather, by the term breadth of the earth, it is intended to indicate that it will be persecuted among all nations and will not abandon its struggle, preferring to use the term camp. [Revelation 20:9] -- And fire came down from God out of heaven and devoured them. This should not be considered the final punishment, but rather the fire of envy by which they will be tormented, the adversity stemming from the firmness of the saints. For heaven is the firmament. This is the fire that came out of the mouth of God's witnesses and devours their enemies. For on the last day, fire will not rain upon them, but the gathered and judged will be cast into the eternal fire, of which it is also said here:
Revelation 20:10
And the devil who deceived them was thrown into the lake of fire and sulfur, etc. That is, the devil will be cast into the eternal fire at the final judgment, where all whom he has led will also go, that is, the majority of the impious city. For the beast should be understood according to the context: sometimes it means the devil, sometimes the Antichrist, sometimes the very impious city. The name of the fire descending from heaven can also signify the sudden destruction of the wicked when the Lord comes and will slay the Antichrist with the breath of His mouth (2 Thess. 2). He explains more fully how, when Christ judges, the devil with his followers is cast into the fire. [Revelation 20:11] -- And I saw a great white throne, etc. He said he saw someone sitting on the throne from whose presence earth and heaven fled away. This signifies that, after the judgment, there will be no more heaven and earth as they are, because there will be a new heaven and a new earth, meaning a transformation of things, not their complete destruction. For the figure of this world is passing away (1 Cor. 7); it does not say the substance. It is believed that the same substance will be changed for the better.
Revelation 20:12
And I saw the dead, great and small, standing before the throne. For when the Son of Man sits on the throne of His majesty, then all nations will be gathered before Him. [Revelation 20:12] -- And the books were opened, etc. Another version says: Which is the book of the life of each one. Therefore, the opened books are called the Testaments of God. For the world will be judged according to both Testaments. The book of life is the memory of each one’s deeds, not that He has a book of remembrance, but as the knower of all secrets. [Revelation 20:12] -- And the dead were judged from what was written in the books, etc. That is, they were judged according to the Testaments, based on what they did or did not do from them. The books can also be understood as the deeds of the righteous, by the comparison of which the wicked are condemned, as if in the opening of the books, they read the good that they themselves did not want to do.
Revelation 20:13
And the sea gave up the dead who were in it, etc. This undoubtedly happened before the dead were judged. Therefore, he recapitulates what he had omitted and follows the order, saying: [Revelation 20:13] -- And they were judged, each one according to their deeds. This signifies that bodies will be gathered from the earth and souls from their places. The good are designated by the name of death, which has only suffered the dissolution of the flesh, but not punishment. The wicked are designated by the name of hell. It can also be taken literally, that all bodies, even those that the waves have swallowed or beasts have devoured, will be resurrected. Tyconius explains it thus: "The nations that he will find alive here are the dead of the sea. And death and hell gave up their dead, these are the buried nations." When he had said: And they were judged, each one according to their works, he briefly added how death and hell were cast into the lake of fire. He refers to the devil and his followers, whom he had previously described as being followed by hell on the pale horse. He repeats what he had already said more clearly by anticipation: And the devil, who deceived them, was thrown into the lake of fire and sulfur. What he had added there more obscurely, he explains here more clearly, that both the beast and the false prophet were thrown into the lake of fire.
Revelation 20:15
And if anyone's name was not found written in the book of life. That is, who was not judged by God to be alive. Hence, it seems more correct to say, as those who interpret the open books as the consciences of individuals and their revealed works. The book of life, however, is the foreknowledge of God (which cannot be mistaken) concerning those to whom eternal life will be given, in which they are written, that is, foreknown. Having finished the judgment by which he saw the wicked condemned, it remains for him to also speak of the good.
Chapter 21
Revelation 21:1
And I saw a new heaven and a new earth, etc. This will be done in the order that he has already mentioned above, saying that he saw one seated on the throne from whose presence heaven and earth fled away, implying the judgment of the wicked. Then the figure of this world will pass away with the conflagration of the heavenly fires, so that, with heaven and earth transformed for the better, the quality of the transformation will correspond to the incorruption and immortality of the bodies of the saints. As for what he said: [Revelation 21:1] -- And the sea is no more. Whether it will be dried up by that great heat, or whether it will also be transformed for the better, I cannot easily say. We read that there will be a new heaven and a new earth, but not a new sea. Unless perhaps, as prophetic language often mixes literal and figurative speech, the turbulent life of this age, which will then cease, is symbolized by the sea.
Revelation 21:2
And the holy city, new Jerusalem, etc. This city is said to descend from heaven because it is made by the grace of God, which is heavenly. It is prepared as a bride adorned for her husband; for there is another Jerusalem that is not adorned for her husband, but for an adulterer. [Revelation 21:3] -- Behold, the dwelling place of God is with men, etc. God himself will be the reward of eternal beatitude for the elect, which they will possess forever as they are possessed by Him. [Revelation 21:4] -- And God will wipe away every tear from their eyes. Such great and exalted clarity from the gift of God will appear in that city that no traces of the old world will remain. Since the heavenly incorruption will exalt the bodies, and the vision of the eternal King will nourish the minds. [Revelation 21:4] -- And death shall be no more, etc. For he had already foretold that death was cast into the lake of fire. This same sentence can also be understood in this way: that with the holy city glorified by the final judgment, pain, mourning, and mortality will remain only in hell.
Revelation 21:6
And he said to me: Write, etc. And he said to me: It is done. These things must be believed, not explained, especially since he says it is done in the past tense, so that no one may doubt about the future. [Revelation 21:6] -- I am Alpha, etc. As he testified at the beginning of the book that he is Alpha and Omega, so it was fitting to repeat it here for the third time, that neither before him is there any God, as Isaiah says, nor after him is there believed to be another (Isaiah 43). And because the discourse is about the end of the world, the one who is called the consummator of the age can be understood as the Creator. [Revelation 21:6] -- I will give to the thirsty, etc. From this fountain, he now sprinkles believers on the way, and to those who overcome, he offers it abundantly to be drawn from in the homeland. Both, however, are given freely. For the grace of God is eternal life in Christ Jesus our Lord. And from his fullness, we have all received, grace upon grace (John 1).
Revelation 21:8
But for the cowardly, and unbelieving, and abominable, etc. He always mixes harsh warnings with soothing words to instill caution. Thus, Psalm 145, while abundantly declaring the grace of the Lord’s mercy, suddenly introduces His strict judgment, saying: The Lord preserves all who love Him, but all the wicked He will destroy (Psalm 145). He joins the cowardly with the unbelieving because the one who fears to face the peril of struggle doubts the reward of victory. [Revelation 21:8] -- And for all liars, their part will be in the lake burning with fire. He shows that there are many kinds of lies, but the most dangerous and detestable are those that sin against religion, as mentioned above. They say, he says, that they are Jews and are not, but lie, being a synagogue of Satan. [Revelation 21:9] -- Then one of the seven angels came, etc. The same preachers who inflict the universal plague upon the wicked also reveal the future joys of the Church.
Revelation 21:9
Come, I will show you the bride, the wife of the Lamb. He calls the Church both the bride and the wife, which, remaining immaculate, always generates spiritual children for God. Or because now betrothed to God, she will then be led to immortal nuptials. [Revelation 21:10] -- And he took me in the spirit to a great and high mountain, etc. After the fall of Babylon, the holy city, which is the bride of the Lamb, is seen placed upon a mountain. For the stone cut out of the mountain without hands crushed the image of worldly glory, and grew into a great mountain, filling the entire world (Dan. 2). [Revelation 21:10] -- Descending out of heaven from God, having the glory of God. For then she will appear more beautiful, when by the Spirit through whom her spouse is believed to have been conceived and born, she has fully merited to bear the heavenly image.
Revelation 21:11
Her light was like a precious stone. The precious stone is Christ, who says: The glory which you have given me I have given to them (John 17). [Revelation 21:11] -- Like a jasper stone, clear as crystal. Jasper, for the brightness of virtues; crystal, for the inner purity of the mind and unfeigned faith (1 Tim. 1). [Revelation 21:12] -- And had a great and high wall. That is, the impregnable strength of faith, hope, and charity. The Lord Himself, protecting the Church on all sides, can be understood as the great wall, of whom Isaiah also says: You shall call your walls Salvation, and your gates Praise (Isa. 26), that is, the Lord’s protection and the intercession of the saints who make a path for her by teaching into the hearts of believers. [Revelation 21:12] -- Having twelve gates. These gates are the apostles, who, by their writings or deeds, originally opened the entrance to the Church to all nations.
Revelation 21:12
And at the gates twelve angels. That is, the teachers following the footsteps of the apostles in the mystery of faith and the word. [Revelation 21:12] -- And names written, etc. This signifies the memory of the ancient fathers implanted in the hearts of the preachers. Hence, the high priest entering the tabernacle is commanded to carry the memorial of the fathers on the breastplate of judgment. [Revelation 21:13] -- To the east three gates, etc. I believe that this detailed description of the gates was meant to indicate the mystery of the number twelve, by which either the sum of the apostles or the perfection of the Church is represented, because through it, the faith of the Holy Trinity was to be proclaimed to the whole world. [Revelation 21:14] -- And the wall of the city had twelve foundations, etc. What the gates are, the foundations are; what the city is, the wall is. The patriarchs can also be designated by the term foundations, who held the names, that is, the figures, of the apostles in themselves. For through them, this city has foundations, even though it was opened to the nations through the apostles as through gates. It should be noted that when foundations are mentioned in the plural, they signify the teachers or virtues of the Church, but when singularly, they signify the Lord himself, who is the foundation of foundations.
Revelation 21:15
And the one who spoke with me, etc. Christ, who is the wisdom of God (1 Cor. 1), reaching from end to end mightily and ordering all things sweetly (Wis. 8), measures the holy city. For, establishing all things in number, measure, and weight, he distributes the gifts of graces to each of the faithful. The teachers of the Church can also be understood as being fragile in body but heavenly in mind, who carefully examine the merits of each person. [Revelation 21:16] -- And the city lies four-square. Therefore, the city is said to lie four-square and to be placed with equal dimensions on every side, because it is not allowed to be marked by any inequality. To be perfect according to the apostle, that is, to be wise and to have peace, is truly to subsist in the solidity of the four-square. [Revelation 21:16] -- And he measured the city with twelve thousand stadia. That is, he saw the Church to be perfect in faith and deeds, or he endowed it to be so. The perfection of the four principal virtues, elevated by the faith of the Holy Trinity, composes the dignity of the Church as if by the number ten.
Revelation 21:16
Its length and breadth and height are equal. This is the solidity of invincible truth, by which the Church, supported by the length of faith, the breadth of charity, and the height of hope, is not allowed to be carried about by every wind of doctrine (Eph. 4). If it lacks any one of these, the perfect stability of the Church will not be. [Revelation 21:17] -- And he measured its wall, one hundred forty-four cubits. This total contains the four-square number of twelve (for twelve times twelve equals one hundred forty-four), signifying the stable perfection of the holy city. [Revelation 21:17] -- The measure of a man, which is an angel's. The Church, which is gathered from men and elevated by the promises of Christ, hopes to attain the equality of angels. As for the literal sense, it signifies that the angel appeared to him in the form of a man.
Revelation 21:18
And the wall was built of jasper. This is what the Apostle Peter exhorts: You also, as living stones, are being built up as a spiritual house (1 Peter 2). [Revelation 21:18] -- The city itself was pure gold, like clear glass. The Church is figured as gold, often adorned with golden candlesticks and bowls for the sake of wisdom's cultivation. Glass, however, refers to true faith, because what is seen on the outside is also inside, and there is nothing simulated or opaque in the saints of the Church. It can also refer to that time when thoughts are clearly revealed to each other. [Revelation 21:19] -- The foundations of the city's wall were adorned with every kind of precious stone. The names of various stones indicate the species of virtues, their order, or their diversity, by which the entire heavenly Jerusalem is constructed. For it is difficult for each individual to flourish in all virtues. Indeed, Isaiah, when describing the adornment of the same city, says: Behold, I will set your stones in antimony, and lay your foundations with sapphires (Isaiah 54), and so on, immediately adding, as if explaining: All your children shall be taught by the Lord (Isaiah 54).
Revelation 21:19
The first foundation was jasper. There are many kinds of jasper. One is green in color and appears sprinkled with flowers. Another resembles an emerald but is of a thicker color, which is said to drive away all illusions. Another has a mixed color of snow and the foam of the sea waves, with a slightly reddish hue. Thus, through jasper, the unfading green of faith is indicated, which is imbued with the sacrament of the Lord's passion through the waters of baptism and adorned with all the spiritual graces for those who grow in merit. Whoever has this faith drives away vain fears, as the blessed Apostle Peter advises: Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith (1 Peter 5). And one can say with the bride: My beloved is radiant and ruddy (Song of Songs 5). Hence, it is fitting that the wall is built of this stone here, and in Isaiah, the fortifications of the same city are strengthened and adorned with it.
Revelation 21:19
The second foundation was sapphire. The color and sacrament of this stone were explained by Moses when he described the appearance of God: Under His feet was something like a pavement made of sapphire stone, as clear as the sky itself (Exodus 24). Ezekiel also says that the place where God's throne is has the appearance of sapphire, and the glory of the Lord resides in this color, which bears the image of the heavenly. Thus, one who possesses such qualities can say with the Apostle: Our citizenship is in heaven (Philippians 3). When struck by the rays of the sun, it emits a burning brilliance. For the soul of the saints, always intent on heavenly things, renewed daily by the rays of divine light, becomes more ardent and fervent in seeking the eternal and urging others to do the same. Since it is said to be found in the Red Sea, it signifies that through the Lord's passion and the sacred washing of baptism, the minds of mortals are elevated to hope for heavenly things.
Revelation 21:19
The third foundation was chalcedony. Chalcedony shines with a pale light like that of a lamp and glows brightly outdoors but not indoors. This represents those who, supported by heavenly desire, remain hidden from men and perform their fasting, almsgiving, and prayers in secret. However, when commanded to come forward for public duties, whether in teaching or other services of the saints, they immediately reveal the inner brightness they possess. Because it is said to resist carvings but glow when struck by the rays of the sun or the touch of fingers, attracting straw to itself when it becomes heated, this stone aptly represents those who do not allow their strength to be overcome by anyone but rather draw the weaker to themselves into the light and ardor of their own virtue. Of one such individual, it is said: He was a burning and shining lamp (John 5). Burning with love and shining with speech. They always replenish the light of their virtues with the oil of internal charity, so it does not go out. The fact that chalcedony is found among the Nasamones, a region of Ethiopia, indicates that they shine with a fervent love while their reputation remains obscure, as if tainted by a dark complexion.
Revelation 21:19
The fourth foundation was emerald. The emerald is of such intense greenness that it surpasses all other green things, such as grasses, leaves, and gems, even tinging the surrounding air with its green reflection, which enhances its verdant appearance. It is noteworthy that it thrives in green oil, despite its natural properties. There are many types of emeralds, but the most renowned come from Scythia, followed by those from Bactria, and then Egypt. The emerald signifies souls that are ever flourishing in faith. The more they are tested by the adversities of the world—symbolized by the coldness of Scythia—the more they strive to preserve the imperishable and eternal inheritance kept in heaven by hope, and to spread this hope to others through preaching. They also grow in their contempt for the world through the chalice of the Lord’s passion and the internal richness of charity, which is given by the Holy Spirit. The homeland of this gemstone, a very beautiful land but uninhabitable, fittingly corresponds to these souls. Although it abounds in gold and gems, it is guarded by gryphons, ferocious flying creatures, or rather, winged beasts. They are quadrupeds, with bodies like lions and heads and wings like eagles. The Arimaspians, who are noted for having a single eye in the middle of their foreheads, fight with these gryphons to obtain the gems, driven by a remarkable desire. The Psalmist had entered this land abundant with treasures of virtues when he said:
Behold, I fled far away and remained in the wilderness (Psalm 55), meaning he had withdrawn his soul from the allurements of the world. In this land, he encountered opposing beasts, praying: May lying lips be silenced, which speak arrogantly against the righteous in pride and contempt (Psalm 31). He also reveals that he found desirable treasures here, exclaiming with delightful admiration: How great is your goodness, Lord, which you have stored up for those who fear you (Psalm 31), and continues in this vein until the end of the psalm. Against such creatures striving to snatch away the seed of the divine word from us, the saints, who vigilantly guard it with single-minded heavenly desire, are like the Arimaspians with their singular focus, enabling them to seek out and uncover the gem of faith and other virtues. The higher the virtue, the fewer its cultivators and the greater the persecution it endures from unclean spirits, who, like horrific gryphons, are terrestrial in the degradation of their merits but aerial in the pride of their minds. They strive relentlessly not to possess spiritual riches for themselves but to take them away from men. And because such a lofty height of faith has been made known to the world through the Gospel, it is fitting that the emerald, representing this faith, is placed fourth, corresponding to the four books of the Gospel.
Revelation 21:20
The fifth is sardonyx. This draws whiteness from onyx and redness from sardius, and it gets its name from both, being called sardonyx. However, there are many types of it. One kind has the appearance of red earth. Another appears two-colored, as if blood shines through a human nail. Another consists of three colors: black underneath, white in the middle, and vermilion on top. Men are compared to this: red in the suffering of the body, white in the purity of spirit, but despicable in the humility of mind, proclaiming with the apostle: "Though our outer man is decaying, yet our inner man is being renewed day by day" (II Cor. IV). And again: "I am conscious of nothing against myself, yet I am not by this acquitted" (I Cor. IV). Also the Psalmist: "Although man walks in the image of God" (Ps. XXXVIII), that is, in the virtue of the mind, "nevertheless he is vainly disturbed" (Ibid.), that is, by the weakness of the flesh. And since this suffering is indeed involved in the weakness of the body: "For they who kill the body cannot kill the soul" (Luke XII); and humility comes from the frailty of the same body, when it is said: "Wretched man that I am! Who will deliver me from the body of this death?" (Rom. VII). Rightly is sardonyx inserted in the fifth foundation, for it is certain that our body subsists through the five senses.
Revelation 21:20
The sixth is sardius. Sardius, which is entirely of a blood-red color, signifies the glory of the martyrs, of which it is said: "Precious in the sight of the Lord is the death of his saints" (Ps. CXV). Rightly placed in the sixth position, since our Lord was incarnate in the sixth age of the world, and was crucified on the sixth day for the salvation of the whole world. [Revelation 21:20] -- The seventh is chrysolite. Chrysolite shines like gold, having burning sparks. Its appearance represents those who, shining with the understanding of supreme and true wisdom, pour out words of exhortation to their neighbors, or even signs of virtues, like sparks of fire. As Arator says: "Love stands firm in their minds, ardor burns in their words," which, since it is carried out by the gift of spiritual grace alone, very fittingly chrysolite is found in the seventh foundation. For the grace of the Holy Spirit is often represented by the number seven, of which it is said above: "And from the seven spirits who are before his throne" (Rev. I). This meaning also agrees with the fact that a kind of this stone is found in a blue and green color. Therefore, among the Hebrews, it is called tharsis, from its similarity to the color of the sea. Green indeed refers to the integrity of faith, which is called the beginning of wisdom, while water metaphorically pertains to the Holy Spirit, as the Lord attests when he says: "He who believes in me, as the Scripture has said, out of his belly shall flow rivers of living water." Now, he said this about the Spirit, whom those who believed in him were to receive (John VII).
Revelation 21:20
The eighth is beryl. Beryl, when you consider water struck by the brilliance of the sun, acquires a reddish and beautiful color. But it does not shine unless it is polished into a hexagonal shape. For the reflected brilliance of the angles sharpens its brightness. It signifies men who are indeed keen in intellect, but shine even more with the light of heavenly grace. For that water designates the depth of understanding, Solomon is a witness, who says: "Deep waters are the words from a man's mouth" (Proverbs XVIII). But neither human nor divine wisdom is of perfect brilliance unless the completion of works is also joined. For the number six frequently signifies the perfection of action, especially since the work of this world was completed in this number. And that it is said to burn the hand of the holder, it is undoubtedly clear that whoever is joined to a holy man is indeed revived by the fire of his good conversation.
Revelation 21:20
The ninth is topaz. Topaz, as rare in finding as it is precious in value, is said to have two colors: one of the purest gold and the other shining with ethereal clarity. Its rosy fatness and modest purity, close to the chrysoprase in size or color, surpasses the brilliance of all gems when struck by the sunlight, singularly attracting the eager pleasure of the eyes. If you wish to polish it, you darken it; if you leave it to its natural state, it radiates. It is said to be marvelous even to kings, so that among their riches they recognize they possess nothing similar. The most beautiful quality of its nature is most worthily compared to the splendor of contemplative life. For holy kings, whose hearts are in the hand of God, rightly prefer this to all riches of good works and all the gems of virtues, directing the gaze and sharpness of their pure minds to it, embracing the sweetness of heavenly life all the more ardently, as they are more frequently struck by the splendor of heavenly grace. Therefore, holy men have a golden color from the inner flame of charity, and an ethereal one from the sweetness of heavenly contemplation. Which often grows dim from the turbulence of the present age, like the attrition of a file.
For the mind cannot easily at one and the same moment be distressed by earthly labors, troubles, cares, and pains, and be delighted by the joys of that heavenly life in the state of a tranquil mind; rather, it proclaims with a sigh: "My eye is troubled with anger, I have grown old among all my enemies" (Ps. VI). The fact that it is said to be found on the island of Topazion, from which it also takes its name, is to be understood in two ways: both because that region, especially that of Egypt, abounds with flocks of monks, and because whoever dwells near the Sun of Righteousness is undoubtedly colored by the splendor of ethereal light. And beautifully, just as in the eighth order the gem of the perfection of active life is placed, so in the ninth the gem of the sweetness of contemplative life is placed. Either because nine orders of angels are found in Holy Scripture, whose life it imitates, or because it is only one, so to speak, step away from the tenfold number of perfect beatitude. To which the prophet, sighing with utmost desire, said: "Therefore I have loved your commandments above gold and topaz" (Ps. CXVIII), that is, above all the brightness of proven action, and above all the sublimity of contemplative joy that can occur in this world, delighting in the sweetest love of your commandments. The first and greatest of which is:
"You shall love the Lord your God with all your heart, with all your soul, with all your strength" (Matt. XXII), which can be fully perfected only in the summit of that heavenly kingdom.
Revelation 21:20
The tenth is chrysoprase. Chrysoprase is a mixture of green and gold, also drawing a certain purple glow with golden specks interspersed. It originates in India. It signifies those who, by the brightness of perfect charity, earn the greenness of the eternal homeland, and reveal it to others with the purple light of their martyrdom. When they despise the present life and prefer eternal glory, they follow the examples of the Lord appearing in the flesh, showing the brightness of their merits as if in India, that is, near the rising of the sun. And because they expect to shine like the sun in the kingdom of the Father and to reign with their King, with whom they now suffer, they are rightly placed in the tenth position. For through the denarius with which the workers of the Lord's vineyard are rewarded, the image of the eternal King to be received is symbolized, where what was not possible in the ninth rank is fulfilled through perfect love of God and neighbor in all things by the Decalogue.
Revelation 21:20
The eleventh is hyacinth. Hyacinth is found in Ethiopia, having a blue color; the best is neither rare nor dulled by density, but shines with a balanced temperament, drawing out a sweetly purified bloom. However, it does not shine uniformly but changes with the face of the sky. For it is clear and pleasing when the sky is clear, but fades and withers when it is cloudy. It signifies souls always dedicated to heavenly contemplation and approaching angelic conversation as much as is possible for mortals. They are commanded to keep their hearts with all vigilance and discretion, lest by the excessive subtlety of the mind they dare to seek higher things and scrutinize things beyond their strength (Eccl. III). For the glory of the Lord is to conceal a word, that is, to philosophize cautiously about God or Christ as man; or, conversely, they might relapse into the weak beginnings of faith and the elementary principles of the oracles of God due to sluggishness. Rather, walking the royal road, they proceed protected by the arms of righteousness on the right and on the left (II Cor. VI), and, adapting their behavior to the occasion, they change their appearance with the sky, saying to their observers: "For whether we are beside ourselves, it is for God; or whether we are of sound mind, it is for you" (II Cor. V). Like the hyacinth surrounded by clouds, it speaks: "You are not restricted by us, but you are restricted by your own affections" (II Cor. VI). And again: "For I determined not to know anything among you except Jesus Christ and Him crucified" (I Cor. II). And as if seen in serene light, it says: "However, we speak wisdom among those who are mature" (Ibid.).
Revelation 21:20
The twelfth is amethyst. Amethyst is purple with a mixed violet color, and a certain shine like that of a rose, gently emitting small flames. Yet there is something in its purple that is not entirely fiery, but rather like red wine. Therefore, the purple decoration signifies the habit of the heavenly kingdom, while the rosy and violet colors signify the humble modesty of the saints and their precious death. The minds of these saints are principally elevated to the highest things, even when they are seen outwardly suffering in lowly circumstances, always mindful of the Lord’s promise amidst adversities: "Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom" (Luke XII). They spread the flame of charity not only towards one another but also towards their persecutors, kneeling and imploring: "Lord, do not hold this sin against them. And while drinking the cup of suffering, they are intoxicated by the constant memory of that wine which gladdens the heart of man (Ps. CIII), which the Lord promised to drink new with his disciples in the kingdom of the Father (Matt. XXVI). Thus, in jasper, the greenness of faith; in sapphire, the height of heavenly hope; in chalcedony, the flame of internal charity is represented. In emerald, the steadfast confession of the same faith amidst adversities. In sardonyx, the humility of the saints among virtues. In sardius, the revered blood of martyrs is expressed. In chrysolite, the spiritual preaching amid miracles. In beryl, the perfect operation of the preachers.
In topaz, their burning contemplation is shown. Moreover, in chrysoprase, the work and reward of the blessed martyrs. In hyacinth, the heavenly elevation of the doctors and their humble descent to human matters for the sake of the weak. In amethyst, the constant memory of the heavenly kingdom in the minds of the humble is signified. Each precious stone is assigned to its respective foundation. For although all the perfect ones, with whom the city of our God on his holy mountain is adorned and founded, shine with the light of spiritual grace, to some through the Spirit is given the word of wisdom, to another the word of knowledge, to another the grace of healing, to another kinds of tongues, to another faith in the same Spirit, etc. (I Cor. XII). The designer and builder of which is God, who is the foundation of foundations, and also deigned to become our high priest, so that by the sacrifice of his own blood he might wash and consecrate the walls of the same city, possessing as his own all that the Father has. Hence, the same stones were ordered to be placed on the breastplate of the high priest inscribed with the names of the patriarchs, so that the most beautiful mystery might be revealed, that all the spiritual anointings which each of the saints individually and in part received, were fully and perfectly completed in the mediator between God and men, the man Jesus Christ.
I seem to have expounded these things about the precious stones perhaps more copiously than the concise mode of interpretation warranted. For it was necessary to carefully explain their natures and origin, then to investigate the sacrament more diligently, and to follow the order and numbers. As far as the depth of the matter itself is concerned, I seem to have said very little, and that briefly and cursorily. And I humbly beseech the reader, if he sees that I have proceeded on the right path, to give thanks to God. But if he finds that things have turned out differently than I wished, let him ask the Lord for pardon for my error. But so much for this, let us also look at the rest.
Revelation 21:21
And the twelve gates are twelve pearls, each one of the gates was of one pearl. All the glory of the head is referred to the body. And just as the true light which enlightens every man (John I) gave to the saints to be the light of the world, so also he himself, being the unique pearl which the wise merchant, having sold all, buys (Matt. XIII), nevertheless compares his own to the radiance of pearls. [Revelation 21:21] -- And the street of the city was pure gold, etc. He constructs the streets with the same metals with which he had said the city was adorned; for there are many also of a broader and lower way of life, surrounded with the highest virtues in the Church, and they shine with purity of mind and the radiance of work. [Revelation 21:22] -- And I saw no temple in it, etc. Although, he says, I described the city as constructed with stones, yet I did not signify the rest of the saints to be in a material building, of which God himself is the only house, light, and rest.
Revelation 21:23
And the city had no need of the sun nor the moon to shine in it. Because the Church is not governed by the light or elements of the world, but is led by Christ, the eternal sun, through the darkness of the world. [Revelation 21:23] -- For the glory of God will illuminate it. For we will enjoy the same light in the homeland by which we are now guided while walking on the way. By this same light, being shaped, we discern between good and evil, by which then, being made blessed, we will see only what is good. [Revelation 21:24] -- And the nations will walk by its light. It signifies that the same Lamb who is now the way for those on pilgrimage, will then be life for the citizens. [Revelation 21:24] -- And the kings of the earth will bring their glory and honor into it. Here he speaks of spiritual kings, who bring all the riches of their virtues to the Church with praise.
Revelation 21:25
And its gates will not be closed by day, for there will be no night there. He recalls that the perpetual light of the Lamb, or rather the Lamb himself as the eternal light, will be in that city, with the time of night removed. But the fact that the gates will not be closed is a sign of complete security. For there it is no longer said: "Watch and pray that you may not enter into temptation" (Matt. XXVI), but rather: "Be still and know that I am God" (Ps. XLV). [Revelation 21:26] -- And they will bring the glory and honor of the nations into it. Because it will be gathered from all nations. [Revelation 21:27] -- And nothing unclean will enter it, etc. He describes the Church of that time, when, with the wicked already separated from the midst, only the good will reign with Christ. But even now, every impure and false person is not in the Church, nor does he see the light of the city of God who hates it, because darkness has blinded his eyes.
Chapter 22
Revelation 22:1
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). [Revelation 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.
Revelation 22:2
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. [Revelation 22:2] -- 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. [Revelation 22:4] -- 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.
Revelation 22:4
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. [Revelation 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. [Revelation 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.
Revelation 22:6
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. [Revelation 22:6] -- To show his servants what must soon take place. As I said, he showed that he foresaw things generally useful for everyone. [Revelation 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. [Revelation 22:8] -- 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.
Revelation 22:9
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! [Revelation 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. [Revelation 22:11] -- 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).
Revelation 22:13
I am the Alpha and the Omega, etc. In Alpha, he designates the divinity of the Word, and in Omega, the assumed humanity. The beginning without end, which is confirmed by frequent repetition in this book, either to often imply the divinity and humanity of the one Christ, or to signify the entire Trinity of one nature, which says through the prophet: Before me there was no God formed, neither shall there be after me (Isa. XLIII). [Revelation 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). [Revelation 22:14] -- 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:
Revelation 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). [Revelation 22:16] -- I am the root and the offspring of David. Here he expresses the dual nature of his person, that he is both the maker of David according to divinity, and made from the seed of David according to the flesh. This is the question the Lord proposes to the Jews in the Gospel, how Christ is David's son, when David calls him his Lord in the Spirit? (Matt. XXII). [Revelation 22:16] -- The bright and morning star. Who, after the night of his passion, by appearing shows the light of the resurrection and life to the ages by his words and example. Concerning whom it is said to blessed Job: Can you bring forth the morning star in its season? (Job XXXVIII).
Revelation 22:17
And the Spirit and the bride say, "Come." The head and the body of the Church, each individual member, exhort to faith. [Revelation 22:17] -- 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. [Revelation 22:17] -- 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. [Revelation 22:18] -- 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.
Revelation 22:20
He who testifies to these things says, "Surely, I am coming quickly." The same Christ testifies, who announces to the Church that he will come. To which, in the manner of the Song of Songs, the Church devoutly responds: [Revelation 22:21] -- 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). [Revelation 22:21] -- 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.