Revelation of John 22 · The Lantern

And he showed me the river of the water of life, shining like crystal, proceeding from the throne of God and of the Lamb.

But My People hath changed their glory: whence no profit shall accrue to them: the heaven turned pale thereat" (and when did it turn pale?

The river of life that flows in the midst of the city no longer signifies the administration of baptism. Rather, the fruit of that sacrament is here revealed. For we sow now in tears what we shall then reap in joy, and so now the church "sows to the Spirit so that it might reap eternal life."

John indeed beheld "a river in the midst of the city streets coming forth from the throne of God and of the Lamb." For the Lamb of God leads us, so that seeing the body and the soul and the divinity, we may find pastures either by going in or by going out. Here the beatifying Center sheds its light on body and soul.

In the midst of its main street, and on both sides of the river, was the Tree of Life, bearing twelve fruits, offering one fruit for each month, and the leaves of the tree are for the health of the nations.

It is speaking of the cross of the Lord. There is no tree that bears fruit in every season except the cross that the faithful, who are made wet by the water of the church's river, eat. And these [faithful] in turn produce eternal fruit in every season.

Concerning wisdom it is said, "She proclaims outside; she raises her voice in the streets, and she cries out on the top of the walls." And should anyone refuse to come to the marriage of the king, she commands her servants and says, "Go to the streets and byways and invite whomever you meet to the wedding, that my house might be filled." This water of salvation and the cleansin…

And so, in descending order, out of charity which is an ointment flowing from the head over the beard upon the collar of the robe, there is the cleaving to God, to self, to the neighbor and to one's body. Hence, as there are twelve fruits in the twelve examples of ascent towards charity, so also there are twelve fruits in the descent.

And every curse shall be no more. But the throne of God and of the Lamb will be in it, and his servants shall serve him.

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

There will be [in that city] nothing accursed, that is, no temptation will approach, no profane sin shall be recorded through the rashness of the envious one. Rather, in its midst will be the rule of the divine power and of the Lamb. All will serve him with the exaltation of that city's happiness.

Anathema can be interpreted in a twofold manner. It either refers to that which is holy for many but is dedicated to God alone, or it refers to that which is sacred to the whole of creation and to the holy powers but is attributed to the devil because of his utter alienation and separation from that which is good. We think that here katathema is used in an emphatic sense.

And they shall see his face. And his name shall be on their foreheads.

And this will come from seeing his face; for he says they shall see his face; and they will see, insofar as is attainable by human nature, even his name upon their foreheads. The present passage plainly signifies the unceasing remembrance and communion of God. For as God is ever present and inscribed upon them, so he will always be with the saints.

Those who become the throne of God because of the rest of the Lord among them will be the inhabitants of that city. They will see him no longer in shadows but face to face, even as the holy apostles saw him on the holy mount, as the great Dionysius says.

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

And night shall be no more. And they will not need the light of a lamp, nor the light of the sun, because the Lord God will illuminate them. And they shall reign forever and ever.

But he says there is no night, in order that the saints may not need the sun or lamp-light for illumination, the divine light making their illumination uninterrupted. And the saints will reign, evidently for ever and ever.

If, as the Lord says, "the righteous will shine as the sun," how will there be any necessity for the light of a lamp or of the sun for those who have the Lord of glory as their illumination and king? And they will be ruled by him forever, or rather they will reign with him, as the holy apostle says.

And there will be no night anymore, etc. There, the frailty of bodies will not require the light of either night or fire for rest, when God will be all in all (I Cor. XV), who is the true light (John I) and the eternal rest of the saints.

And he said to me: “These words are entirely faithful and true.” And the Lord, the God of the spirits of the prophets, sent his Angel to reveal to his servant what must occur soon:

These words, he says, are faithful, that is, true. And the Lord is the spirit of the prophets. He says "spirits of prophets" to mean the prophetic gifts, according to what was said to the most wise Paul. And "the spirits of prophets are subject to prophets," (1 Cor.

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

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

“For behold, I am approaching quickly! Blessed is he who keeps the words of the prophecy of this book.”

When the prophet now has completed, so to speak, the whole prophecy, he pronounces those blessed who should observe it, and names himself, too, in the number of the same: "For blessed," says he, "is he that keepeth the words of the prophecy of this book; and I John who saw and heard these things." That this person was called John, therefore, and that this was the writing of a J…

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

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

And I, John, heard and saw these things. And, after I had heard and seen, I fell down, so as to adore before the feet of the Angel, who was revealing these things to me.

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

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

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

And he said to me: “Be careful not to do so. For I am your fellow servant, and I am among your brothers the prophets, and among those who keep the words of the prophecy of this book. Adore God.”

This is the Judge and the Avenger, beloved brothers, that we are to await who, when he revenges himself, is destined to revenge us, the people of his church, and the number of all the just from the beginning of the world.

This is why Lot and Joshua worshipped angels and were not forbidden to worship; but John in his Apocalypse wished to worship an angel, yet that same angel restrained him from worshipping him, saying: See that you do not do this, for I am your fellow servant and of your brethren.

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

And he said to me: “Do not seal the words of the prophecy of this book. For the time is near.

But since I know, beloved brethren, that very many are eager, either on account of the burden or the pain of smarting wrongs, to be quickly avenged of those who act harshly and rage against them, we must not withhold the fact in the furthest particular, that placed as we are in the midst of these storms of a jarring world, and, moreover, the persecutions both of Jews or Gentile…

He says that the time of retribution and of the end is near. With heavenly words he indicates the dire reason why those things that were commanded and spoken ought not be left in silence. Rather, they were written for the admonition of all.

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

Whoever does harm, he might still do harm. And whoever is filthy, he might still be filthy. And whoever is just, he may still be just. And one who is holy, he may still be holy.”

The blessed Blandina … rejoiced in her death as though she had been invited to a bridal banquet instead of being a victim of the beasts. After the scourges, the animals and the hot griddle, she was at last tossed into a net and exposed to a bull.

He shows that the judgments of God by which evil people are allowed to become even more evil are hidden yet just. Yet here we ought not think that evil persons harm only others; they harm especially themselves. And therefore it continues, "Let him who is filthy be filthy still." For to whom will that person be good who is harmful to himself?

He who is unjust, let him be unjust still; and he who is filthy, let him be filthy still. Here he shows the hidden, yet just, judgments of God, by which wicked men are allowed to progress to worse, that is, to reach the height of iniquity, so that a just judgment may be found.

“Behold, I am approaching quickly! And my repayment is with me, to render to each one according to his works.

What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. For the Creator and Lord of all Himself rejoices in His works.

It is recognized that there is no forgiveness of sins if penance is not done at this moment; nor is penance in this time of any avail for those who despair of the forgiveness of sins. But in the future time, there is to be no conversion for the wicked, and the penance of such people will be endless as well as useless.

Behold, I come quickly; and my reward is with me, to give to every one according as his work shall be. "I come," says the Lord, in the second coming, bringing with me what each must be repaid, whether good or evil.

I am the Alpha and the Omega, the First and the Last, the Beginning and the End.”

For they affirm that without those letters truth cannot be found; nay more, that in those letters the whole plenitude and perfection of truth is comprised; for this was why Christ said, "I am the Alpha and the Omega." In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name peristera/-(peristera),…

Whenever the faithful proclamation of the truth and the pure form of the virtues is confirmed by repetition, our spiritual mind is disposed toward a deeper worship. This is briefly yet meaningfully indicated at the end of this book when it signifies the deity of the Word by an Aand the assumed humanity by an W [he who is] the beginning without an end.

But you have that by which you may be raised up in wonder. For being itself is first and last, is eternal and most present, is most simple and greatest, is most actual and most immutable, is most perfect and immense, is supremely one and yet all-encompassing.

Blessed are those who wash their robes in the blood of the Lamb. So may they have a right to the tree of life; so may they enter through the gates into the City.

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

He calls those blessed who either wash their nuptial garment in the blood of the Lord's passion through the washing of regeneration which they receive or who through the sorrow of their heart and with tears accomplish the washing away of sins committed at the present time. He indicates that without doubt these will have the right to possess the tree of life.

These seals, then, are found in a twofold perfection: a series of twelve, which is a number of abundance, and of a thousand, which derives from a multiplication of ten by itself in a perfect way. Indeed, ten times ten are a hundred, and ten times a hundred are a thousand.

Outside are dogs, and drug users, and homosexuals, and murderers, and those who serve idols, and all who love and do what is false.

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

The dogs are not only the shameless and the unfaithful and those evildoers in the circumcision, for whom the apostle wept, but also those who, after their baptism, "returned to their own vomit." Therefore, with the fornicators and the murderers and the idolaters, they are foreigners to the heavenly city.

There must be a discerning investigation, so that the world be considered discriminately by the soul. It is fitting that there be great discernment in the guarding of the house, lest all have access to these powers. May nothing useless be announced to the king and the queen. For a robber should not be introduced before the king, except perhaps to be condemned.

“I, Jesus, have sent my Angel, to testify to these things for you among the Churches. I am the Root and the Origin of David, the bright morning Star.”

I, Jesus, he says, have sent my angel to testify to you about these things to the churches. He says that to bear witness is not to do so in secret or in a private whisper, but before the congregations everywhere, so that no one, pretending ignorance, might be wicked through willing misconduct.

This is that star of truth by which the magi themselves were led to his salutary presence. For our exposition can bring forward nothing more clearly than do the very words of this book.

I am the root and the offspring of David. Here he expresses the dual nature of his person, that he is both the maker of David according to divinity, and made from the seed of David according to the flesh. This is the question the Lord proposes to the Jews in the Gospel, how Christ is David's son, when David calls him his Lord in the Spirit? (Matt. XXII).

And the Spirit and the Bride say: “Draw near.” And whoever hears, let him say: “Draw near.” And whoever thirsts, let him draw near. And whoever is willing, let him accept the water of life, freely.

For I call as witnesses all listeners of the words of the prophecy of this book. If anyone will have added to these, God will add upon him the afflictions written in this book.

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

It is not that he denies that the words that he had spoken were not to be explained. Rather, around that very time in which the saint had his vision, the error of various teachers and heretics began to emerge and to take their rise.

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

And if anyone will have taken away from the words of the book of this prophecy, God will take away his portion from the Book of Life, and from the Holy City, and from these things which have been written in this book.

He who offers testimony to these things, says: “Even now, I am approaching quickly.” Amen. Come, Lord Jesus.

The grace of our Lord Jesus Christ be with you all. Amen.

Revelation of John22