Revelation 22
ECFRevelation 22:1
Andreas of Caesarea: The river that flows from the church in the present life indicates the baptism of regeneration that is made effective through the Spirit and makes those who are washed more clean than snow and crystal. But the river of God, filled up with waters, namely, the Holy Spirit, flows through the Jerusalem above, flowing from God the Father through the Son. And [this river flows] in the midst of the most excellent powers, which are named here the “throne of God,” making full the streets of the holy city, that is, the multitude of its inhabitants who are, according to the psalmist, “more in number than the sand.” — COMMENTARY ON THE APOCALYPSE 22:1-2
Apringius of Beja: The living water is the Lord Jesus Christ. Of this water he spoke to the Samaritan woman: “If you knew the gift of God and who it was who says to you, ‘give me to drink,’ you would rather ask from him, and he would give to you the living water.” [He was speaking of] the knowledge of his deity and the fullness of a holy faith. For concerning him it is said, “For with you is the fountain of life.” For they are buried [with him] through baptism, as the apostle says: “For we have been buried with him by baptism into death.” Therefore, the living water which is like crystal and is perfectly clear is the washing of the holy font and the resulting brightness of most blessed faith. It is said to flow from the throne of God and the Lamb because the cleansing is from him, life is from him, and all righteousness and holiness of baptism flows from and proceeds from him. — TRACTATE ON THE APOCALYPSE 22:1
Bede: 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
Caesarius of Arles: This passage shows the fountain of baptism flowing from God and from Christ in the midst of the church. For what kind of honor would there be for this city were the river to flow through the streets to the hindrance of the inhabitants? — EXPOSITION ON THE APOCALYPSE 22:1, HOMILY 19
Oecumenius: 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
Primasius of Hadrumetum: 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
Tertullian: 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
Victorinus of Pettau: 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
Revelation 22:2
Andreas of Caesarea: This river waters the saints who are planted alongside it. They are here figuratively called the “tree of life” by virtue of their participation and imitation of him who is the Tree of Life. Moreover, they give forth “twelve fruits,” that is, they unceasingly yield the production of fruit. For there will be there no winter of sin that causes the trees of life to shed their leaves, such as we see now. Rather, the time of the production of fruit by the saints will be complete and uninterrupted, and [this time] is here said to be twelve months. It speaks in these terms equally because of the customary year among us, as well as because of the proclamation of the twelve apostles. This present passage may also be interpreted in another way. “The river” might signify the gifts of the life-giving Spirit, which flow down from the throne of the Father and of the Son, that is, from the ranks of the cherubim, among whom God is enthroned. [This river flows] into the streets of the city, that is, to the full citizenry of the saints, as coming from the first ranks into the second that are made to share in the well-ordered arrangement of the heavenly hierarchy. The “tree of life” signifies Christ, whom we know by the Holy Spirit and through the Spirit. For in him is the Spirit, and he is worshiped in Spirit, and he is the supplier of the Spirit, and through him the twelve fruits of the apostolic chorus give to us the inexhaustible fruit of the knowledge of God, through whom “the acceptable year of the Lord and the day of recompense” foretold by the prophet is proclaimed to us. — COMMENTARY ON THE APOCALYPSE 22:2
Andreas of Caesarea: The “leaves of the tree,” namely, of Christ, are the more exalted understandings of the divine judgments, even as its “fruits” are the more perfect knowledge that is to be revealed in the age to come. The leaves will be for healing, that is, for the cleansing of the ignorance of those who have been deficient in the exercise of the virtues, for “there is one glory of the sun, and another glory of the moon, and another glory of the stars.” Moreover, “in my Father’s house there are many rooms,” so that one is accounted worthy of less and another of more brightness according to the measure of the works of each. This present passage may also be interpreted otherwise. The “tree of life” produces twelve fruits, namely, the apostolic chorus that shares in him who is truly the Tree of Life, who through his participation in the flesh has given us to share in his deity. Their fruits are those who yield fruit a hundredfold. The leaves are those who yield sixtyfold. These carry to those who come later the illumination of the divine light that they had received from those who had yielded a hundredfold, and they bring healing to those from the nations who yield thirtyfold. For at that time there will be a difference between those who are saved as great as there is a difference between fruit and leaves. Some will be glorified to a lesser extent, some to a greater extent, as it is written. It writes of a “tree” in the singular rather than “trees” in the plural to indicate the unity and harmony of the life which the saints have together. — COMMENTARY ON THE APOCALYPSE 22:2
Apringius of Beja: Concerning wisdom it is said, “She proclaims outside; she raises her voice in the streets, and she cries out on the top of the walls.” And should anyone refuse to come to the marriage of the king, she commands her servants and says, “Go to the streets and byways and invite whomever you meet to the wedding, that my house might be filled.” This water of salvation and the cleansing of grace is described as flowing in the streets.… The two banks of the river are the two Testaments in which the fullness of our salvation is written down. There is the tree of life. There is told [the story] of our Lord Jesus Christ, who is the tree of life: “Through him we live, move, and have our being.” The leaves are his words; they are of use for the health of all nations. The twelve months are the apostles of the Lord, because the Lord himself is the “favorable year of forgiveness.” These are the twelve months, each bringing to the many the fruit of unending preaching out of an abundance of knowledge. — TRACTATE ON THE APOCALYPSE 22:2
Bede: 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
Bede: 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
Bede: 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
Caesarius of Arles: It is speaking of the cross of the Lord. There is no tree that bears fruit in every season except the cross that the faithful, who are made wet by the water of the church’s river, eat. And these [faithful] in turn produce eternal fruit in every season. — EXPOSITION ON THE APOCALYPSE 22:2, HOMILY 19
Oecumenius: 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
Primasius of Hadrumetum: 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
Revelation 22:3
Andreas of Caesarea: Anathema can be interpreted in a twofold manner. It either refers to that which is holy for many but is dedicated to God alone, or it refers to that which is sacred to the whole of creation and to the holy powers but is attributed to the devil because of his utter alienation and separation from that which is good. We think that here katathema is used in an emphatic sense. For such a thing is not dedicated to anyone, but it is “put aside” for the devil, being subordinated to him and condemned along with him. Such a thing will not exist within that city. — COMMENTARY ON THE APOCALYPSE 22:3
Apringius of Beja: There will be [in that city] nothing accursed, that is, no temptation will approach, no profane sin shall be recorded through the rashness of the envious one. Rather, in its midst will be the rule of the divine power and of the Lamb. All will serve him with the exaltation of that city’s happiness. They shall rejoice in the vision of his face and in the sweetness of his presence, and they shall bear his name engraved in the sign of his cross on their foreheads. — TRACTATE ON THE APOCALYPSE 22:3-4
Oecumenius: 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
Primasius of Hadrumetum: 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
Revelation 22:4
Andreas of Caesarea: Those who become the throne of God because of the rest of the Lord among them will be the inhabitants of that city. They will see him no longer in shadows but face to face, even as the holy apostles saw him on the holy mount, as the great Dionysius says. And instead of the golden breastplate worn in ancient times by the high priest, they will have the divine name imprinted not only on their foreheads but also within their hearts, and this shows their firm, bold and immoveable love toward him. For the writing upon the forehead symbolizes the ornamentation of boldness. — COMMENTARY ON THE APOCALYPSE 22:3-4
Bede: 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
Bede: 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
Oecumenius: 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
Primasius of Hadrumetum: 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
Revelation 22:5
Andreas of Caesarea: If, as the Lord says, “the righteous will shine as the sun,” how will there be any necessity for the light of a lamp or of the sun for those who have the Lord of glory as their illumination and king? And they will be ruled by him forever, or rather they will reign with him, as the holy apostle says. — COMMENTARY ON THE APOCALYPSE 22:5
Apringius of Beja: Neither the night of sin nor the darkness of unrighteousness will ever appear again. Nor in that bliss will they [the saints] live by the words of any teacher; nor established in such a fullness will they require the light of another’s understanding. The Lord himself will give them great understanding and wisdom, for all knowledge that is desired is revealed in the brightness of his countenance. And they shall reign in all wisdom and truth. — TRACTATE ON THE APOCALYPSE 22:5
Bede: 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
Oecumenius: 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
Revelation 22:6
Andreas of Caesarea: 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
Apringius of Beja: 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
Bede: 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
Bede: 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
Bede: 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
Oecumenius: 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
Primasius of Hadrumetum: 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
Revelation 22:7
Andreas of Caesarea: 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
Apringius of Beja: 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
Bede: 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
Dionysius of Alexandria: 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
Oecumenius: 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
Primasius of Hadrumetum: “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
Revelation 22:8
Andreas of Caesarea: [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
Apringius of Beja: 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
Bede: 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
Oecumenius: 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
Revelation 22:9
Andreas of Caesarea: 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
Apringius of Beja: 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
Athanasius of Alexandria: 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
Bede: 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
Cyprian: 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
Gregory the Dialogist: 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
Revelation 22:10
Andreas of Caesarea: Until now he has presented the words of the angel, but here he changes to the person of the Lord Christ, saying, “Do not seal up the words of the prophecy.” Indeed, the book is worthy to be read by the faithful. In view of the punishment prepared for the sinners and of the rest promised to the saints, it guides those who read it to the true life. — COMMENTARY ON THE APOCALYPSE 22:10
Apringius of Beja: He says that the time of retribution and of the end is near. With heavenly words he indicates the dire reason why those things that were commanded and spoken ought not be left in silence. Rather, they were written for the admonition of all. — TRACTATE ON THE APOCALYPSE 22:10
Bede: 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
Caesarius of Arles: Just as the divine Scriptures are sealed for those who are proud and who love the world more than God, so are they opened for those who are humble and who fear God. — EXPOSITION ON THE APOCALYPSE 22:10, HOMILY 19
Cyprian: 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
Cyprian: 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
Oecumenius: 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
Revelation 22:11
Apringius of Beja: The angel does not desire that sinners perish. He rather warns those who do iniquity so that hearing the sound of a celestial threat, they might wish to abstain from evil works. Moreover, that the righteous might be made even better, he says, “Let the righteous still do right, and the holy still be holy.” [He says this] that they might realize the imminent coming of the Lord and that they might more easily keep themselves from sin and from that time forward always devote themselves to holiness and righteousness. — TRACTATE ON THE APOCALYPSE 22:11
Augustine of Hippo: “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 Psalms 7.9
Bede: [Herod knew that John the Baptist was a just man and kept him safe]. But his love for the woman prevailed, and she forced him to lay his hands on a man whom he knew to be holy and just. Since he was unwilling to restrain his lust, he incurred the guilt of homicide. What was a lesser sin for him became the cause of a greater sin. By God’s strict judgment it happened to him that, as a result of his craving for the adulteress whom he knew he ought to reject, he caused the shedding of the blood of the prophet, who he knew was pleasing to God. Now this is [an illustration of] the divine dispensation of judgment, of which it is said, “Let the evildoer still do evil, and the filthy still be filthy.” But what follows, “Let the holy still be holy,” is appropriate to the person of blessed John. Already holy, he became more holy still when, through his office of spreading the good news, he reached the palm of martyrdom. — Homilies on the Gospels 2.23
Bede: 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
Eusebius of Caesarea: The blessed Blandina … rejoiced in her death as though she had been invited to a bridal banquet instead of being a victim of the beasts. After the scourges, the animals and the hot griddle, she was at last tossed into a net and exposed to a bull. After being tossed a good deal by the animal, she no longer perceived what was happening because of the hope and possession of all she believed in and because of her intimacy with Christ. Thus she too was offered in sacrifice.… But not even this was enough to satisfy their madness and their viciousness toward the Christians. For these wild and barbarous people once stirred up by the wild beast were difficult to satisfy, and their wickedness found another special form in what they did to the bodies of the dead. The [pagans] were not humiliated by their defeat, because they lacked human comprehension; rather, it enflamed their bestial anger, so that both the governor and the populace showed toward us the same undeserved hatred, that the Scriptures might be fulfilled: “Let the wicked be wicked and the righteous perform righteousness.” — ECCLESIASTICAL HISTORY 5.1.55-58
Oecumenius: 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
Primasius of Hadrumetum: 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
Revelation 22:12
Clement of Alexandria: For it is said, “Behold the Lord, and His reward is before His face, to give to every one according to his works; what eye hath not seen, and ear hath not heard, and hath not entered into the heart of man what God hath prepared for them that love Him.” — The Stromata Book 4
Clement of Rome: What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. For the Creator and Lord of all Himself rejoices in His works. For by His infinitely great power He established the heavens, and by His incomprehensible wisdom He adorned them. He also divided the earth from the water which surrounds it, and fixed it upon the immovable foundation of His own will. The animals also which are upon it He commanded by His own word into existence. So likewise, when He had formed the sea, and the living creatures which are in it, He enclosed them [within their proper bounds] by His own power. Above all, with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him — the express likeness of His own image. For thus says God: “Let us make man in our image, and after our likeness. So God made man; male and female He created them.” [Genesis 1:26-27] Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.” [Genesis 1:28] We see, then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.
The good servant receives the bread of his labour with confidence; the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: “Behold, the Lord [comes], and His reward is before His face, to render to every man according to his work.” He exhorts us, therefore, with our whole heart to attend to this, that we be not lazy or slothful in any good work. Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture says, “Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him, [Daniel 7:10] and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory.” [Isaiah 6:3] And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] says, “Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which He has prepared for them that wait for Him.” [1 Corinthians 2:9] — Letter to the Corinthians (Clement) 33-34
Fulgentius of Ruspe: It is recognized that there is no forgiveness of sins if penance is not done at this moment; nor is penance in this time of any avail for those who despair of the forgiveness of sins. But in the future time, there is to be no conversion for the wicked, and the penance of such people will be endless as well as useless. Just as forgiveness will never be given to them, so their penance will never be ended. For they neglect the time in which penance is fruitfully done by sinners and in which divine pity grants the forgiveness of sins. Because of this the Lord himself in the Apocalypse of John, consoling his faithful and directing the attention of the wicked to the penalty of future punishment, speaks thus.… In order that we may more fully recognize that only the time of this present world is allotted for conversion, let us pay attention to those workers whom the Lord called to his vineyard. Although he called for them at various hours, still at the eleventh hour he ended the call, that is, just before the end of the day. In those hours at which the call went out for workers are recognized the ages of the world, in which God has called to a good work those whom he converted to himself by a free justification.… Then the eleventh hour came in the first coming of Christ, in which he came in humility in mortal flesh, in which he, the immortal one, deigned to be killed for the sin of the world.… After the end of this hour, the Lord does not call workers to the vineyard, but he will come to render to each one the reward for his work, as he himself says, “Behold, I am coming soon; I bring with me the recompense.” — ON THE FORGIVENESS OF SINS 17.3-18.3
Oecumenius: Behold, I come quickly; and my reward is with me, to give to every one according as his work shall be. “I come,” says the Lord, in the second coming, bringing with me what each must be repaid, whether good or evil. — Commentary on Revelation
Revelation 22:13
Andreas of Caesarea: There is no God before me, nor is there any God after me. For there is nothing more ancient than the beginning, and there is no end to the kingdom and power of God. In previous passages Christ has often been called “first” because of his deity and “last” because of his humanity. — COMMENTARY ON THE APOCALYPSE 22:13
Augustine of Hippo: As you know, all of you who know the holy Scriptures, among the disciples whom the Lord chose while present in the flesh, Peter was the first to be chosen. Paul … was not chosen among them nor with them, but a long time afterward, though not for all that unequal to them. So Peter is the first of the apostles, Paul the last; while God, whose servants these two are, whose heralds, whose preachers these two are, is “the first and the last.” Peter first among the apostles, Paul last among the apostles; God both first and last, before whom nothing and after whom nothing. So God who has presented himself as eternally the first and the last, himself joined together the first and the last apostles in martyrdom. — SERMON 299.2
Bede: 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). — Commentary on Revelation
Oecumenius: I am, he says, the Alpha and the Omega, the first and the last, the beginning and the end. These things have been sufficiently said above; therefore now pass on. — Commentary on Revelation
Primasius of Hadrumetum: Whenever the faithful proclamation of the truth and the pure form of the virtues is confirmed by repetition, our spiritual mind is disposed toward a deeper worship. This is briefly yet meaningfully indicated at the end of this book when it signifies the deity of the Word by an Aand the assumed humanity by an W [he who is] the beginning without an end. When I note that in the present book A and W is repeated several times, I recognize that this occurs for a reason. For [they are repeated] either to assert more often the divinity and the humanity of the one [person] of Christ, in which we claim the fullness of the whole Christian faith to consist, or [they are repeated] to suggest the whole Trinity, which is of one nature. The Trinity spoke through the prophet, saying, “Before me no god was formed, nor shall there be any after me. I am God and besides me there is no savior.” And it is he to whom it is said through the prophet, You are God, and in you there is God, and beside you there is no other God. And should there be some other better and deeper mystery hidden in this, I have no doubt that this has been repeated so that it might remain beneficial for the understanding of the faithful. To be sure, the Greek letters Α and Ω yield a number that we know is contained in the word dove. The Greek word for “dove” is περιστερά and this word has the value of 801: π=80, ε=5, ρ=100, ι=10, σ=200, τ=300, ε=5, ρ=100, α=1. The letters Α and Ω also yield 801: Α=1, Ω=800. In the form of the dove we rightly recognize the person of the Holy Spirit, for it was in this form that he chose to appear when he came down. And in this way the madness of the Arians and other heretics is brought to naught, who claim that he is alien to the nature of the Father and the Son. And so by the agreement of this number this revelation from heaven makes known that the Holy Spirit is consubstantial and co-eternal with the Father and the Son. — COMMENTARY ON THE APOCALYPSE 22:13
Tertullian: For they affirm that without those letters truth cannot be found; nay more, that in those letters the whole plenitude and perfection of truth is comprised; for this was why Christ said, “I am the Alpha and the Omega.” In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name peristera/-(peristera), it has in itself this number DCCCI. — Pseudo-Tertullian Against All Heresies
Revelation 22:14
Andreas of Caesarea: Those [who keep the commandments] are truly worthy of blessedness. For in life eternal they shall possess authority to find rest in the tree of life, namely, Christ our God, and to delight in the vision of him without any evil power becoming a hindrance [to that bliss]. And they shall enter into that city above by the apostolic gates, that is, by the apostles’ teachings, through the true door. Nor shall they, as though shepherds for hire, sneak in by some other way, but they will be guided in by the gatekeeper of life. — COMMENTARY ON THE APOCALYPSE 22:14
Apringius of Beja: He calls those blessed who either wash their nuptial garment in the blood of the Lord’s passion through the washing of regeneration which they receive or who through the sorrow of their heart and with tears accomplish the washing away of sins committed at the present time. He indicates that without doubt these will have the right to possess the tree of life. This is that right, that they see the face of our Lord, Jesus Christ, who is true life, and rejoice, and that they desire to be admitted to his presence through the gates, that is, through the doctrine of the apostles and the prophets, which they worked to fulfill. — TRACTATE ON THE APOCALYPSE 22:14
Bede: 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
Bede: 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
Oecumenius: 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
Primasius of Hadrumetum: 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
Tertullian: 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 II
Tertullian: 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
Revelation 22:15
Andreas of Caesarea: The dogs are not only the shameless and the unfaithful and those evildoers in the circumcision, for whom the apostle wept, but also those who, after their baptism, “returned to their own vomit.” Therefore, with the fornicators and the murderers and the idolaters, they are foreigners to the heavenly city. — COMMENTARY ON THE APOCALYPSE 22:15
Apringius of Beja: Those who are outside the congregation of the saints will be manifestly thrown out of the ark of blessedness. He moreover declares by whose authority these things have been shown or said to saint John when he continues, “I, Jesus …” — TRACTATE ON THE APOCALYPSE 22:15
Bede: 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
Tertullian: 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 II
Revelation 22:16
Andreas of Caesarea: Also here the lordship and dignity of him who sent the angel is demonstrated. — COMMENTARY ON THE APOCALYPSE 22:16
Andreas of Caesarea: He is the “morning star,” since he rose for us early in the morning after the three days. Moreover, after the night of the present life he will manifest himself to the saints in the early morning of the common resurrection and bring to pass the unending day. — COMMENTARY ON THE APOCALYPSE 22:16
Apringius of Beja: This is that star of truth by which the magi themselves were led to his salutary presence. For our exposition can bring forward nothing more clearly than do the very words of this book. — TRACTATE ON THE APOCALYPSE 22:16
Bede: 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). — Commentary on Revelation
Bede: 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). — Commentary on Revelation
Oecumenius: I, Jesus, he says, have sent my angel to testify to you about these things to the churches. He says that to bear witness is not to do so in secret or in a private whisper, but before the congregations everywhere, so that no one, pretending ignorance, might be wicked through willing misconduct.
He says that I am the root and the offspring of David, although with regard to what appears it would be more accurate to say, I am the shoot sprung from the root of David. But now, on the contrary, he has called himself the root of David, and not only root but also offspring, as has been said above. Root indeed and cause of all things, among which is David, insofar as God is what he is understood to be; and offspring truly of David and having sprung from him according to the flesh, insofar as man is what he is understood to be. As to his being himself, for it is not tedious for me to say the same things often, and it is safe for those who encounter them, as the divine apostle in some of his discourses says. (see Philip. 3:1) Therefore since “Emmanuel” exists in both deity and humanity fully possessing each of the natures according to their proper principle, unconfused, unchangeably, indivisibly, incomprehensibly, and after the ineffable union we are persuaded that there is one person and one hypostasis and one operation, even if the distinction of the natures be not ignored, from which we say the ineffable union has been accomplished, not the natural property according to quality, as in the discourses of our inspired father Cyril.
The star, he says, is the morning; either he means the sun, since the sun is also called the sun of righteousness in Malachi, (Mal. 4:2) and moreover “fire fell upon them” that sang to the prophet, that is, upon the chief priests of the Jews and they “did not see the sun,” (Ps. 57:9) namely the sun of righteousness Christ, or he means the morning star. For this is also called to Peter in the Second Epistle, saying, “until the day approaches and the morning star rises in your hearts.” (2 Peter 1:19) — Commentary on Revelation
Primasius of Hadrumetum: Brightly reflecting the grace of the New Testament, he refers to the time of the first resurrection when Christ rose from the dead. For this reason we read, “From the morning watch until night, from the morning watch let Israel hope in the Lord.” — COMMENTARY ON THE APOCALYPSE 22:16
Revelation 22:17
Andreas of Caesarea: 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
Apringius of Beja: 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
Apringius of Beja: 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
Bede: 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
Bede: 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
Bede: 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
Irenaeus: 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 — Against Heresies Book III
Primasius of Hadrumetum: 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
Revelation 22:18
Andreas of Caesarea: 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
Apringius of Beja: 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
Bede: 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
Oecumenius: 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
Primasius of Hadrumetum: 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
Tertullian: 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
Revelation 22:20
Andreas of Caesarea: Also I who am speaking these things say to you, who are Life, “I am coming.” And you yourself also come, O Lord. Or perhaps he is saying this in the person of Christ, “I who witness to these things,” clearly the one who is testifying, “I am coming.” Then what follows is said in the person of the apostle, “Come, Lord Jesus Christ.” For the coming of Christ is much desired by the saints, since he will recompense those who have labored with a manifold reward. Therefore, this present book is holy and inspired by God and leads those who read it to their blessed end and inheritance. — COMMENTARY ON THE APOCALYPSE 22:20-21
Apringius of Beja: “He who testifies to these things says,” that is, the very same Lord Jesus Christ who commanded me to write these things, “Surely, I am coming soon.” He makes known the certainty and the quickness of his coming. And already certain of his own blessedness, this saint fervently declares, “Come, Lord Jesus!” May the almighty Jesus Christ grant to us that as we earnestly await his coming we might, with his protection, keep ourselves from every grave sin, and that when our desire is fulfilled, he find nothing in us worthy of punishment. But should there be anything to pardon, may he nevertheless have mercy upon the accused and not condemn the sinner. May he with whom the blessed One lives and reigns forever grant this. Amen. — TRACTATE ON THE APOCALYPSE 22:20
Bede: 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: — Commentary on Revelation
Caesarius of Arles: Let us pray that the Lord Jesus Christ deign to come to us according to his promise and through his mercy free us from the prison of this world and for the sake of his compassion lead us to his blessedness. With the Father and the Holy Spirit he lives and reigns into all eternity. Amen. — EXPOSITION ON THE APOCALYPSE 22:20, HOMILY 19
Oecumenius: Which Paul made when he said, “for I am already being poured out, and the time of my departure has come” (2 Tim. 4:6); this he himself now says also, he who teaches these things, I say and bear witness in them, and so I am from now at the ends of the present life, that the word may be left in suspicion by no one.
For who would choose among those who happen to be, if not then John so great, to devise words as from God, insofar as he was not yet about to undergo common death, and to depart into the hands of God more obviously than those who were formerly still living? I therefore write these things, saying alone to the one who calls me Christ regarding my departure, Yes: I come quickly.
Since in the cases that have occurred the prophetic Spirit said to him, and the hearer says, “Tell the Lord, ‘Come,’” obeying the things revealed to him, he says, “Amen: Come, Lord Jesus”; therefore he used to say, “Yes, Master Christ, hasten for us your salvation and your second coming.” — Commentary on Revelation
Primasius of Hadrumetum: The selfsame Christ who gave his testimony announces to the church that he is coming. And to him the church devoutly responds in the manner of the Song of Songs, “Amen, Come, Lord Jesus Christ.” And when the church prays, it says, “Your kingdom come!” and “in the way that is blameless, when you will come to me.” — COMMENTARY ON THE APOCALYPSE 22:20
Revelation 22:21
Bede: 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
Bede: 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
Oecumenius: 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