Chapter XXII.
(Vers. 1.)
(Version 1.) And he showed me a river of the water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: And they shall see his face; and his name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. And he led me a thousand cubits, and brought me through the water up to the loins. Again he measured a thousand, and led me through the water up to the knees. Again he measured a thousand, and brought me through the water up to the loins. And the water was so deep that I could not pass through: for the water was swollen, a water to swim in, a river that could not be passed over (Ezek. 47:3-5). By the river, we should understand the divine scripture, which flows forth from the temple, that is, from the Church, from the mouth of the preachers: the angel, however, signifies the Lord: the prophet, on the other hand, symbolizes those who desire to learn the divine scriptures for this purpose, namely, that they may profit therein themselves and instruct others by means of their knowledge of them: moreover, the number a thousand often signifies the perfection of something. And the first translation pertains to the understanding of history, the second to the moral, the third pertains to the spiritual.
Therefore, the angel leads the prophet a thousand cubits, when the Lord grants understanding of the Scriptures to a faithful person: he leads him up to his ankles, when he gives him understanding of the stories; for whoever desires to investigate moral and spiritual understanding in divine Scriptures, it is necessary for them to first possess understanding of the stories: secondly, the angel leads the prophet a thousand cubits, when the Lord ignites his faithful servant to perceive moral understanding: he leads him through the water up to his knees, when he reveals the sense of moral knowledge to him. The third angel leads the prophet a thousand cubits, when the Lord, after moral understanding, elevates his faithful servant to the perception of spiritual understanding through desire. He leads him through water to the kidneys, when he opens to him the senses of spiritual knowledge. The fourth angel leads the prophet a thousand cubits, when the Lord, after understanding the Scriptures, elevates his faithful servant to contemplate divine and celestial mysteries. And he could not cross the torrent, because no one can fully understand the depth of divine and celestial mysteries, as it is. For we know in part and we prophesy in part, as the Apostle says: But when that which is perfect has come, then that which is in part will be done away with (1 Corinthians 3:9); and again: For now we see in a mirror, dimly, but then face to face (ibid., 10). Considering that he could not cross this torrent, Paul himself said: O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are his judgments and unsearchable his ways! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to him, and it shall be recompensed to him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. (Rom. 11:33-36). And the prophet Isaiah says: Eye has not seen, O God, besides you, what you have prepared for those who wait for you. (Isa. 64:4) Behold, the angel led the prophet to the appointed place, but did not go beyond it; for the Almighty God leads his saints to contemplate the secret and hidden mysteries of his divinity, but does not fully reveal them, because human frailty cannot fully comprehend those unfathomable and divine mysteries. And just as someone who has smelled royal foods and tasted their sweetness desires them more than someone who has neither seen them, nor smelled them, nor sensed the sweetness of their taste, so too the saints, who often taste the sweetness of their heavenly homeland through the grace of contemplation, are inflamed daily with much greater love for it than those who do not feel the sweetness of eternal life because of the sweetness of the world.
The same prophet said in the following that he saw trees on both banks of the river, whose fruit was for food, and their leaves for medicine. The two banks represent the Old and New Testaments: between these two banks flows the great river of Scripture, which was written by the holy Fathers. The trees, on the other hand, represent the doctors of the Church, who are said to be planted on both banks, that is, in the teaching of the Old and New Testament. From there, they draw the waters of true knowledge and bear fruit and leaves. The fruit represents good works, while the leaves represent words of preaching. Fruits are useful for food, and leaves for medicine; because each doctor provides healing words to a sick soul when they have first nourished it with examples of good works.
Behold, Ezekiel said that he saw a torrent coming out of the temple: but John says that he saw a river proceeding from the throne of God and of the Lamb. A torrent is usually dried up by the excessive heat of the sun, but a river is not dried up by any heat. Therefore, it is not inappropriate for the divine Scripture to be expressed by a torrent, which will be dried up when the sun, that is, the Lord, comes for judgment; because after the resurrection, the divine Scripture will not be necessary. Furthermore, through the river, which is not dried up by the burning heat of the sun, the eternal glory of the saints is understood: which is said to proceed from the throne of God and the Lamb; because from that river of glory the procession of the saints will come forth, from which, after being placed in the flesh, the stream of all goods proceeded to them.
The splendid river is said to resemble crystal: but because mention is often made of this stone in this book, it pleased us to say a few things about its nature and meaning. This stone is clearer than all other stones: it is born in the coldest places, from which the cold never departs. Because it adheres somewhat to a slightly softer stone in its lower part, attaching its roots to it for a short time, and growing upwards, it rises, having six angles, but sharpening at the top; nevertheless, it maintains the same arrangement of six angles all the way till the top. But each perfect man signifies: indeed, the stone, to which it adheres, represents Christ: the clarity of the crystal represents the purity of holy minds: the six angles demonstrate the perfection of good works. It leads the order of the six angles to the summit; because the saints strive for this, that they may bring the perfection of good works to the end of life: but in the highest part it is sharpened; because the whole intention of the saints tends to Him, who is one, and in whom they themselves also become one.
Therefore, this river, which represents the glory of the saints, is said to have the splendor of crystal; for it shines forth to each faithful person according to the quality of their works, as the Apostle says: 'For one star differs from another star in glory, so also is the resurrection of the dead' (I Corinthians 15:41). It is said to proceed from the throne of God and the Lamb; for all the glory of the saints will proceed from Him, who is the author of all good things. It is also said to flow in the middle of the city street; for it will delight the hearts of the saints with the perpetual sweetness of joy.
And from both sides of the river, the tree of life (Ez. 47:7). In Ezekiel, on both banks of the river, many trees were shown, of which we have spoken above: but here it says that the tree of life occupied both sides of the river. But there, through many trees, many preachers: but here, through one tree of life, only one Christ is designated, who is the life of all the faithful: but through both sides of the river, we can understand angels and humans. Therefore, each side of the river will possess the tree of life: because Christ will equally possess both angels and holy humans. Bearing twelve fruits. The fruits are the twelve apostles, and all those who have followed their teaching: the tree of life will bear twelve fruits; because in that blessedness Christ will place all the multitude of believers. Giving its fruit in each month. Each month is a period from the beginning of the world until its end, as we have often said. Therefore, each month will yield its own fruit; because all the chosen ones who have been and will be in each period, until the end, will be brought before the Father in that blessedness. And the leaves of the tree are for the health of the nations. The leaves of the tree are the words of the Gospel, which have brought health to many nations. And the meaning is this: all the nations that have been saved from the illnesses of their souls through the teaching of the Gospel, will be established in heavenly blessedness.
(Vers. 3.)
(Verse 3) And every curse will no longer exist. When he says 'every curse', he demonstrates that there are many curses. The first man incurred the curse of death when he sinned, and it has passed to all men from him (Gen. 3:17). And concerning Christ, Paul says that he became a curse for us (Rom. 5:11); because he took on the death, which is the curse of the first man, for our salvation (Gal. 3:13). But Cain was also cursed by God for the crime of murder (Gen. IV, 11). And Moses says to those who despise the Law: Cursed is he who does not abide by the words of this book (Deut. XXVII, 26). Similarly, when we sin grievously, we condemn ourselves with the worst curse. Therefore, every curse will no longer exist; for there will be no sin, nor anything that gives occasion to sin. The curse of the first man will also be erased in the resurrection, when immortality is bestowed upon all the elect. And the throne of God and of the Lamb will be in it (I Cor. XV, 53). If indeed the saints of God are placed as the throne of God in this life, how much more then, when this corruptible body puts on incorruptibility, and this mortal body puts on immortality? And his servants will serve him. What is this servitude, by which the servants of God will serve God? Truly by loving him, and praising him without end.
(Vers. 4.)
(Verse 4) And they shall see His face, and His name shall be on their foreheads. The glory and sweetness that shall be given to the saints cannot be comprehended by the human mind, as the apostle Paul says: 'Eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared for those who love Him' (1 Corinthians 2:9). But all the sweetness and delight will be surpassed by seeing God face to face. The true name of God is the Son of God: therefore the name will be on the foreheads of the saints; for their very glory and appearance will show that they are the sons of God.
(Vers. 5.)
(V. 5) And there will be no more night. John says elsewhere: God is light, and in Him there is no darkness at all (1 John 1:5). Therefore, what darkness will they be able to endure, since God will be constantly visible to them? But if we want to understand this statement in relation to demons and the wicked, there will be no night, because demons, along with all the wicked, will be confined in the depths of hell forever. And they will not need the light of a lamp or the light of the sun. We have said above that the old and new Testament are designated by the light of the moon and the light of the sun: therefore, the same significance is held by the lamp in this place, which we have said above that the moon had. And about the light of the sun and the moon, that is, of the old and new Testament, we have said something above. Therefore, the saints will not need this light. For the Lord God will enlighten them, and they will reign forever and ever. This completes the seventh vision. The following things pertain to the admonition of John himself and the other faithful.
(Vers. 6.)
(Verse 6.) And he said to me: These words are most faithful and true. This is repeated twice so that no one, considering the obscurities of the words and the things which seem irrational according to the letter, may disbelieve; for there were some who, not understanding the divine mysteries contained in this book, wanted to remove it from the canon of the divine Scriptures. And the Lord God of the spirits of the prophets sent his angel to show his servants the things that must happen soon, that is, the Lord God who gave the spirit of prophecy to all the holy prophets, sent his angel, that is, himself who was speaking, who also showed John all the mysteries that are contained in this book, to show his servants the things that must happen soon. Since this Scripture pertains not only to future times, but also to past times, why did God send it only to demonstrate those things that needed to be done quickly? It is because past events are easily recognized, but future events are unknown to humans unless revealed by the Holy Spirit or understood through the ministry of angels. Otherwise, everything we are ignorant of is future to us, because it is future that it comes to our heart, which we do not know; namely, what God has predestined for us to know. For it is not the knowledge of evil that is predestined for us, but it descends from original sin.
(Vers. 7.)
(Verse 7) And behold, I come quickly. This is spoken in the person of Christ, signifying that He will come quickly to judgment. Blessed is he who keeps the words of the prophecy of this book. He keeps the words of prophecy, that is, the commandments of God, who fulfills them by his actions and is diligent in meditating on them, fulfilling the saying of the Psalmist: But his delight is in the law of the Lord, and on his law he meditates day and night (Psalm 1:2).
(Vers. 8, 9.)
(Verse 8, 9.) And I, John, who heard and saw these things. And after I had heard and seen them, I fell down to worship at the feet of the angel who was showing me these things. But he said to me, 'See that you do not do that. I am a fellow servant with you and your brothers the prophets, and with those who keep the words of this book. Worship God.' Blessed Gregory adequately explained why the angel did not want to be worshipped by John, but what we should inquire is why he repeated what had previously been prohibited to him. But if we carefully examine the writing of this book, we will see that it has not been done in vain; for when the angel showed John Christ sitting on his throne, along with the four living creatures and the twenty-four elders, it is not said that the angel wanted to be worshipped. Similarly, when the angel showed John how the seven seals were opened by the Lamb, and the things that were done by the seven angels with the sound of the seven trumpets, as well as the things that were done by the seven angels with the pouring out of the seven bowls, it is not said that the angel wanted to be worshipped. But when he came to the place where the angel had shown him how the bride of Christ, that is, the Church, is united to Christ, in that very place where it is written: Let us rejoice and be glad, and give glory to Him; for the marriage of the Lamb has come, and His wife has prepared herself: and it was given to her that she should be clothed with bright white linen. For linen, he says, is the righteousness of the saints; immediately he wanted to adore the angel. Similarly, in the following, when the overthrow of the Antichrist, the binding of the devil in the abyss, and the glory of the resurrection were shown to him, he absolutely did not want to worship the angel; but when at the end of this vision it was shown to him how the Church, after the glory of the resurrection, will reign with Christ forever, he immediately wanted to worship the angel; for the Church is joined to Christ daily through faith and other good works, which are represented by the abyss. But after the resurrection, he will be joined much higher and nobler, no longer in parts as before, but all at once, lasting forever with him, and reigning without end. Therefore, John wanted to worship the angel twice, because he showed him two unions of the Church with Christ.
(Vers. 10.)
(Verse 10.) And he said to me: Do not seal the words of the prophecy of this book; for the time is near. The Scripture is sealed to those from whom it is not understood. Therefore, it is commanded to John not to seal the words of the prophecy of this book, that is, not to hide its obscurities by silence, but rather to reveal it to all who wish to know it by explaining it; because the day of judgment, which is described in various ways in this book, is near, and we must see the danger that is imminent with our hearts, lest it seize and destroy us like a thief who catches the unaware. But why did John not want to make known and describe the obscurities of this book according to the angelic commandment, especially since some have fallen into error and heresy because of the same obscurities, saying that Christ, after the resurrection, would reign in the world in a bodily manner for a thousand years with all the saints? However, we believe that he did not do it by writing, but by preaching.
(Vers. 11.)
(Verse 11.) Let the one who harms, continue to harm; and let the one who is in filth, continue to be filthy; and let the holy one be further sanctified. The one who says, 'Let the one who harms, continue to harm; and let the one who is in filth, continue to be filthy,' did not say it as a command, but as a threat. Indeed, people are often frightened by this kind of expression, as teachers who often tell idle students, 'Do not read, do not read,' but those who understand that it is a threat, not a prohibition, immediately begin to read. In this way, masters also tend to scare the sluggish slaves with idleness, so that they complete the task assigned to them more quickly.
(Vers. 12.)
(Verse 12.) Behold, I come quickly, and my reward is with me to render to everyman according to his works. The people of the world have rewards which they owe to their servants, to be rendered either in bags, or in barns, or in certain places on the earth: But Christ always has the rewards of his servants with him; for from him comes forth all the goodness of the saints, and from him, in the future, shall come forth all their glory.
(Vers. 13, 14.)
(Verse 13, 14.) I am the Alpha and the Omega, the first and the last, the beginning and the end. Blessed are those who wash their garments, so that they may have the right to the tree of life and that they may enter the city by the gates. We can understand our souls in this place through our garments, and because we sin constantly, it is necessary for us to constantly wash our garments, that is, our souls, by praying, watching, fasting, and giving alms. Through the tree of life, we can understand wisdom, as Solomon says: She is a tree of life to those who lay hold of her; those who hold her fast are called blessed (Prov. 3:18). The saints have power in the tree of life, that is, in wisdom; because whoever possesses wisdom is able to eradicate all vices, to overcome the temptations of demons, and to perform all good works, as Solomon says: Better is a patient man than a strong man: and he that ruleth his spirit than he that taketh cities (Prov. 16:32). Therefore, such people enter the city through the gates, namely through that gate which is mentioned in the Gospel: I am the door; by me if any man enter in, he shall be saved: and he shall go in, and go out, and shall find pastures (John 10:9). We can refer this to future times; for Christ is designated through the wood of life, as we have often said. For just as many branches come forth from one stem of a tree; so also from one Christ come forth a multitude of saints. Therefore, whoever does not cease to cleanse their souls through spiritual baths, that is, through good works, will have power in the wood of life; because having become his members through him, they will be able to accomplish great things: for just as from one stem of a tree all the power of the branches proceeds; so also from one Christ comes forth all the power of the saints. But through the gate of the city, we are able to receive the mercy and clemency of God. This is the gate that will be opened to the righteous and closed to the unjust; because the divine mercy will admit the righteous to the hall of paradise: from which the wicked will be excluded. From this gate, foolish virgins will be repelled, who will not have the oil of charity in their vessels (Matthew 25:12).
(Vers. 15.)
(Verse 15) And hence follows: Outside are the dogs, and the sorcerers, and the sexually immoral, and the murderers, and the idolaters, and everyone who loves and practices falsehood. By the false dogs, we can understand false preachers, about whom the apostle Paul says: Beware of dogs, beware of evil workers, beware of the mutilation (Philippians 3:2); and the prophet: Mute dogs unable to bark (Isaiah 56:10); and again: The most impudent dogs have not known satisfaction, the shepherds themselves have lacked understanding (ibid., 11). We have already spoken about the other vices that are contained here. Therefore, all those who have been defiled by these vices will be rejected from that blessedness and will be condemned to eternal punishment.
(Vers. 16.)
(Verse 16) I, Jesus, have sent my angel to testify to you these things in the churches. I am the root and the offspring of David, the bright and morning star. David is the root of his entire lineage, for just as many branches arise from one root, so a great offspring has arisen from one David. Therefore, since David is the root of Christ, because Christ has arisen from his lineage, how does Christ say that he is the root of David? Therefore, Christ is both the root and the son of David. He is the root of David; because he was created by David himself, just like all other human beings: he is the son of David; because he came forth from his lineage according to the flesh. He also calls himself the morning star. The morning star, which we call Lucifer, is rightly called Christ; because just as that star, rising in the morning, spreads its brightness throughout the whole world, so Christ, coming into the world, illuminated the entire face of the world: he is appropriately called the morning star; because coming into the world, he brought with him the light by which he extinguished the darkness of this world. Job speaks about this Lucifer, saying: He who brings forth the morning star in its time (Job 38:32). God the Father brought forth the morning star in its time, when He directed His Son at the appointed time to redeem the human race.
(Vers. 17.)
(Verse 17.) And the bride and groom say: Come. The bride and groom, that is, Christ and the Church, invite all people daily through the Scriptures and through the preachers to receive eternal rewards. And whoever hears, let them say: Come. However, not only those who understand the divine Scriptures hear, but also those who know the good things through which they can be saved. Indeed, there are many who hear, that is, those who have learned the divine commandments: but they do not come, because they neglect to fulfill them in action. Therefore, whoever hears it is necessary for them to come; and whoever has already begun to come to God by the way of good works, it is necessary for them to draw others with them by admonishing. And whoever thirsts, let them come; that is, let them recognize that they ought to come to eternal life by the way of good works. Let who desires, take the water of life freely. This has been explained above (In Chapter 12).
(Vers. 18, 19.)
(Verses 18, 19.) I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues written in this book; and if anyone takes away from the words of the book of this prophecy, God will take away his part from the book of life, from the holy city, and from the things which are written in this book. When the angel earlier commanded John, saying, 'Do not seal up the words of the prophecy of this book,' why does John in this place condemn with a terrible curse those who add anything to the script of this book, especially since in this book many things are found that may seem useless and vain according to the literal interpretation, unless they are understood with spiritual understanding? But we should understand that this statement is not about commentators, but about heretics; for a commentator adds or diminishes nothing, but either exposes the obscurities of history, or reveals moral or spiritual understanding. Therefore, it curses heretics who add certain false things to divine Scriptures to confirm their heresy, and detract certain things that seem contrary to their heresy.
(Vers. 20.)
(Verse 20.) He who bears witness of these things says: Yes, I am coming soon. Amen. Come, Lord Jesus. Christ says: I am coming soon. John asks: Come, Lord Jesus; and we must pray for the coming of Christ in many ways. For we pray for his coming in the Lord's Prayer, saying daily: Your kingdom come (Matthew 6:10), that is, the time that will come after the resurrection, in which all the saints will reign with Christ forever. We lie in sins; it is necessary that by repenting, weeping, praying, abstaining, giving alms, we may beseech his coming; that by bestowing his mercy upon us, he may return from those evils from which he departed, being provoked by our sins. We are placed in the darkness of ignorance; the Lord must be besought, that he may come and illuminate our hearts with the light of his wisdom. We are attacked by invisible enemies; we must pray that the Lord may come and defend us by his invisible power. We suffer visible enemies, the Lord must be implored; that coming, He may grant us patience and endurance in adversity; that we may not be overcome by evil, but we may overcome evil with good. There are other inner enemies, and much worse ones, from whom we are constantly waging war, namely greed, gluttony, lust, envy, anger, hatred, pride, vainglory, arrogance of the mind, contempt for others, blasphemy, and many others, which it is too long to list. These, therefore, are the worst enemies, who emerge from within us, and dwell with us, and constantly wage war against us. Moreover, they have countless arrows of evil thoughts, with which they continually wound us. Therefore, if there were no internal enemies, the external enemies would not be able to harm us at all; for these are the betrayers of our city, and the external enemies can only capture the city of our heart through them. Let us therefore pray to the Lord that He may come and completely extinguish these most savage enemies within us, for unless they are extinguished, we cannot be saved.
(Vers. 21.)
(Verse 21) The grace of our Lord Jesus Christ be with you all. Amen. May the grace of the Lord Jesus Christ be with us, and may He give us the weapons of virtues, by which, fortified, we may be defended by Himself as our leader and standard-bearer, both against our inner and outer enemies, so that we may deserve to be partakers of eternal life: who lives and reigns with the Father and the Holy Spirit, forever and ever. Amen.
Auctoris Admonitio.
Whoever desires to know the name of the author, pay attention to the letters of the explanations in the first seven chapters of the Visions. The missing four letters, if you substitute Greek letters, is 81. Behold how briefly I have written this book. However, I beseech you, to whom God has given knowledge of letters, and in whose hands this book has come for reading; that you do not reject the language of this book on account of its foul and very rustic style: but rather imitate him who found a gem in a dungheap and washed it with clear water until it regained its original brightness; so also, wash away the filth of my ignorance with the water of your wisdom, and adorn the necessary words of this book with your beautiful and well-composed language, so that the usefulness of the book is not rejected by proud readers on account of its rusticity. For I know that this unpolished dictation of mine will be despised and mocked by many learned people. They will also be indignant against me, wondering why I, an idiot and know-nothing, presumed to publish a volume of Exposition on such a deep and obscure subject. To them I respond that just as the pouring of manure benefits infertile soil more than the deposition of precious metals, so too the moderately presented divine Scripture is of greater benefit to the unlearned than if it were presented in philosophical or poetic language. Let them know that our Lord Jesus Christ entrusted the mysteries of his teaching not to philosophers in the first place, but to fishermen, so that he might come to the philosophers through the fishermen. For indeed he who gave the donkey the ability to speak sensible words to correct the prophet's foolishness (Num. 22:30), he has deigned to bestow upon me, unworthy and most despised of all men, understanding of this book in part. But considering within myself that saying of Solomon: Wisdom is hidden and a treasure that is unseen, what use is there in both? (Eccl. 20:32). At the same time, considering the great danger that would befall me if I were to hide the smallest treasure that the Almighty God has deigned to bestow upon me by keeping silent, and also considering that I am not fit to teach what I understand, for there would be no one to be found who, like a disciple, would deem it worthy to hear my foolish words, I resolved within myself to pursue this small knowledge bestowed upon me by divine mercy in whatever style; lest, by hiding the talent of my Lord, I be condemned like that servant who, going away, dug into the ground and hid his master's money (Mt. 25:18). And since I am not capable of duplicating my lord's money, I entrust it to the money changers; so that when he comes, he may receive what is his with interest. But you, to whom I have begun to speak, I call a money changer; because just as a money changer adorns unadorned money with his inscriptions, so that it is suitable for carrying out profitable transactions: in the same way, with your wisdom, you are able to adorn this money of the Lord, which I entrust to you, with your well-composed words, so that it may be suitable for carrying out the profitable works of our Lord Jesus Christ. And know that you will receive the best reward from him, if this book, as I believe, necessary for the Church of God, has lost its impurities of language through your diligence and teaching, and has become more useful for the edification of the readers or listeners, adorned with your fitting words. However, I do not allow that the meaning of this book be changed into other meanings; unless perhaps, God forbid, something contrary to the truth is found in it: which I decide must be completely erased, or certainly changed for the better.