Chapter XXI.
(Vers. 1.)
(Verse 1.) And I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. The heaven and the earth, and the other elements that we see now, will be consumed by fire, not so that they are completely destroyed, but so that they may be renewed in a better state, as we have already mentioned. As the Psalmist indicates, 'They will perish, but you will remain; they will all wear out like a garment, you will change them like a robe and they will be changed' (Psalm 102:26-27). He says: The first heaven and the first earth passed away, showing that the form of the same heaven and earth would be changed; for their form, not their essence, will pass away, as they will be transformed into a better state. But what he implies: And the sea is no more, we can understand literally, that the sea is completely destroyed. Otherwise: the sea will no longer be; because it will lose its original form, just like the heaven and earth, in order to be restored to a more beautiful form. But I think this should be understood spiritually; for whatever is said about the renewal of heaven and earth, it must be understood both historically, as we have said above, and spiritually. Therefore, we can understand the souls of the saints through heaven, and the bodies through the earth. A new heaven will be made when the souls of the saints are restored to human nature and form through the receiving of bodies. A new earth will be made when the bodies of the saints, which were previously mortal and corruptible, are made immortal and incorruptible. But often through the sea the wicked are designated, as the prophet Isaiah says: The wicked are like a boiling sea, which cannot be at rest, and its waves overflow with trampling and mud (Isaiah 57:20). Therefore, the sea will no longer exist; for all the multitude of the wicked, being cast down with their deceiving demons into hell, will present a clean world face from their polluted dwelling.
(Vers. 2.)
(Version 2.) And I saw the holy city, Jerusalem, descending from heaven from God, prepared as a bride adorned for her husband. The city, Jerusalem, is the Church built from all the righteous ones: it will descend from heaven; for when the Lord comes to judge, with Him will come the entire multitude of saints, as the prophet Isaiah says: The Lord will come to judge with the elders of His people and with His princes (Isaiah 3:14). And the wisest Solomon in Proverbs: Her husband is respected at the city gates, when he sits among the elders of the land (Proverbs 31:23). She is said to be prepared and adorned, just as a bride adorns herself with various jewels and ornaments to please her bridegroom: so too the Church is adorned with various virtues, so that she may be pleasing to her Creator, who is her Bridegroom.
(Vers. 3.)
(Verse 3) And I heard a loud voice from the throne saying: Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God. We know that the city of Jerusalem and the tabernacle of the Lord are often referred to as the Church. Therefore, the city and the tabernacle are called the Church, because God dwells in them, as He Himself says through the prophet: I will dwell in them and walk among them. I will be their God, and they shall be My people (Leviticus 26:12).
(Vers. 4.)
(Verse 4.) And God will wipe away every tear from their eyes. The souls of all people are immortal, as the Lord says in the Gospel: Do not fear those who kill the body but cannot kill the soul (Matthew 10:28). For even though they die to sin, or to the death we have mentioned as the first and second; yet they do not die in such a way that they do not exist at all: but their death is called evil. God has also established two periods for them, that of present life, which quickly ends: and that of the future, which cannot end; and He has assigned one to weeping and mourning, the other to joy and gladness. For example, if someone wanted to weep and mourn for their sins in this brief time and by afflicting themselves extinguish carnal desires; in a different time, what follows this and is infinite, they would rejoice and exult forever: but if someone should choose to rejoice in the present time and fulfill the desires of their flesh; in the future, they will mourn and be sorrowful forever. Of these two times, it seems to me that Solomon said: A time to weep, and a time to laugh (Eccl. III, 2). Now is the time to weep for the chosen ones; the time to laugh will be when what the Lord says in the Gospel is fulfilled: Blessed are those who mourn now, for they will be comforted (Matt. V, 5). But to sinners he says: Woe to you who laugh now, for you will mourn and weep (Luke VI, 25)! Therefore, God will wipe away every tear from the eyes of the saints; for after the resurrection, nothing sad will be able to happen to the saints, from which tears could arise.
And death will be no more. The first man became immortal; but by sinning he lost immortality and brought death into the world. But after the resurrection, death will not exist; for the prince of death, the devil, together with all his followers, will be forever imprisoned in hell, and the immortality that the first man lost through sin will be restored to the righteous; and the possibility of sinning, which brought death into the world, will be taken away from them. Nor grief. Since earlier it says that God will wipe away every tear from the eyes of the saints, why was it necessary to put grief in this place? But there is a difference between the shedding of tears and grief; for sadness often brings forth tears, often joy, often longing, often gladness; but grief always arises from great sorrow; for grief is the lamentation of many days. Paul mourned for those who sinned and did not repent. And Solomon speaks, saying: The mourning of the dead lasts for seven days, but the mourning of fools lasts all the days of their life. (Ecclus. XXII, 13) The Church is now in mourning, for it daily loses a great part of itself through the deceits of demons. But in that life there will be no mourning, for through the deceits of demons it will be unable to lose any of itself. Nor is there a cry. In Genesis it is written that God said to Abraham: The cry of Sodom and Gomorrah has come to me. (Gen. XVIII, 20). However, the prophet Isaiah explains what the cry of the people of Sodom is when he speaks about Israel: 'They have declared their sin like Sodom; they do not hide it' (Isaiah 3:9). Therefore, the proclamation of sin is called a cry. We can also understand the cry in another way. The Psalmist says: 'In my distress I called to the Lord, and he answered me' (Psalm 120:1). And Moses, when he was in distress, cried out to the Lord. Therefore, when there is no sin to proclaim or any distress, there will be no need for any cry. There will be no pain. There is pain of the body, and there is pain of the mind. And those pains are so connected that one cannot be without the other; indeed, the pain of the body afflicts the mind, and likewise, the pain of the mind tortures the body. In that life, therefore, there will be no pain, where no adversity can happen to either the body or the soul. Those things that came first. Those things came first, because they passed away with the age; for those who chose the present life, as we have already said, appointed in sorrows and afflictions, found everlasting joy after the end of the present life.
(Vers. 5, 6.)
(Verse 5, 6.) And he who sat on the throne said: Behold, I make all things new. We have spoken before about the renewal of creatures. And he said to me: Write, for these words are most faithful and true. But this was also said before. And he said to me: I am the Alpha and the Omega. He reveals what Alpha and Omega mean by adding: The beginning and the end. I will give to the thirsty from the fountain of the water of life freely. The fountain of living water is often designated in holy Scripture, as the Lord says in the Gospel: Whoever believes in me, as Scripture says, out of his belly will flow rivers of living water (John 7:38). But in order to maintain order, we must understand the glorious power of living water of the heavenly homeland: a spring that proceeds from the Lord Himself and never ceases to satisfy the minds of all the righteous with its indescribable sweetness. But how is this glory given freely to the righteous, who endure many adversities, shed many tears, offer countless prayers, and give abundant alms, and who also engage in other good works? But they receive eternal life for free; because they receive the price of eternal life, which is good works, from the one who said: Without me, you can do nothing (John 15:5). Indeed, he himself gives the price, and he himself bestows eternal life as the reward.
(Vers. 7, 8)
(Verse 7, 8) Whoever conquers, will possess these things, and I will be his God and he will be my son. Whoever conquers the devil, overcoming all vices, and perseveres in good works, will possess these things, that is, the things that have been said above; namely, that he himself may drink from the fountain of eternal life, which is everlasting glory.
But for the timid, and unbelievers, and execrators, and murderers, and fornicators, and sorcerers, and idolaters, and all liars: their part will be in the pool of burning fire and sulfur, which is the second death. While fear is very necessary for humans, why did he place fear as the first among the eight most wicked vices? But there are both good fears and bad fears. There is the very best fear, of which the Psalmist says: The fear of the Lord is holy, lasting forever (Psalm 18:10); there is also the very necessary fear of death and the fear of eternal fire; there is also the fear of good people, when they fear those whom they love: there are also other fears that sometimes help, and sometimes harm; such as the fear of bad people, the fear of judges, the fear of lords. There are other very wicked fears, which I think are spoken of here; for there are some who are often tormented with the fear of punishments, and yet because they fear the difficulty of that way which leads to life, they tremble to abandon vices and embrace the rigidity of a good life. There are also many to whom God has given knowledge of temporal laws, who, in positions of judgment, when they see some unjustly oppressed by the more powerful, fearing the anger of men more than the anger of God, allow those whom they could help and free from danger through the teaching they have received, to fall into great harm by remaining silent. There are others who not only do not help them, but because of fear of men, they pronounce a sentence of condemnation upon them. There is also the fear that greed produces, and other very useless fears, of which it is too long to speak.
But he does not only call unbelievers those who do not believe, like the Jews and pagans; but also those who do not believe in the resurrection. There are also many others who are called Christians, who do not believe in the justice of God; for they love vices and want to fulfill the desires of their flesh, they do not believe in the threats of divine Scriptures, so they think that they will not be condemned; for the lustful say that no one will perish for the use of sexual relations; and the drunkards say that they will not be punished for excessive wine drinking; similarly, the greedy, the lustful, and the proud defend their vices.
But I believe that those are accursed who curse the commandments of divine Scripture and the corrections of good men. We can also understand by accursed those who are so shameless that they are not ashamed to perpetrate certain execrable acts in the sight of all: who not only curse the just, but often also curse some unjust individuals.
But he calls murderers not only those who kill certain people, but also those who carry hatred in their hearts, as this John speaks, saying: Everyone who hates his brother is a murderer (1 John 3:15).
Fornication follows. There are many kinds of fornication; for in whatever ways, except with a legitimate wife, the desire of lust is fulfilled, it is called fornication. Paul the Apostle speaks about the evil of fornication, saying: But he that committeth fornication, sinneth against his own body (I Cor. VI, 18). He sins against his own body; because he violates and corrupts its integrity; when he forcibly extracts and pours out its harmless fluids. There is also fornication of thought, of which the Lord speaks, saying: Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart (Matth. V, 28). He also called Jerusalem a whore because she abandoned God and worshipped idols (Ezek. 16:15 et seq.). Similarly, when we obey the suggestions of demons and subject ourselves to them, we are rightly called fornicators.
But the sorcerers are those who infect the bodies of humans with poison, in order to extinguish them. There are also others much worse than sorcerers, namely those who sow discord among brothers; for they kill bodies, while the latter kill souls: and death of the soul is much worse than that of the body.
But idolaters are not only those who worship idols, but also all greedy people, as the Apostle Paul demonstrates, who calls greed the worship of idols (Colossians 3:5).
But very terrible is what follows: And all liars; then it adds: Their portion will be in the fiery pool of burning sulfur, which is the second death; and the Psalmist says to the Lord: You will destroy all who speak falsehood (Psalm 5:7); and in another place: Every man is a liar (Psalm 116:11). Therefore, if every man is a liar, and if God will destroy all who speak falsehood, and if all liars will have a portion in perdition with the other impious ones, about whom we have spoken so far, who will be able to be saved? For we know that no person can go through this life without ever lying, except for an infant who cannot speak. But we should not understand that this is said about all lies, just as we should not understand that it is said about all sinners, as is sung in Psalm 36: 'For sinners will perish' (Psalm 36:20) and in Psalm 144: 'The Lord keeps all who love him, but he will destroy all sinners' (Psalm 144:20). If sinners will perish, and all sinners will be destroyed, and we are all sinners according to the saying of John: If we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8); therefore we will all perish. But we should not understand this to be said about all sinners, but only about those who, by throwing themselves headlong into grave sins, refuse to repent of their iniquities. Similarly, we must understand that not everything said about lies applies universally; for there are lies that are considered among minor sins, from which I believe no person can completely abstain: and there are grave lies, which plunge a person into the damnation of death.
But because in these times there are many who almost constantly lie without any reverence for Almighty God, we have decided to speak about this vice. But first let us talk about minor lies, and afterward about more serious ones. Often we deceive by estimation, thinking that we see what we do not see, or hear what we do not hear, or know what we do not know. Often, for example, when we glimpse someone from a distance, our perception deceives us, and we say that they are present when they are not. Often, even in dark times and from afar, when we see stones or trees, we are deceived by the darkness itself, and we say that they are humans or animals. Often, we are deceived by forgetfulness when we forget things we have done and seen, or spoken, and we say that we have done what we have not done, or have not done what we have done; or have heard what we have not heard, or have not heard what we have heard; or have seen what we have not seen, or have not seen what we have seen; or have said what we have not said, or have not said what we have said. Often, when we hear what we desire, we say that what we hear is true; and often it happens that it is false: and when we hear what we do not want, we say that it is false; even though it is true. Often, we also lie in jest, in order to elicit laughter from those who hear. Often, indeed, we lie out of excessive credulity; for when we hear certain people, whom we consider to be truthful, telling things that seem plausible, we believe what we hear. When we relate those things to others, we say that they are true, even though they are false; and frequently we affirm with an oath.
There are also many who, having read or heard the deeds of the Fathers which are in the Divine Scriptures, partly forget them; when they begin to narrate them to others, they either intermix certain falsehoods or attempt to make one story out of many narratives: and just as one who mixes tin with gold or silver makes useless material, so these people, when they strive to make one story out of many narratives, render it useless by lying; for it is better to be silent than to falsely proclaim the deeds of the saints. There are also many learned in divine literature who, believing the Jews more than they should, embrace some of their most vain fables and incorporate them into their traditions. For we know that the Jews attempt to pervert everything about Christ in the Old Testament into wicked meanings, in order to extinguish the glory of the name of Christ wherever they can. They not only overturn prophecies about Christ, but also insert many most vain and absurd fables in other places. Therefore, I wonder why the enemies of Christ and of our entire religion are believed, or any of their teachings are accepted, except only those that are recognized to have been approved by the ancient Fathers. For they themselves have the devil as their father, who did not stand in the truth, because he is a liar and the father of lies; and whoever the devil possesses, he makes them liars (John 8:44).
We often deceive ourselves out of fear; for when we are afraid that some troubles may be inflicted upon us by those more powerful, we sometimes invent falsehoods so that we may be set free. But travelers also have a habit of inventing certain falsehoods so that they may be set free from robbers. Similarly, both slaves and boys often tell lies in order to avoid being beaten. There are also many people who, when placed in foreign lands, lie out of necessity or poverty in order to obtain food or some necessary things for themselves. We often deceive ourselves with love and anger, praising those whom we love excessively, and criticizing those whom we are angry with more than necessary: but these things seem more serious to me than the previous ones. There are other lies similar to the previous ones, which it is too long to explain; in such lies, not only the unjust but also the just often fall. And because of this, it seems to me that the Psalmist said: Every man is a liar (Psalm 116:11).
There is another kind of lying that would seem to be without blame, unless Scripture were to say that all lying is evil. From this, certain examples are found in the divine Scriptures. For example, it is written in Genesis that Pharaoh commanded the Hebrew midwives to kill the male children and to spare the females. But these midwives, fearing God, saved the males. So, when they were reproached by Pharaoh, they said that the Hebrew women were more robust and gave birth before their arrival, so they did not have the chance to kill them. Was it not better to deceive and preserve the children than to commit so many murders by telling the truth? It is also written in Joshua that he sent two spies to spy out Jericho (Joshua 2:2 et seq.). And they entered the house of a certain harlot named Rahab, who hid them in the inner parts of her house, and when their pursuers came, she said that they had fled in the darkness when the gate was closed. And for this lie, she was freed by her persecutors, and she herself, along with her entire family, was freed from the danger of death. And for this act, she is praised by the blessed apostle Paul in the Epistle to the Hebrews; for he says: By faith, Rahab the prostitute did not perish with the unbelievers, receiving the spies with peace (Heb. 11:31). It is also written in the Book of Kings that when David fled from his son Absalom, he sent two spies to investigate the actions of his son (2 Sam. 15:32ff). When Absalom heard this, he sent men to capture them; but they fled and entered the house of a certain man, whose wife hid them in a well in the courtyard, covering it with a cloth. When their pursuers came and searched for them, she said, 'They have gone over the brook of water' (2 Samuel 17:20). By telling the truth, she could have endangered those whom she saved by lying. Therefore, such stains of lies are erased by the charity from which they come, because charity covers a multitude of sins (1 Peter 4:8).
Now let us speak of more serious lies; for there are lies of unfaithfulness, lies of blasphemy, lies that arise from hatred, lies that envy generates, lies that come from greed, lies that arise from vain glory; nevertheless, other vices have lies that are fitting to them. Indeed, unbelieving Jews and pagans have many lies; for besides denying that Christ came in the flesh, they have many errors, which they perish being deceived. There are also lies of blasphemies, by which the same Jews and pagans, as well as heretics, blaspheme God and His Church, and all divine mysteries in many ways. There are also lies that arise from hatred; for some, because they bear hatred in their hearts against their neighbors, concoct false accusations against them: and those whom they cannot kill with the sword, they often cast into great harm and even death through false accusations. There are also other lies that envy produces; for envious people, when they see others excel in worldly dignities, or wisdom, or certain arts, they do not cease to despise and mock them, and to prefer themselves to them; so that they may appear more illustrious in the eyes of those who believe their lies, than those whom they despise. There are also lies of derision, which properly belong to the envious; for the envious always mock the deeds of the better people, and seek to obscure their actions with their lies, with which they cannot be equalled. For there are indeed many who, out of hatred or envy, pretend to be friends and, with their cunning arguments, persuade others to commit wicked deeds. Once they have led them into some crime like into a pit, they turn against them and pursue them more fiercely than others. And those who seemed to be friends are proven to be the worst enemies. Greed also has its lies. For how many there are who, in order to obtain the possessions of others, devise many deceits and various schemes, so that they may take away from others and, to some extent, satisfy their insatiable greed! There are also many who, for the sake of receiving rewards, become false witnesses against their closest relatives, and by lying, either throw them into slavery or take away their inheritance or property, often even causing their death.
There are other falsehoods that generate empty glory; for there are many lovers of empty glory who, in order to be considered great and remarkable by people, claim to have done great things that they have not done, or to be able to do what they cannot do, or to possess what they do not possess, or to know what they do not know; so that their falsehoods may elevate them to the lofty position that they cannot attain. And because this vice is considered worthless by some, we also know that there are some in monasteries who are stained by this vice. For there are indeed many, who, after they appear to have left the world, establish themselves as great and illustrious among even the most simple-minded and those who have been educated in monasteries; they claim to have been possessors of great wealth, they boast of having been warriors, hunters, and many other things about themselves; so that they may be considered great by those whom they can deceive with their lies. Therefore, I speak to you, who are such: Look, the one who, placed in the world, could barely provide simple food that would suffice for you and all your own throughout the entire year, when placed in a monastery, becomes a possessor of treasures, of great estates, and of great wealth; and the one who could barely catch a single fox, having become a monk, has become a most powerful hunter; and the one who used to be feared by some of your lowly neighbors, when placed in a monastery, has made yourself the most valiant warrior. Behold, this was not a time to leave, but to acquire. You say that you have killed a man, and you have placed the guilt of murder upon yourself. The deceitful tongue did what the hand could not prevail. And do you want me to prove that you have made yourself guilty of murder by lying? Saul, as we read in the book of Kings (2 Kings 31:4), killed himself with his own hand out of fear of the Philistines. A certain man came to holy David and said that he had killed Saul, who was pursuing him. But David, understanding by the spirit of prophecy that he was lying, ordered him to be punished as a murderer and placed the guilt of murder upon him, saying: Your blood is upon your own head; for your mouth has spoken against you, saying: I have killed the anointed one of the Lord (2 Kings 1:16). But we know that the rich of this world, when they come to conversion, sin gravely if they begin to boast about their wealth and power: and if he is guilty who speaks the truth, how much more are you, who lie about almost everything!
There are also others who almost constantly lie and can hardly speak anything without a mixture of falsehood. They fabricate certain lies about everything they hear: they say they have seen things they have not seen; heard things they have not heard; done things they have not done. And when they are caught by honest people, they say that no one can speak the truth well unless they can lie well. Oh foolish one, how vain is your assertion! Behold, Christ spoke many things well and truly, who could never lie, whose footsteps you should have followed more closely, as far as virtue allowed. Similarly, the apostles and other preachers taught and wrote many things without mixture of falsehood. And Scripture says that every lie is from evil (1 John 2:22): if lying is evil, how can evil be spoken well? O unfortunate one, how near is the wrath of almighty God to you, whom you do not hesitate to offend without cause incessantly! Although the other vices are contrary to the Lord, they still seem to contribute something to the body. For example, greed, although it is detestable to God in all things, still seems to contribute something to the body because it accumulates wealth, from which it satisfies its desires. Similarly, lust also seems to contribute something to the body because the pleasure of the flesh is extinguished in its satisfaction. And although drunkenness offends God, it fulfills the desires of gluttony. Similarly, other vices are assumed for the fulfillment of carnal desires. There are also certain lies that seem to add something to the body, such as avarice, which we have mentioned above. But you acquire nothing for the body, and you are not afraid to constantly offend God. Behold, your lie would be light if it had happened slowly; but from its continuous repetition, it becomes very heavy and unbearable. For just as clay is lighter than lead, but from its multiplication it becomes heavier and more dangerous, so that often animals sink in it; in the same way, certain light sins, from their accumulation, become heavier to certain people who consider them serious. And know that just as he himself said: God is truth (1 John 5:6); nothing can be more contrary to truth than a lie.
Therefore, their portion will be in the lake of burning sulfur, which is the second death. What the second death is, is clearly demonstrated in this place. Therefore, in order to not fall into the second death from the aforementioned sins, may the mercy of our Redeemer be pleased to free us, who lives and reigns with the Father and the Holy Spirit, forever and ever, Amen.
De Visione Septima.
The seventh vision to which, with the Lord's help, we have come, pertains entirely to that time which will occur after the resurrection (Sup. c. 15). And the order required that, after describing the general resurrection, he should describe the glory of the saints, which they will possess without end after the resurrection; which is described in this vision under the figure of the city of Jerusalem.
(Vers. 9.)
(Ver. 9.) And one of the seven angels who had the bowls came and spoke with me, saying: 'Come, and I will show you the bride, the wife of the Lamb.' In the previous vision, John says that the seven angels who had the bowls were shown to him, and in the following, one of them showed him the city of the devil and its damnation in the form of a prostitute woman. Similarly, here one of the same seven angels says that he showed him the city of God in the form of Jerusalem. Therefore, these individuals have the same significance as the seven; for they represent the preachers who have been and will be until the end. However, John holds the symbol of the other faithful. Therefore, the angel promises John that he will show him the city of God; because the holy preachers strive to demonstrate to the other faithful the greatness of the blessedness of the righteous, as much as they can, in order to inspire them to attain eternal life. He also calls the bride the wife of the Lamb. That the bride of the Lamb is rightly called the Church, John the Baptist demonstrates, saying: He who has the bride is the bridegroom (John 3:29). That she is also called the wife, Scripture demonstrates, saying: For this reason a man will leave his father and mother, and will be joined to his wife, and the two will become one flesh (Genesis 2:24). Therefore, just as the Son of God left his Father when he descended from heavenly blessedness to earth and assumed human nature, which he gave for his bride, who is the Church; he left his mother, because setting aside the affection of a mother, he handed over to his Church the body he had assumed from her; he united her to himself in such a way that he himself is the head and she is the body.
(Vers. 10.)
(V. 10) And he lifted me up onto a great and high mountain. This mountain is Christ. Concerning this mountain, the prophet speaks saying: And in the last days, the mountain of the house of the Lord shall be prepared on the top of the mountains (Isaiah 2:2). The fathers of the Old Testament designate the mountains on the top of which the mountain of the house of the Lord is said to be prepared. Therefore, it is said to be prepared on the top of these mountains because it has been foretold by them, and coming in the flesh, He has surpassed them by a wonderful height. Therefore, on this mountain the house of the Lord, that is the Church, was built; because it is founded on Christ, as the apostle Paul says: For no other foundation can anyone lay than that which is laid, which is Christ Jesus (I Cor. III, 11).
(Vers. 11.)
(Verse 11.) And he showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God. It should be noted that the last vision of Ezekiel agrees with this vision of John in some places; therefore, it pleased us to insert a few things about it into this work. For he says (Ezek. 40:2ff) that a mountain was shown to him, on which there was a city, and in it a temple; but he only mentions the city, speaking at length about the structure of the temple. Therefore, that temple has the same significance there as the city here; for they both signify the Church: but through that temple, the Church of the present time is signified, and through the city, the Church of Jerusalem is signified, but as it will be after the end of the world. But someone may ask: How does this description of Jerusalem, that is, the Church, pertain to the future time, when its form of the present time seems to be described in this vision? To this we respond that the Church, as long as it exists in this life, cannot be perfectly known, but is held hidden, as it were, under a certain veil; for it is unknown who is reprobate or who is elect, or to what end each one leads his own actions. But in that life, its form will be revealed to all; for then it will clearly appear to everyone who was the wall, who the gates, who the foundations, who the stones of the structure, who the precious stones. But we must inquire how it is said that one descends from heaven, when it is believed that he ascends to the heavenly dwelling every day, in which he is believed to remain without end. The actions and merits of the saints, as long as we ponder them in our minds, are always increased in our hearts; and the more we consider them, the more their magnificence is elevated to us. But when we lift the eyes of our mind to consider the greatness of Almighty God, the greatness of the saints, compared to the greatness of God, is greatly humbled to us. Therefore, the saints ascend to us when we consider their actions and merits: but they descend when we lift up the eyes of our mind to contemplate the omnipotence of God. It is also said that God had brightness. Indeed, God had brightness, but not His own. For often the sun shines brightly in water, giving its brightness to the water, so that the water reflects the eyes of those who behold it, just as the sun does. Therefore, just as water has the brightness of the sun, but not from itself, but from the sun, so too the saints have the brightness of God, but not from themselves; but from God, by whom they are illuminated.
Its light is like a precious stone, like a jasper stone, like crystal. Behold, three stones were placed, whose light was likened to the light of the Church: one without a name, but clearly representing two. Therefore, we can understand through the precious stone the Father, through the jasper stone the Son, and through the crystal the Holy Spirit. The first is without a name because the Father is from Himself. The second and third are named specifically because the Son is from the Father, and the Holy Spirit proceeds from both. We can understand hope through a precious stone, faith through a jasper, and charity through a crystal. But someone may say that in that life faith and hope will not be necessary. For what does someone see, what do they hope for? (Rom. VIII, 24). To which we respond that just as a garment, which is dyed with some material, retains the most beautiful color after the material is removed; so also in that life, faith, hope, humility, abstinence, and other virtues that receive their end without charity, the splendor that the saints acquired through the operation of those virtues will remain in them without end.
(Vers. 12.)
(Verse 12) And it had a great and high wall. This is the wall of which the prophet says: The city of our strength, Zion, the Savior will be set in it as a wall, and a bulwark. Through this wall, therefore, Christ is designated with all his members, so that through him the foundation, and through the rest of its structure its members are represented. Having twelve gates. In Ezekiel (Ezek. XLVI, 1 et seq.) it is written that the temple, which was shown to him, had three gates, namely, an eastern gate, a southern gate, and a northern gate. And God commanded that the east gate should always remain closed, so that only the Prince could enter and exit through it. The blessed and glorious Virgin Mary is symbolized by the eastern gate, which remained closed before the entrance of the Prince, that is, Christ, and remained closed forever after his departure. The southern gate represents the Old Testament, while the northern gate represents the New. Those who are said to come from the south represent the Jews, while those who come from the north represent the Gentiles. Therefore, the Jews who had knowledge of God and to whom the Law had been given from the part of the sun, that is, from the southern part where the sun shines more intensely, are said to come to the Church without inconvenience. They entered through the southern gate because, knowing in the Old Testament that Christ was prophesied in many ways and prefigured in various ways, their scriptures led them to embrace the faith in Christ. But the Gentiles, abandoning idolatry and renouncing it, are these who said: I will sit on the mount of the Testament in the sides of the north; I will ascend above the height of the clouds, I will be like the Highest (Isaiah 14:13); and it is not incongruous to be said to come from the northern side. They entered through the northern gate; for, hearing the teaching of the Gospel and admiring the miracles that were done through Christ and His ministers, they hastened to embrace the faith of Christ. It was also a precept that once someone entered a path, they should not go back, but rather leave from the opposite direction; that is, the person who entered through the southern gate should leave through the northern gate, and the person who entered through the northern gate should leave through the southern gate. The Jews who were led by the understanding of the Old Testament to embrace the faith of Christ should not return by the way they came, namely, to fulfill the legal observances in a carnal manner, but rather go out through the northern gate, in order to devote themselves to the study and investigation of the Gospel doctrine, so that they might learn to fulfill spiritually what they had previously strived to do carnally. But the Gentiles who entered through the northern gate, that is, those who were made sons of the Church through the teaching of the Gospel, should not return by the same way they came, namely, to investigate the errors of the philosophers. Rather, after receiving the faith and the teaching of the Gospel, they should transfer themselves to the southern gate, that is, to investigate the teaching of the Old Testament. For when they found that Christ was predicted in many ways in it, their faith in Christ would be strengthened. But through the twelve gates, which are said to belong to Jerusalem, the twelve apostles and their teaching are represented.
And in the gates I saw twelve angels. The twelve angels signify the other preachers, namely the followers of the apostles. They are said to have been in the gates because they held unwavering faith in the apostles and followed their teachings, striving to bring as many people as possible to the faith of Christ. And the names of the twelve tribes of the sons of Israel were written. Through the names of the twelve tribes, we can understand the fathers of the Old Testament who did not deviate from the faith of the Holy Trinity. We can also understand the Old Testament through the same names. The names of the twelve tribes were written on the gates; for the teaching of the apostles and other preachers is filled with examples from the Old Testament.
(Vers. 13.)
(Verse 13) From the east, three gates; and from the north, three gates; and from the south, three gates; and from the west, three gates. He placed the four corners of the world so as to indicate that nearly all nations, which are contained within the four corners of the world, have come together to the Church. But he said that he saw three gates against each corner, that is, a total of twelve; to indicate that no one can enter the Church except through the confession of the Holy Trinity. And because the doctrine of the apostles is nothing else but the Gospel, and the Gospel itself is divided into four books, and the doctrine of each book consists in the faith of the Holy Trinity; it is rightly said that this city has four sides, and through each, three gates: which, when joined together, become twelve.
(Vers. 14.)
(Verse 14) And the wall of the city had twelve foundations, and on them were written the twelve names of the apostles and of the Lamb. The meaning of the twelve foundations, He Himself explained when He added that the names of the twelve apostles and of the Lamb were written on them. I was criticized by someone for calling Peter the foundation of the Church; in that place where the Lord says: You are Peter, and on this rock I will build my Church (Matthew 16:18). If Peter is the foundation of the Church, as well as the other apostles, as the present reading clearly demonstrates; therefore, it is built upon him, just as it is built upon the others. But if the Church is not built upon Peter, then it is not built upon the others either; therefore, the assertion of this John is false, for he says that the twelve apostles are the twelve foundations of the Church. It does not reject us from our understanding that the Apostle says: For no one can lay a foundation other than that which is laid, which is Christ Jesus (I Cor. III, 11). Peter is not a different foundation from Christ Jesus; for Peter is a member of Christ Jesus, as he himself said to his disciples: You in me, and I in you (John 14:20). Christ, indeed, is the foundation of all his apostles, and likewise they themselves are the foundations for those who believed through them. Therefore, there is one foundation, that is, Christ, by whom all foundations are sustained, upon whom the entire structure of the Church is built. On this foundation Paul speaks, saying: But if any build upon this foundation, gold, silver, precious stones, wood, hay, stubble; the work of each one shall be made manifest: for the day of the Lord shall declare it, because it shall be revealed in fire. (1 Corinthians 3:12) Here he mentions six types, three precious and three worthless. Often wisdom is represented by gold. Gold builds upon the foundation of Christ, who cherishes wisdom by which he overcomes vices and nurtures virtues, hiding them in his heart, imitating the Psalmist, who said: In my heart I have hidden your words, so that I will not sin against you. (Psalm 119:11) But the word of preaching is expressed by silver, of which the same Psalmist says: The words of the Lord are pure words, like silver refined by fire (Psalm 12:6). Silver builds upon the foundation of Christ, who teaches others the good that he has learned, so as to draw them towards good works. Precious stones, on the other hand, designate good works. Precious stones build upon the foundation of Christ, who fills his teachings with works. There are some who do not have words of exhortation with which to instruct others perfectly, but who, by exercising themselves in good works, build precious stones upon the foundation of Christ. Similarly, those who have little knowledge and teach it to others are building silver upon Christ, if they indeed fulfill with their works what they teach. For many, by teaching others the understanding they have received, build upon Christ, but through evil works they destroy in themselves what they have built. But by wood, hay, and straw, the smallest sins are meant. But there is another understanding that excludes us from this sense; for sins are not built upon Christ, but on the works of virtues. And when we sin, we depart from the building that is built upon Christ; and the more grievously we sin, the further we are separated. But when we turn to good works through repentance, we return to the building that is built upon Christ. Therefore, we can understand earthly works through wood, while someone relies on earthly work in order to have sustenance; lest, being compelled by necessity, they are forced to steal. For the Apostle commands that we work quietly, so that each one may eat their own bread; and again: Whoever does not want to work, let them not eat (I Thess. III, 12). However, through hay, we can receive earthly love, when someone loves a wife, children, and brothers out of affection for the flesh. But the Apostle also commands this, that husbands love their wives, and wives their husbands, children their parents, and parents their children (Ephesians 5:25, 28). By implication, we can understand those who, because of their excessive desire, cannot contain themselves, marrying wives. But the Apostle also commands this, saying: But fornication, let each man have his own wife, and let each woman have her own husband (Titus 2:4). And because such conversations cannot be without frequent offenses, he says that they are to be saved by fire, that is, by the fire of purgatory. And this will happen if they have abstained from serious sins, and have earned this through the generosity of almsgiving, so that after death they can be saved by the fire of purgatory. For just as gold, which is made impure by other mixtures, is purified by fire, so these individuals are cleansed by the fire from the impurities they have contracted from worldly actions, so that they may be deemed worthy to join the number of the chosen.
(Vers. 15.)
(Verse 15.) And he who spoke with me had a golden reed to measure the city, its gates, and its walls. The angel who spoke with John in this place represents Christ, who now rules over all nations with an iron rod, as mentioned above. But in the future city of God, which will consist of all nations, it will be measured with a golden reed. We have said above that the discipline of the Gospel is symbolized by the iron rod, but iron is heavy and very hard. But regarding the hardness of the iron rod, the Lord says in the Gospel: 'Narrow and difficult is the way that leads to life' (Matthew 7:14). But this hardness is made sweet and light by the love of God and the hope of heavenly homeland, as He Himself says again: 'For My yoke is easy and My burden is light' (Matthew 11:30). Therefore, the iron rod will be changed into a light, sweet, and golden reed; for the saints will receive sweetness and eternal glory for the difficulties they endured for Christ. Indeed, he measured the city and its gates and wall; for according to the quality of the works, he will repay each one their reward. But we must inquire, since it is said that the city was measured, why he also mentioned the gates and wall, since all these things are comprehended by the name of the city. However, as both past and future indicate, by the gates the apostles are signified, by the city the apostolic men, and by the wall the rest of the multitude of the faithful. But the following details make it more evident.
(Vers. 16.)
Verse 16. It follows: And the city is situated in a square, and its length is as great as its width. The perfection of the saints is represented by the squareness of the city; for a square stone, no matter which way you turn it, will stand straight. And if you carefully examine a square stone, or any other object that can be squared, you can perceive that the perfection of the Church is depicted in it; for it has six faces, eight corners, and twelve foundations. The number six represents the perfection of good works, because six is a perfect number. It has eight horns, four of which look towards heaven and four towards the earth. Therefore, the four horns represent the Gospels, which are doubled because they specially commend the love of God and neighbor. The four horns look towards heaven to indicate that God should be loved above all things, and the four horns look towards the earth to indicate that our neighbors should be loved as ourselves. But the twelve steps truly represent the faith of the twelve apostles. And from each horn, three steps come forth to signify the teaching of Christ, which is the Gospel, which is also divided into four books, that the faith of the holy Trinity has passed onto the apostles, so that through them it might spread to all nations. We have said all this about the square stone in order to demonstrate that through the squareness of the city, the perfection of the Church is signified. And because this city has equal length and width, its length is said to be as great as its width. Through its length, eternal glory is designated, and through its width, charity. Therefore, the length of this city is as great as its width, because as much as each faithful person is placed in this life, the greater they are in charity, the greater glory they will possess in heavenly bliss; and the less charity they have, the less glory they will have.
And the city was measured by twelve thousand stadia: its length, width, and height are equal. The twelve stadia have the same significance as the twelve gates; for they represent the apostles. But it is said above that this city has equal length and width; whereas here it is said that its length, width, and height are equal. Therefore, in this place, we can understand faith, hope, and charity through these three things that are mentioned; so that we understand faith through length, charity through width, and hope through height. But how can they be equal, when the Apostle says: Now remain faith, hope, charity, these three: but the greatest of these is charity (I Cor. XIII, 13)? For although charity is greater than all virtues, because it endures forever; nevertheless, in a certain way, equality can be attributed to those three virtues. For the Apostle says that faith works through charity, and faith without works is dead (James II, 2). If she is dead, the one for whom she is dead is nothing; and if faith operates through charity, and he does not have the works of charity, then faith is as great as the works of charity. Similarly, hope is as great as faith and charity; for as great as the works of faith, which is charity, are, so great is the hope of glory: for each faithful person, to the extent that they have been able to expand themselves through the works of charity, let them not doubt that the glory of their heavenly homeland will increase to that extent.
(Vers. 17.)
(Verse 17) And he measured its wall, one hundred and forty-four cubits, according to human measure, which is also an angel's measure. If we consider the earlier statement, it cannot stand literally; for earlier it says that the city was measured in twelve thousand stadia, but here it says that the walls of the city were measured to be one hundred and forty-four cubits. Indeed, twelve thousand stadia is much greater than one hundred and forty-four cubits; therefore, we can understand that those who are of greater merit are measured by a greater space. We have previously mentioned that the twelve apostles were chosen: therefore, martyrs and confessors, and other perfect men who have followed the doctrine of the apostles in all things and have imitated their actions, will be measured within their ranks; for they will possess the same glory as them. However, the rest of the multitude of believers are represented by the walls made of smaller stones: they will occupy a smaller territory than those mentioned above; because those who have less merit will receive lesser rewards. The measure of the number twelve consists of whom; because they have preserved the apostolic faith unblemished; for twelve times twelve make one hundred and forty-four. But when he says that the city and the walls were measured by the measure of man, which is that of an angel, he shows that an angel appeared to him in the likeness of a man. We can understand this in another way. He says that the measure of man is the measure of an angel, and that by that measure the city and walls were measured; for the holy men will have equality with the angels, and their measure will be measured; because they will possess the same glory as they, as the Lord says in the Gospel: In the resurrection they neither marry nor are given in marriage; but they will be like the angels of God in heaven (Matthew 22:30).
(Vers. 18.)
(Verse 18.) And the structure of its wall was made of jasper stone; and the city itself was like pure gold, clear as glass. But there was also a distance between the wall and the city. He said that the walls were made of jasper stone, but the city itself was like pure gold and clear as glass; for the greenness of jasper signifies faith: therefore, by the jasper stone, simple and imperfect men are appropriately represented; those who are saved by faith, as the prophet says: But the just shall live by his faith (Habakkuk 2:4). But the holy and perfect men, who are designated through the city, are fittingly likened to pure gold; because they have been filled with wisdom, which is often represented by gold, and they have been tested by various tribulations, like gold that is purified by fire. On the other hand, the pure glass, which is more clear than all metals, represents the angels, whom no stain of sin could ever defile.
(Vers. 19.)
(Verse 19.) The foundations of the city wall are adorned with every precious stone. Above we have said that the twelve foundations are designated as the twelve apostles; but the precious stones represent all the righteous. Therefore, the twelve foundations will be adorned with twelve precious stones; because in that blessedness the apostles and the other preachers will have as their adornment those who believed through them, since they will receive the reward for all of them.
The first foundation is jasper. Jasper is green and of a compressed color: it signifies faithful seculars who, though abstaining from vices, have their greenness, that is, their faith, somewhat obscured by worldly actions; nevertheless, they do not cease to redeem their sins through almsgiving and other works of mercy. And it is not without reason that such individuals are placed in the first rank: for the apostles, as has often been emphasized, fearing to impose more severe precepts on those who had first believed from the Gentiles, lest perchance, terrified by the harshness of the precepts, they would not dare to approach the faith of Christ, wrote to them: 'It has seemed good to the Holy Spirit and to us to impose on you no further burden than these necessary things: that you abstain from what has been sacrificed to idols, and from blood, and from what is strangled, and from fornication' (Acts 15:28). And in another place, Peter, speaking about the conversation of the Gentiles, says to the Jews: 'And God, who knows the hearts, testified to them by giving them the Holy Spirit just as he did to us, and purified their hearts through faith' (Acts 15:8 et seq.). Therefore, whoever imitates them is contained in the figure of the jasper stone.
The second sapphire. The sapphire is of a blue color, like the hyacinth: but it has drops mixed in of the same color, but darker. It also seems to me that through this stone certain secular men are designated, who indeed desire heavenly things, but are still occupied in worldly matters, from which occupation they seem to contract certain stains. They are called those who, because they prefer heavenly things before all cares, are said to have the color of heaven: those who are placed in the second rank; because they strive to love God above all things, and their neighbors as themselves.
The third is Chalcedonian. Chalcedonian has a red color, but it is dark unless it is diluted by digging: but the very concavity gives it the most beautiful and pleasing color. And this also signifies certain secular men who, during the time of persecution, concealed the greatness of their sanctity: but having been weakened by various tribulations from their persecutors, the great splendor of their sanctity became evident to all: who are not inappropriately placed in the third place; because persevering in the confession of the Holy Trinity, they deserved to attain the palm of martyrdom.
The fourth emerald. It is of extraordinary beauty and greenness, to such an extent that it taints with its greenness the things that are around it. It signifies the holy preachers, who are both green with faith and illustrious with virtues, and by preaching the splendor of their faith they have scattered it everywhere: they are therefore placed in the fourth place, because they have spread the doctrine of the Gospel, which is divided into four books, in many places.
(Vers. 20.)
(Verse 20) Quintus sardonyx. Sardonyx is white, with a slight red tinge: it signifies simple and innocent men, who are represented by a white stone due to their purity of life. Because they impose on themselves martyrdom by staying awake, fasting, abstaining, and afflicting their bodies in various ways, they seem to have a red color: therefore, they are appropriately placed in the fifth position; for often the number five signifies the senses of the body. In addition, Blessed Gregory also says that the knowledge of external things is designated by the five senses of the body. And because they have acquired this knowledge of external things, they have endeavored to impart it to others, rightly obtaining the fifth place in the building of the holy city.
Sardius is of a reddish color, which appears somewhat darkened because it tends towards a reddish hue. Therefore, by the reddish color, which approaches a golden color, the tribulations that the saints suffered from their enemies are indicated; but the red color signifies martyrdom. Therefore, by sardius, holy and perfect men are signified, who, after the experience of all virtues, after various persecutions, after immense torments suffered from their enemies, have deserved to reach the palm of martyrdom: and they are not improperly placed in the number six, which is perfect; because they have excelled in virtues, and have adorned martyrdom itself with perfection.
Seventh chrysolith. Chrysolith is entirely golden and is often symbolized by wisdom through gold. Therefore, wise men in the Church are symbolized by chrysolith, who can rightly be called so among men because of the brilliance of golden wisdom. They are appropriately placed in the seventh position because they are filled with the seven gifts of the Holy Spirit and have turned many away from wickedness through many words and examples.
The eighth gem is beryl. Beryl is of extraordinary clarity, having a mixed blue color; it signifies pure lives, and those who are completely separate from the activities of the world: they wanted to be separated from the company of other people so that their lives' clarity would not be in any way stained: their clarity is turned into a blue color; because they are always focused on heaven, they are proven to have led an angelic life among humans: they are appropriately placed in the eighth position; for four doubled makes eight. Therefore, they fulfilled the number of four; because they followed the precept of the Gospel, which says: Go, sell all that you have, and give to the poor, and you will have treasure in heaven, and come, follow me (Matthew 19:21). They doubled the number of four; because they persuaded many others to ascend with them to the same height of perfection.
The ninth gem is topaz. Topaz is said to be of bronze and golden color, emitting its own radiance all around. Often, approved men who are tested by the fire of tribulation are designated by gold itself: and the tribulations themselves are diverse; sometimes, for example, holy men are tested by various temptations which they suffer from demons: sometimes by tribulations which are inflicted on them by evil men; sometimes by afflictions which they inflict on themselves; sometimes by the scourges of God; and also by the exercises of an active life. Therefore, it seems to me that by the topaz stone those are designated who are proven first through the works of active life, and afterwards transition to the contemplative life. For one ascends to the contemplative life in a fitting degree, who has been proven first through the exercises of active life; for one who suddenly transitions to the height of contemplative life without the exercises of active life easily falls. And the fact that this stone is said to scatter its rays in every direction signifies those men who are designated through it, and by preaching have led many to the works of active life, and have also brought many with them to the height of contemplative life. And they are not improperly placed in the ninth position; for three by three make nine. Therefore, these holy men, who, for the love of the Holy Trinity, afflicted themselves first in the good works of active life and then, by their exhortations, led as many as they could to imitate them; and again, ascending to contemplate the divinity of the same Holy Trinity, brought many with them, are not not improperly placed in the ninth position; because the talent they received from the Lord, they not only doubled, but also tripled.
Decimus chrysoprasus. Chrysoprasus is said to be a green stone of a golden color: which, because it is placed in the tenth position, we can understand it as representing certain doctors of the Church, who both taught many with their words and have taught and continue to teach many more through their writings. Among them are Jerome, Augustine, Gregory, and many others, who can rightly be called the lights of the Church: they are symbolized by the green and golden color, because they were firm in their faith (symbolized by green) and they possessed wisdom, shining like gold. But by the number ten, we can understand the Old Testament, because of the ten commandments of the Law. And because no one can understand the Old Testament without the teaching of the New Testament, since the spiritual understanding in the Old Testament is nothing other than the New Testament; it is not unfittingly placed in the tenth position, because they had the fullest knowledge of the Old and New Testaments. We can also understand the number ten differently; for the number ten divides and arranges, and completes all numbers: thus these [commentators] also in a certain way divided the Scriptures, when they divided them into sentences and books by expounding them; they arranged them when they revealed their obscurities; and they made those things which seemed disordered clear in what proper order they held; moreover, they perfected them when they supplied those things which seemed lacking.
The eleventh hyacinth. Hyacinth, whose species is called hyacinthine color, is most precious, having the color of clear sky, like a sapphire: but it has blemishes, the beauty of this one is not marred by any blemishes. It signifies holy men who are alienated from all the filth of sins, always dwelling on earth with their bodies but in heaven with their minds; of whom was the Apostle, who said: But our conversation is in heaven (Phil. III, 20). Those who are placed in the eleventh place do not incongruously; for by ten knowledge of divine Scriptures, as we have said above, is already indicated: but the one who follows ten, so that they become eleven, pertains to the contemplation of the one God. Therefore, these holy ones have completed the tenth number; because filled with the knowledge of divine Scriptures, they have led many by their preaching to eternal life: they have completed the one number; because they were diligent in the contemplation of the Almighty God: neither did the urgency of preaching draw them away from contemplation, nor did constant contemplation draw them away from preaching; they bear a resemblance to the angels, who always fulfill the angelic office and never depart from the contemplation of the Almighty God. Concerning such, it seems to me that the prophet said: 'The lips of the priest preserve knowledge, and they seek the law from his mouth; for he is the angel of the Lord of hosts' (Malachi 2:7). Concerning such was John the Baptist, about whom the Lord said: 'This is he of whom it is written: Behold, I send my angel before your face, who will prepare your way before you' (Luke 7:27).
The twelfth amethyst. Often through the number twelve the apostles are designated: and amethyst is a purple gem; and we know that purple is a royal ornament. Therefore, through the amethyst, the apostles and those similar to them are designated, who were the ornament of God; because they preached him throughout the whole world. Peter was the ornament of God, of whom it is written that he glorified God by his death (John 21:19): likewise, the other apostles were the ornament of God; because by preaching him, working miracles, dying for his name, they glorified him.
(Vers. 21.)
(Verse 21) And the twelve gates were twelve pearls, each gate made of a single pearl. The city walls were adorned with twelve pearls, one for each gate. This cannot be understood literally. If each gate was made of a single pearl, how can they be described as twelve pearls? Rather, this should be understood spiritually. The twelve pearls represent the apostles' successors, the teachers of the Church, who have followed the faith and teachings of the apostles, and have imitated their actions. They are symbolized by the purity and holiness of pearls, which shine forth through their virtuous lives. And the streets of the city are like pure gold, as transparent as glass. Above, we said that the perfect and holy men and angels are signified by the pure gold and glass: but here, by the streets of the city, the minds of the faithful are meant; by the pure gold and transparent glass, the purity of the minds of both men and angels is signified; just as no vain thought could ever come near the minds of angels, which would stain them, so after the resurrection no useless thought will ever come to the minds of the saints, which would corrupt them.
(Vers. 22.)
(Verse 22.) And I did not see a temple in it; for the Lord Almighty is its temple, and the Lamb. The present Church is signified by the temple, in which not carnal, but spiritual sacrifices are offered to God daily. For just as there, according to the quality of sins, the rites of sacrifices were exercised, so in the Church there should be sacrifices of penance, sacrifices of prayers, weeping, and contrition of heart. The Prophet speaks of such sacrifices saying: 'A sacrifice to God is a troubled spirit' (Psalm 50:19); and again: 'Then you will accept the sacrifice of justice' (Ibid. 21). If it is a sacrifice of justice, it is also a sacrifice of patience, of abstinence, of humility and of other virtues. These are the sacrifices that offer the most pleasing odor to the Lord, not the flesh of animals that were burned on the altar. Therefore, John said that he did not see a temple in the holy city, because all the things we have mentioned will not be necessary in that blessed state: for God will wipe away every tear from the eyes of the saints, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, which things have passed away (Rev. 21:4). But the Lord himself will be the temple of that city and the Lamb; for in it there will be the saints, and they will dwell in it, just as he said to his disciples: Just as I am in the Father, and you in me, and I in you (John 14:20).
(Vers. 23.)
(Verse 23.) And the city has no need of the sun or the moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. The new Testament is symbolized by the sun, and the old by the moon. Without these two lights, the Church cannot walk in the path of righteousness in the darkness of this world without frequent stumbling. But in that blessedness where there will be no darkness, no stumbling, nothing that needs to be corrected, the light of the new and old Testament will not be necessary; for they will enjoy forever the light of the Holy One, who is the source of light, who illuminates every person who comes into this world (John 1:9).
(Vers. 24.)
(Verse 24.) And the nations will walk in its light, and the kings of the earth will bring their glory and honor into it. All chosen people are designated through all nations. But how will they walk? They will walk in mind, not in body: not by changing place, but by considering omnipotence, divinity, and majesty. They will walk through the light of the Church; because in order to complete this journey, they will be enlightened by that light, which the Almighty God will give to all the Church: but the kings of the earth designate the apostles and other preachers: and the glory and honor of the preachers calls those who have believed through them, as the apostle Paul says to his disciples; for you are our glory in the Lord (II Cor. II, 14). Therefore, they will bring their glory and honor into it; for they will represent to the Lord those who have believed through them.
(Vers. 25.)
(Verse 25) And its gates will not be closed during the day; for there will be no night there. Earlier, we said that the twelve gates, which are said to be made of twelve pearls, represent the apostles. But here, where they are mentioned without a number, they have a different meaning; they signify the hearts of the faithful. For the faithful in this life endure the night, that is, the devils and the wicked. But the gates are closed at night when they block all the temptations of the devils and repel them. They also close the gates at night, when they fortify their hearts against the wickedness of evil men; so that they may not hear a derogatory language, may not render evil for evil, or curse for curse, as according to the prophet: Let them withdraw their hands from all work, and let them close their ears, so that they may not hear about bloodshed; and let them shut their eyes, so that they may not see evil (Eccl. XXXIII, 16). Moreover, in that blessed state, where there will be no demon, no reprobate to suggest evil, the observation of gates, that is, the months, will not be necessary; for there will also be perpetual day, with no night following according to the literal interpretation.
(Vers. 26.)
(Verse 26.) And they shall bring the glory of the nations, and honor into it. Above, it is said that the kings of the earth, that is, the holy preachers, have brought their glory into the holy city: through whom we have said that the nations, who believed through them, have been designated as glory. Therefore, if the glory of the preachers is for the nations, what is the glory of the nations? Unless perhaps we understand this saying according to Solomon, who says: The glory of children is their fathers, and the glory of fathers is their sons (Proverbs 17:6). For the glory of the elders, that is, the apostles, are the sons of sons, that is, the nations that believed through them, and through their sons, that is, their disciples: but the glory of the sons will be their fathers; because the nations will rejoice, since they will have fathers of such great merit and excellence, being worthy to share in their glory. But what he says they will bring, we can refer to the angels; who on the day of judgment will lead the saints of God to receive the promised rewards, as the Lord says in the Gospel: The Son of Man will send his angels, and they will gather his elect from the four winds of heaven, from one end of heaven to the other (Matthew 24:31).
(Vers. 27.)
(Verse 27) And nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb's book of life. He calls those unclean who have defiled themselves with various sins; but those who do evil, they commit abomination. For God abhors nothing but wickedness, as it is written in the book of Wisdom: You spare all things, O Lord, and dislike nothing that you have made (Wisdom 11:25). However, one may wonder why lying is said to be a sin. What we do, once done, is no longer a lie, because what has been done cannot not have been done, so it is a lie. But he has put deed in place of speech; indeed, we commit the sin of lying by speaking, not by doing. We can also understand every sin as a lie; for we know that God is truth, and sin is the deception of souls. Therefore, whatever is contrary to the truth and pertains to the deception of souls, even if it appears true, can rightly be called a lie. So, nothing unclean will enter into that holy city, and those who commit abomination and falsehood; for on the day of judgment the angels will come forth and separate the wicked from among the righteous and cast them into the furnace of consuming fire (Matthew 13:49). For even to those who have not had the oil of charity in their vessels, the door of the heavenly kingdom will be closed; and the Lord will say to them: Amen I say to you, I do not know you (Matthew 25:12).