Commentary on Revelation · Translation-Litteral21

1CHAPTER 21

2Revelation 21:1-5 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. And I saw the holy city, the new Jerusalem, descending out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven saying: behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, their God; and he will wipe away every tear from their eyes, and death shall be no more; neither shall there be mourning, nor crying, nor pain any more: the former things are passed away. And he that sat upon the throne said: behold, I make all things new. And he said: write; for these words are faithful and true .

3And he says, I saw new heavens and a new earth; for the first heaven and the first earth passed away, and the sea is no more . Peter says something similar in his second epistle, saying that “we, according to His promise, look for new heavens and a new earth.” (2 Peter 3:13) But he does not say that the heaven and the earth and the sea have passed into annihilation and nonexistence, or that others have been created in their stead; rather, that those now existing have cast off their corruption and have become new , as one puts off an old and polluted garment and removes its filth. For everything is called new that was not such before but has now come into being.

4Oecumenius commentary on 2 Peter 3:13

5"According to his promise." For He promised the faithful, saying: "I will come and take you, etc. (Jn. 14:33) “In my Father's house there are many mansions.” (Jn. 14:2) Therefore, Paul also says that, when the angel shall sound the trumpet from heaven, and the dead shall rise immortal (1 Thess. 4:15), they themselves will also meet the Lord in glory, signifying immortality by what he said about glory. But if they are immortal or incorruptible, surely they will also be new . If, however, these are new, it is evident that a new creature has been born to be changed along with the establishment of men: corruptible indeed because of the corruptible downfall of men, but incorruptible because of the renewal of men. Consider, moreover, that both the delay of time until the Lord's coming and the long-suffering expectation itself are said to effect our salvation.

6Then the creation will be made free from all corruption, which it has suffered through the transgression of men. And most trustworthy witness of these things is the divine apostle writing to the Romans and saying these things concerning the creation: “for the creation eagerly awaits the revelation of the sons of God; for the creation was subjected to futility, not by its own will but because of him who subjected it, with hope that the creation itself also will be liberated from the bondage of corruption into the freedom of the glory of the children of God.” (Rom. 8:19-21) And not only he but also the inspired prophet, singing concerning heaven and earth according to the testimony just cited: “and all of them shall be worn out as a garment, and like a mantle you will fold them up and they will be changed.” (Ps. 101:27)

7Oecumenius commentary on Romans 8:19-21

8" For the creation's eager expectation. " That is, the intense and vehement anticipation. He says it is like this: "Even the creation," he says, "eagerly awaits the glory about to be revealed to us." Why? Because, he says, having been created incorruptible, through the sins of men it has become corruptible, since we too, from incorruptible, became corruptible. Therefore the creation desires, he says, to receive the incorruption of men (and this will be at the resurrection), so that it too may obtain its proper incorruption. For when the man through whom incorruption became corruptible obtains incorruption, the creation will share in receiving its proper incorruption. The entire passage is a personification, both to indicate the excess of blessings and to show, as it were, that we owe more diligence to strive to attain such glory and incorruption than does the creation. For do not suppose that the lifeless and insensible creation expects or perceives such things. “The revelation.” The end, when it is about to be revealed, who are sons of God and who are sons of the Devil. “For creation was subjected to futility.” That is, to corruption. For this was condemned because of our sins. “Not willingly, but because of him who subjected it in hope.” He says this is the work of Christ’s power, that even the things heard were subjected in hope. For it itself, he says, hopes for deliverance; therefore it was subjected in hope of deliverance. Then he explains to himself in what hope, that even creation itself will be set free. “For even creation itself will be set free from the bondage of corruption into the freedom of the glory.” Into freedom, that is, into the freedom of glory; that is, through us creation too will be incorruptible, just as through us it became corrupt.

9And he says: And I saw the holy city, the new Jerusalem, descending out of heaven from God, prepared as a bride adorned for her husband . By Jerusalem he associates the blessed end and dwelling of the saints, which having called Jerusalem figuratively both now and in the times to come he has adorned magnificently and fittingly, that from sensible things we may send our mind to the intelligible blessedness and conduct of the saints.

10Was I not right in the above when I said that the vision calls the end of the holy ones and the dwelling there a figurative Jerusalem ?

11Behold, now it has revealed the riddle, saying, Behold, the tent of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, their God . The apostle made this clearer when he said later, “We who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.” (1 Thess. 4:17)

12Oecumenius commentary on 1 Thessalonians 4:17

13“ Then we who are alive .” After this he says, “both the living and those who are left, those who are worthy, together with those who have already died will be caught up.” Therefore do not suppose that the dead will be raised with difficulty. For the catching up will be together. “ On the clouds .” On the vehicle of God. For even Christ was taken up by a cloud. If he is about to come, why then are the faithful seized? So that they may meet him, it is an honor. Just as when a king enters a city, some meet him with honor while the condemned remain inside awaiting the judge, so then the righteous are seized, while the sinners, even if they are believers, remain. " in the air ." For through the clouds they will go into the air, that is, be taken up. " we shall always be with the Lord ." Then he also states the crown of blessedness, to be with Christ always.

14And he will wipe away every tear from their eyes . And Isaiah the prophet said a similar thing, saying “death was swallowed up in victory, and again God took away every tear from every face.” (Isa. 25:8) For if according to the divine apostle in that blessed Life of the Saints “pain and sorrow and groaning have fled away,” (Isa. 51:11) what kind of tear will remain for those who have escaped these things?

15He says the former things are passed away . He says the suffering of the saints has reached an end. Now the mutual exchanges of pains are provided.

16Behold , he says, I make all things new . For if the heavens and the earth and the sea are renewed, and moreover people themselves and the things of their joy and glory are new, not interrupted by tears or mourning or dishonor, then all things will be new . But do not think, O John, he says, that what is spoken and shown to you has some extravagant imagination or falsehood in magnitude; all things are faithful and true; therefore write them.

17Revelation 21:6-8 And he said to me, “It has been done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give freely from the spring of the water of life. The one who conquers will inherit these things, and I will be his God and he will be my son. But for the cowardly 1 , those who are unbelieving, detestable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death .”

18He says: It has been done ! What has been done? These things, that is the things said, and nothing false about them. He put " have been done " instead of "they will happen."

19He says: I am the Alpha and the Omega; the beginning and the end . Since he again takes up what was said earlier about him, we too, following him step by step, may again take up what we said before. The Alpha and the Omega, the beginning and the end , indicate God's lack of beginning and endlessness; for since nothing in this life among us is without a beginning, he used " beginning" and " end " in place of "without beginning" and "without end."

20He says: To the thirsty I will give freely from the spring of the water of life . In the Gospels the Lord says: “blessed are those who hunger and thirst for righteousness, for they shall be filled.” (Matt. 5:6) To the thirsty I will give freely from the spring of the water of life . And how, he says, freely , when the saints attain the coming life after many labors? Why then does he say to give freely ? This signifies that nothing comparable to the goods of that time can ever be brought by a man, even if he labors ever so much; this is what the apostle suggesting said: “For I consider that the sufferings of this present time are not worthy to be compared with the glory about to be revealed to us.” (Rom. 8:18)

21Oecumenius commentary on Romans 8:18

22So that we may not be thought more careless about the whole of grace, it even requires what is denied us. For if, he says, we share in the sufferings, we shall also share in the good things. "The sufferings of the present time in view of the future glory." He indicates the briefness of the sufferings by "the present time." Then he shows the whole character of grace, since God conquers contrary powers, and that we are not strong enough to deserve to undergo or to attain anything of that future exchange. "To be revealed to us." Well said, "to be revealed." For it exists even now, but it is hidden.

23The one who conquers , he says, will inherit both the passions and the evil beast, the Devil; will inherit these things . Therefore, the one who conquers .

24But as for the cowardly and unbelieving and these and those, there will be a portion in the lake of fire. He calls cowardly those who are weak in every good work through voluntary misery.

25And he says false to all liars. He did not say to the liars but to the false ones, that is, to those who act against nature and, having falsified the natural beauty of virtue, wear counterfeit faces of depravity. And that that fire will be the second death has been said among those who have reached it.

26Revelation 21:9-14 And one of the seven angels who had the seven bowls that were full of the seven last plagues came and spoke with me, saying: Come, I will show you the bride, the Lamb’s wife. And he carried me away in the Spirit to a great and high mountain and showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God; her radiance was like a very precious stone, as a jasper stone, clear as crystal. She had a great and high wall, with twelve gates 2 , and at the gates twelve angels, and names written, which are the names of the twelve tribes of the sons of Israel. From the east three gates, and from the north three gates, and from the south three gates, and from the west three gates 3 ; and the wall of the city had twelve foundations, and on them were twelve names, the names of the twelve apostles of the Lamb.

27And one of the seven angels came and said to me, who were these seven about which much was spoken in the earlier ones (Rev. 15-17):

28Come , he says, I will show you the bride of the Lamb . He wishes to show “the church of the firstborn who are enrolled in heaven,” (Heb. 12:23) which Jerusalem he also calls the heavenly; concerning which Paul spoke to the Hebrews, saying, “For you have not come to a mountain that can be touched and that is burning with fire, and to darkness and gloom and a storm, and the sound of a trumpet, and the voice of words, which those who heard it begged that no further word be spoken to them. For they could not bear what was commanded. Even if a beast touches the mountain, it shall be stoned, or shot through with an arrow. And so terrifying was the sight that Moses said, "I am exceedingly afraid and trembling. But you have come to Mount Zion and to the city of the living God, heavenly Jerusalem, and to multitudes of angels, to the festive gathering and assembly of the firstborn who are registered in heaven, and to God the judge of all.” (Heb. 12:18-23) 4 Through the assembly or church of all the saints and through the heavenly Jerusalem the word depicts the blessedness of the saints, and the life they shall have in God and with God, as it has been said, adorning it bodily and gloriously, and leading our mind into a spiritual glory and brightness.

29Oecumenius commentary on Hebrews 12:18-23

30There is fire, for this reason, that God may appear more fearsome to those who were delivering the law. "And to darkness and gloom." Darkness and gloom signify the shadow of the Old Testament. For if those were figures, it is evident that until the truth came, the figures were obscure, while it was not known what they signified. Moreover, darkness also signifies the invisibility of God. "and to darkness," he says, "under his feet." (Ps. 17:10) "and a storm." By the word, storm, he excites them when they were sluggish. Indeed, the storm is a twisting of the wind.

31And the trumpet, however, as if in the presence of the king; for this will be in the second coming.

32"and the voice of words." For Moses spoke, and God answered. Indeed, it was necessary for the voice of God to be formed (Ex. 19:19), so that the lawgiving would be worthy of faith, and it would not be thought to be from Moses, through whom God was about to bring the law. "For they could not bear what was commanded." He stated the reason for the excuse, because they could not bear what was being defined, that is, what was being commanded or said. Indeed, they said to Moses: "Speak to us, and let not God speak to us." (Ex. 20:19) "Even if a beast touched the mountain." Such was the terror that if the beast touched the mountain, it was stoned. "And so terrifying was the sight." It wishes to show that the New Testament also excels in relation to the Old. For indeed, even if the Old had nothing of this kind that the New has, it was to be feared in some way; however, the New, having perfection, is gentle and without terror. "that Moses said, "I am exceedingly afraid and trembling." This was also said by the one who was about to enter into darkness. "But you have come to Mount Zion and to the city of the living God, heavenly Jerusalem, and to multitudes of angels.” Instead of the people of Judah, angels are present. And he says there is a festive gathering among the multitude of angels. He also speaks of the firstborn, the faithful, whose names are written in the book of life. For this is what the Lord also says to the disciples: “Rejoice because your names are written in heaven." (Luke 10:20)

33He calls the firstborn holy, who have something excellent beyond other faithful ones who have received adoption from the firstborn who are among us, who by the right of the firstborn have some special birthrights.

34"and to God the judge of all." As if he were saying: They did not even dare to listen to the word; but you, on the other hand, have approached the very judge, that is, Christ. "For the Father," he says, "does not judge anyone, but has given all judgment to the Son." (In. 5:22)

35Therefore, from that state. “ And he carried me away in the Spirit to a great and high mountain and showed me the holy city Jerusalem coming down out of heaven from God, having the glory of God .” For without spiritual grace no human mind could ever be exalted so as to enter into the perception of the glory of the saints. And fittingly the church, and likewise the life of the righteous and the state; there also was a great and high mountain ; for nothing lowly or close to the ground or prostrate was among them, but all things were high and uplifted. For it is written concerning them that “the mighty ones of the earth were greatly exalted by God.” (Ps. 46:10)

36Her radiance , that is, the Sun of righteousness Christ (Ma. 4:2), is said to be like a jasper stone . The jasper , as was said above, being somewhat green, signifies the life-giving and life-sustaining Christ, “who opens his hand and fills every living thing with good will” (Ps. 145:16); for green is considered the source of all earthly food. But the jasper was also clear as crystal , showing the purity and holiness of Christ; “for he committed no sin, and deceit was not found in his mouth,” (Isa. 53:9) according to the prophecies of Isaiah. And Christ again is the wall of the saints, that is, of his church, being our bulwark and defense and help.

37He says that it has twelve gates , by which he alludes to the divine apostles who proclaimed to us the entrance into faith in Christ. And on the gates are twelve angels ; for I am persuaded that they co‑operated with the holy apostles, and that divine angels aided the faith of the world; for if the law given through Moses was spoken by angels, as the apostle says; “if the word spoken through angels proved unwavering,” (Heb. 2:2) 5 how much more did the evangelic proclamation have angels cooperating?

38Oecumenius commentary on Hebrews 2:2

39"The word spoken through angels." Either Paul speaks of the law as having been given through angels, as he also says in the Epistle to the Galatians: "Ordained through angels," (Gal. 3:19) or administered; or of those things which were said to others by angels: as concerning the Sodomites (Gen. 19:1), as concerning the lamentation in the book of Judges (2:1), when the angel of the Lord came to the Israelites and reproached them for their transgression. "It was necessary," he said, "to remove all these nations from the midst, but you also made treaties with them: therefore the Lord will not destroy the nations that have been left behind." Upon hearing this, they all wept with one heart: therefore, the place was called the Place of Weeping.

40But he says, this is of such a nature. For if those things predicted by angels have happened and have come to pass, how much more will those things predicted by the Son of God happen?

41And he says, and names written, which are the names of the twelve tribes of the sons of Israel . Israel is indeed sensibly 6 [αἰσθητῶς] those born of Jacob the patriarch; but spiritually it is those who conform to the faith of our father Abraham. And to this the apostle, called “father of those by circumcision not only but also of those who follow the footsteps of the faith of our father Abraham,” (Rom. 4:12) bears witness;

42Oecumenius commentary on Romans 4:12

43“Not only for those in the uncircumcision.” For just as those in foreskin would not thereby alone claim Abraham as father, because he trusted while in uncircumcision, unless they also imitated his faith; so neither do those in circumcision obtain Abraham merely by being circumcised, unless they also imitate his faith. It is therefore clear that the Jews will fall away from kinship with Abraham if they do not believe. “But to those who walk in the steps.” To those who are persuaded, who remain. “In the footsteps of faith.” In imitation, in likeness. Tracks are called the marks and signs of the advancing feet. Since these are later, he says fittingly and appropriately to those who remain and follow the footsteps, that is, walking according to his traces and his way, which existed without circumcision. “Which was in the uncircumcision.” He again reminds that he believed while uncircumcised, and was later circumcised.

44For Israel is interpreted as “the mind seeing God 7 ,” that is, discerning. And which of the faithful more than these perceived God, or have become discerning by the abundant working of the Spirit? Therefore the names of these are written on the gates of the city . And the twelve tribes indicate the fullness of the faithful; for having once called the faithful Israel , he has also adhered to the number of their fullness, saying twelve tribes , and he says that from the four quarters of the world there were three at each gate. For the glorious apostles wholly took up a triad, proclaiming it consubstantial to the nations, and “baptizing them in the name of the Father and of the Son and of the Holy Spirit.” (Matt. 28:10)

45And the wall of the city , he says, had twelve foundations ; for Christ, whom we have thought of as a wall, rests upon the preaching of the apostles, and upon them has gone forth as a “chief cornerstone,” (1 Peter 2:6; Isa. 28:16; Eph. 2:20) as it is written.

46Oecumenius commentary on 1 Peter 2:6

47For when you have tasted , that is, when you have progressed through the practice of the sacred commandments according to the Gospel, you have recognized the sweetness of the doctrine by sense: for sense is more effective than any word for knowledge, since that which reaches experience is more pleasing than any word. Therefore, as you have tasted the Lord is good, show the goodness of sweetness to others, and apply yourselves to Him as to a living stone, rejected indeed by men, but chosen by God and honorable , who has also been proclaimed through the prophets: being bound to one another in love, and being fitted together for the completion of a spiritual house, having no care for contempt among men: for neither did Christ, the cornerstone , have that care, who was rejected by them: and being built up and perfected into a spiritual house by yourselves, demonstrating a holy priesthood , offer spiritual sacrifices, which are far more acceptable to God than sacrifices lacking reason. For you cannot, without a firm bond of mutual love, offer pure sacrifices to God. For it is said: "Lifting up holy hands without anger and disputes." (1 Tim. 2:8) For how can one who strives to unite himself with God through prayer achieve this, while separating himself from his brother through anger and wicked disputes?

48Oecumenius commentary on Ephesians 2:20

49"Indeed the cornerstone." For he is the one who binds and tightens both the foundation and the building. And see, sometimes it says he tightens it from above, where it calls him the head; at other times from below, as with regard to the cornerstone; elsewhere it calls Christ the foundation. "In whom all. .." In whom is the cornerstone.

50And upon them, that is, upon those foundations , are twelve names of the twelve apostles of the Lamb . He has barely revealed the riddle, plainly saying that he calls the apostles the gates and foundations of the holy city of the church; by whose teaching may we all abide, turning away from the profane babblings of the false knowledge of heretics; by the grace of Christ our teacher and chief shepherd; to whom be glory forever. Amen.

51[Twelfth Discourse]

52Moreover, concerning the holy city, the heavenly Jerusalem, there is an account by the divine evangelist of its size and measure and adornment and other arrangement. And he says that,

53Revelation 21:15-22 The one who spoke with me had a golden reed to measure the city and its gates and its wall. And the city lies foursquare, and its length is equal to its breadth, and its height is equal. And he measured the city with the reed at twelve thousand stadia; its length and its breadth and its height are equal. And he measured its wall a hundred and forty-four cubits of a man, which is an angel. And the material of its wall was jasper; and the city was pure gold, like clear glass. And the foundations of the wall of the city were adorned with every kind of precious stone: the first foundation jasper, the second sapphire, the third chalcedony 8 , the fourth emerald, the fifth sardonyx, the sixth carnelian, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh hyacinth, the twelfth amethyst. And the twelve gates were twelve pearls, each single gate was of one pearl; and the street of the city was pure gold, like transparent glass. And I saw no temple in it, for the Lord God Almighty and the Lamb are its temple .

54The reed with which he measured the holy city was geometric; and it was golden because of the preciousness of both the measuring angel and the city being measured. And the city , it says, lies foursquare, and its length, its breadth, and its height are equal . The foursquare shape, as it seems to those skilled in these matters, is and is called a cube; for there is also a plane square; but when it is both square and equilateral in all dimensions, they say the cube signifies stability; for the good things of the saints are permanent and unchangeable, with no transformation corrupting their blessedness. The greatness of the city reveals both the magnificence of the saints and that, even if they are far surpassed in number by the sinners, nevertheless they themselves are not few in number, but are such as to fill so great a city.

55And he measured , says, its wall at a thousand and four hundred cubits by the measure of a man, which is that of an angel . In many places, according to the customary usage of the divine Scripture, men are called angels. And this is clear from those passages in which Gabriel the Archangel is interpreted as a man of God (see Dan. 9:21). And the prophet said, “You will save men and beasts, O Lord” (Ps. 36:6): men indeed are called angels, beasts the men; for despite the mind of the angels we men happen to be irrational and brute. For he did not say “men and beasts” so that one might be proud, meaning true men and real beasts; for it was said to the apostle about the beasts, “Is God concerned with oxen?” (1 Cor. 9:9) Therefore the things called beasts by the prophet must be understood as men, and those called men as angels.

56Oecumenius commentary on 1 Corinthians 9:9

57"Is God concerned with oxen?" So that no one may say, "And what concern has that to do with the preceding matter about the oxen?" he says, "Is God concerned with oxen?" For he is indeed concerned even about animals, but not in the sense of establishing a law for them. Rather from this he wishes to discipline us: that those who toil should not toil in vain, but should be nourished from their labors.

58But the Lord also, according to Luke, called men angels, saying, "Let your loins be girded and your lamps burning, and you likewise are like men awaiting their Lord, when he will be released from the wedding.” (Luke 12:35-36) Since therefore in many respects men are called angels from above; and they have eyes toward God. For this reason he says here a measure of man which is an angel . The saying hints that the divine is altogether incomprehensible, for we have conceived Christ as a wall of the city in the things before, and still more by contemplation of the majesty of God men become angels.

59Therefore the wall of the city was measured by an angelic rod and not by a human one. And the secret who is to have the number of the rods is by the wisdom of the angels, who also measured it knowingly.

60And he says that the inner structure of its wall is jasper . Already we have received jasper as the symbol of the incorruptible and life-giving Christ.

61And he says the city is pure gold , like clear glass . The gold is arranged with brilliance and transparency. The precious and purity of the saints is presented in works and words.

62And he says the foundations of the wall of that city are adorned with every precious stone . As for the foundation of the wall, the Lord is a wall , as has been said many times. We have spoken of the holy apostles in the foregoing. As though Christ rests in their teaching and has mounted upon them according to the promise given, in which he also says, “and behold, I am with you all the days until the end of the age.” (Matt. 28:20) Therefore these are the foundations , that is, the apostles, in every excellence; for the precious stones denote excellence, they are adorned ; for by deed they became pure through the preaching and through the struggles for Christ and by their favorable nature toward him even unto blood. And if anyone will wish to be precise even about the stones, such a kind of vision may be found, but a little from above will be enough. The high priests according to the law of Moses were variously attired with a kind of tunic and a shoulder-covering and a mitre and a breastplate, girded and surrounded by other things (see Ex. 29:5-6), both awe and astonishment, moreover exhibiting a secret symbolism through their form. And among them was also the saying of judgment (see Ex. 28:15), which was carried upon the shoulder-covering by a woven work in various fashion. The form of the saying was a double breastplate, a small and square thing (Ex. 28:16), in which twelve stones were set in four rows with the names of the sons of Israel; some of these stones indeed were also placed in the foundations of the wall there, others were corner-stones and not placed in those. For in the breastplate of judgments there are borne eight stones corresponding to the foundations there: jacinth; sapphire; emerald; sardius; chrysolite; beryl; topaz; amethyst; and four of the stones in the foundations are not numbered with those in the breastplate of judgment. They are these: sardonyx; chrysoprase; hyacinth.

63And there were also the gates of the city , which we likewise received as the apostles, each one from a single pearl . Therefore the pearl is now set as new, not itself numbered among the stones of the list, and it is possible to see that the newly named ones are rather more valuable than those placed in the list in the old book; by which is indicated that the holy apostles have knowledge of the Old Covenant and approve of the decrees established in that, and the wise apostle could say, “having been made righteous according to the law, I am blameless” (Philip. 3:6) and also approved in the precepts of the New Covenant, and that its knowledge has been enriched, which was much clearer and somewhat more precious than the knowledge in the Old, if indeed the things in the law were a shadow, and the things in the New were truth; for this is hinted by the mingling set forth: both the precious stones of the Old and the New are in the foundations of the city, which, as has been said, testify to the apostles.

64Oecumenius commentary on Philippians 3:6

65“Out of zeal.” For one may be a Pharisee, yet not a zealot. According to the righteousness in the law. Since the Jews also persecuted the Church, not out of zeal for God but out of love of authority, and this is evident. For he who is blameless according to the righteousness in the law, how would he be about to persecute out of love of authority and not out of zeal for God?

66And this is what the Lord said in the Gospels: “therefore every scribe instructed in the kingdom of heaven is like a householder who brings out of his treasure new things and old.” (Matt. 13:52) And he says that the gates of the city, which we have likewise conceived in describing the apostles who arrived, each one is made of a single pearl, their preciousness being pure and bright, as they are described.

67And the street of the city , he says, was pure gold, like transparent glass . It has been said that gold and the purity and transparency of glass signify the precious and refined aspect of the holy life.

68And he says I saw no temple in it; for the Lord God Almighty and the Lamb are its temple . For what need is there of a temple when He is present and in a certain sense cohabiting with the saints of God and is seen face to face as far as possible? For the divine apostle called the present knowledge of God “through a mirror and in a riddle”; but the future, “face to face.” (1 Cor. 13:12)

69Oecumenius commentary on 1 Corinthians 13:12

70“For we see now, he says, through a mirror.” Then, since a mirror shows a more indistinct imitation of what is displayed, he added, “In a riddle,” indicating that the knowledge now thought most perfect is more dim, and likewise the thing that is made visible in a mirror. “Face to face.” Not that the Divine has any bodily or sensible face, but he sets the word “face” spiritually to denote a clearer and more distinct knowledge. I take him to mean this concerning the Son and our Lord Jesus Christ. “Then shall I know.” Now, he says, I know him in part; then shall I know and long for him even as he has now known me. For now we do not know him, but he both knew and drew us to himself. For then we shall also know him and hasten toward him, receiving a more visible experience of his sweetness. Having said this, he removes from them the pride in their knowledge, showing the present knowledge to be partial, and that this knowledge itself is not from us but a gift to us from God, and apart from our labors. For he, he says, knew us and drew us to himself. “Even as I was known.” Instead of “I was known,” meaning precisely and completely. For on this account, he says, I too was known at the beginning, that I might know him also, as far as it is possible for a human, completely and precisely the Master who knew me.

71But naturally one might ask, what then? We have already invoked God the Almighty, and the Father of the Lord and of the Lamb, the Son of God; shall we not also recall the Holy Spirit? One must say to him: saying, “O this one,” the Lord and God named the Father and the Son and the Holy Spirit, for God did so; and again saying, “ the Lord God Almighty ,” he signified the Holy Trinity by the three names. But someone might also ask this: why, then, having been reminded of the venerable Trinity by the saying “ the Lord God Almighty are its temple ,” is the Lamb , who is Christ, counted to us from the outside, so that we should no longer conceive a Trinity? May it not be so, I should say to him. For we are not taught so, but a memory is borne of both the Holy Trinity and of the Lamb , the sense of the statement signifying that the one who was incarnate is of the Holy Trinity, and that after the flesh the Son fills the Holy Trinity and is not now in heaven separated from the flesh. For he indicated the Son incarnate by periphrasis both by “God who is the Son,” and by “ the Lamb ,” which again is the same Christ incarnate, consubstantial with us and enlivened intelligibly; in whom the Word is united to the particular flesh according to hypostasis.

72Revelation 21:23-25 And the city needs neither sun nor moon to shine on it, for the glory of God has lit it, and its lamp is the Lamb. And the nations will walk by its light; and the kings of the earth will bring their glory and honor into it; and its gates shall not be shut by day; for there will be no night there .

73And the city, it says, has no need of the sun . For they enjoy the light of the divine and spiritual. For in that time the saints perceive, at the end of the spiritual things, no need of sensible light.

74And it says the nations will walk by its light . Not only the nations , but also the saints from Israel who have believed. But since those from the Gentiles are more numerous, it indicated these as well as those from the greater number.

75And the kings of the earth will bring their glory and honor into it . He calls all the saints kings of the earth , concerning whom it is written in the passage appointing “the heavenly kings over it, they shall be whitened in Selmon,” (Ps. 67:15) as was said before. These therefore have even glorious and honorable status. And he says: the boastings borne of virtue will be laid up in that holy city, as he said that the goods of virtue dwell together with the saints.

76And its gates he says shall not be shut by day . The meaning is twofold: for either this says that there will be peace and absence of fear, such that there will be no need to keep watch over the city by day or to bar the doors ever, or that the apostolic teachings, for we called the apostles gates , will not be silenced even there, but the apostles will be present there as teachers of new doctrines and of more divine things to the saints; for the righteous are “children of day and light,” (1 Thess. 5:5) they will delight in divine and illuminating praises and mysteries, light ever being about them and a divine shining of light.

77Oecumenius commentary on 1 Thessalonians 5:5

78"You are children of light." For as those who perform deeds worthy of Gehenna are called children of Gehenna, and the disobedient are called children of disobedience, so too are those who do just and enlightened deeds called children of light and of day. We are not of the night, that is, children of sin

79For he says there will be no night there . For if the divine radiance were ever interrupted, then there would be night; but if it is impious to say this, that the divine light ever ceases, how could there be night for the saints?

80Revelation 21:26-27 And they will bring the glory and the honor of the nations into it. and nothing unclean and no one who practices abomination and falsehood shall ever enter it, but those who are written in the book of life of the Lamb .

81Glory and honor of the nations , that which is brought into the holy city, in an indirectness he said those who among the Gentiles have become esteemed and have behaved worthy of life; for these shall be carried into the heavenly Jerusalem and shall dwell together with the saints therein.

82And he says that and nothing unclean and no one who practices abomination and falsehood shall ever enter it, but those who are written in the book of life of the Lamb . “For what fellowship has light with darkness,” (1 Cor. 6:14) or a sinner with the righteous of God? whom the Lord in the Gospels also delivered to us as separated by a great chasm. (see Luke 16:26)

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84Translator’s notes for chapter 21.

851. The oldest Oecumenius manuscript reads “But for the rest [λοιποῖς].” But manuscripts 203 and 240 have the correct reading “cowardly [ δειλοῖς]”. Oecumenius uses the word “cowardly [δειλοῖς]” in his comments below.

862. The oldest Oecumenius manuscript reads “fifteen.” Manuscripts 203 and 240 have “twelve”, which is the correct reading. Oecumenius also has “twelve” in the comments below.

873. The oldest Oecumenius manuscript omits “and from the west three gates.” Manuscripts 203 and 240 has that reading.

884. Oecumenius, in his commentary on the epistle to the Hebrews reads… There is fire, for this reason, that God may appear more fearsome to those who were delivering the law. " And to darkness and gloom ." Darkness and gloom signify the shadow of the Old Testament. For if those were figures, it is evident that until the truth came, the figures were obscure, while it was not known what they signified. Moreover, darkness also signifies the invisibility of God. " and to darkness ," he says, "under his feet." (Ps. 17:10)

89" and a storm ." By the word, storm, he excites them when they were sluggish. Indeed, the storm is a twisting of the wind.

90And the trumpet , however, as if in the presence of the king; for this will be in the second coming.

91" and the voice of words ." For Moses spoke, and God answered. Indeed, it was necessary for the voice of God to be formed (Ex. 19:19), so that the lawgiving would be worthy of faith, and it would not be thought to be from Moses, through whom God was about to bring the law.

92" For they could not bear what was commanded ." He stated the reason for the excuse, because they could not bear what was being defined, that is, what was being commanded or said. Indeed, they said to Moses: "Speak to us, and let not God speak to us." (Ex. 20:19)

93" Even if a beast touched the mountain ." Such was the terror that if the beast touched the mountain, it was stoned.

94" And so terrifying was the sight ." It wishes to show that the New Testament also excels in relation to the Old. For indeed, even if the Old had nothing of this kind that the New has, it was to be feared in some way; however, the New, having perfection, is gentle and without terror.

95" that Moses said, "I am exceedingly afraid and trembling .." This was also said by the one who was about to enter into darkness…." But you have come to Mount Zion and to the city of the living God, heavenly Jerusalem, and to multitudes of angels .” Instead of the people of Judah, angels are present. And he says there is a festive gathering among the multitude of angels . He also speaks of the firstborn , the faithful, whose names are written in the book of life. For this is what the Lord also says to the disciples: “Rejoice because your names are written in heaven." (Luke 10:20)

96— [OECUMENIUS] He calls the firstborn holy, who have something excellent beyond other faithful ones who have received adoption from the firstborn who are among us, who by the right of the firstborn have some special birthrights. [ end of the Oecumenius excerpt ] —

97" and to God the judge of all ." As if he were saying: They did not even dare to listen to the word; but you, on the other hand, have approached the very judge, that is, Christ. "For the Father," he says, "does not judge anyone, but has given all judgment to the Son." (Jn. 5:22)

985. Oecumenius makes a very similar statement in his commentary on Hebrews 2:2, saying, “But he says, this is of such a nature. For if those things predicted by angels have happened and have come to pass, how much more will those things predicted by the Son of God happen??

996. αἰσθητῶς is an adverb in Ancient and Koine Greek that means perceptibly, sensibly, or in a manner that can be perceived by the senses.

1007. The interpretation of "Israel" as "the mind seeing God" (Greek: nous horōn theon) is a specific theological interpretation, particularly by Early Church Fathers like Origen, suggesting a spiritual, not just physical, people who have spiritual insight, contrasting with earthly wisdom, even though the common biblical name origin is from Jacob's wrestling with God ("struggled with God and prevailed").

1018. The oldest Oecumenius manuscript reads καρχηδών, but Oecumenius manuscripts 203 and 240 have the correct reading χαλκηδών.