1 And I saw a new heaven and a new earth; for, the first heaven and the first earth, have passed away, and, the sea, is no more.
Irenaeus · AD 202 For after the times of the kingdom, he says, "I saw a great white throne, and Him who sat upon it, from whose face the earth fled away, and the heavens; and there was no more place for them." And he sets forth, too, the things connected with the general resurrection and the judgment, mentioning "the dead, great and small." "The sea," he says, "gave up the dead which it had in i…
Cassiodorus · AD 585 This passage announces the power and strength of the Lord with the words "He has established them forever, and for ages of ages: he has made a decree, and it shall not pass away." This is to remove all doubt that God is almighty, for what he has established continues in being without change, since this conclusion is applied to the things of heaven.
Bonaventure · AD 1257 In the mystery of the disclosing of Scriptures, Christ is pointed to through the One who brings about eternal beatitude, for he saw "a new heaven and a new earth." These, then, are the mysteries concerned with the Tree of Life, that is, Holy Scripture, because it begins with eternity and ends in the direction of eternity.
2 And, the holy city, new Jerusalem, saw I coming down out of heaven from God, prepared as a bride adorned for her husband.
Irenaeus · AD 202 When these things, therefore, pass away above the earth, John, the Lord's disciple, says that the new Jerusalem above shall [then] descend, as a bride adorned for her husband; and that this is the tabernacle of God, in which God will dwell with men.
Apringius of Beja · AD 600 The heavenly Jerusalem is the multitude of the saints who will come with the Lord, even as Zechariah said: "Behold, my Lord God will come, and all his saints with him." These are being prepared for God as a fine dwelling, namely, those who will live with him.
Bonaventure · AD 1257 When these things have been attained, our spirit becomes hierarchical for ascending upward according to its conformity to that supernal Jerusalem, into which no one enters unless it first descends into the heart through grace, as John saw in his Apocalypse.
3 And I heard a loud voice out of the throne, saying—Lo! the tent of God, is with men, and he will tabernacle with them, and, they, shall be, his peoples, and, he, shall be, God with them;
Oecumenius · AD 550 Behold, 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.
Andreas of Caesarea · AD 614 The saint is instructed from heaven that this is the true dwelling whose type was indicated by Moses, or rather the prefiguration of the type, since the type exists in the church of the present day.
Bede · AD 735 Behold, the dwelling place of God is with men, etc. God himself will be the reward of eternal beatitude for the elect, which they will possess forever as they are possessed by Him.
4 And he will wipe away every tear out of their eyes,—and, death, shall be no more, and grief and outcry and pain shall be no more: the first things, have passed away.
Tertullian · AD 220 The angel echoes the same to John: "And God shall wipe away all tears from their eyes; " from the same eyes indeed which had formerly wept, and which might weep again, if the loving-kindness of God did not dry up every fountain of tears.
Oecumenius · AD 550 And 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.
Bede · AD 735 And God will wipe away every tear from their eyes. Such great and exalted clarity from the gift of God will appear in that city that no traces of the old world will remain. Since the heavenly incorruption will exalt the bodies, and the vision of the eternal King will nourish the minds.
5 And he that was sitting upon the throne said— Lo! I make all things, new. And he saith—Write! because, these words, are, faithful and true.
Irenaeus · AD 202 Of this Jerusalem the former one is an image-that Jerusalem of the former earth in which the righteous are disciplined beforehand for incorruption and prepared for salvation.
Apringius of Beja · AD 600 The promise of the Most High is accomplished for the saints, so that they might be renewed in all things and might shine with every splendor. Therefore, the apostle says, "and the dead will rise incorruptible," and they will change into glory.
Andreas of Caesarea · AD 614 These words are true, for they issue from the Truth himself and are [expressed] no longer by way of symbols. Rather, they are recognized by the realities themselves.
6 And he said unto me—Accomplished! I, am the A, and the Z, the Beginning and the End: I, unto him that is thirsting, will give of the fountain of the water of life, freely:
Clement of Alexandria · AD 215 The sensible types of these, then, are the sounds we pronounce. Thus the Lord Himself is called "Alpha and Omega, the beginning and the end," "by whom all things were made, and without whom not even one thing was made." God's resting is not, then, as some conceive, that God ceased from doing.
Primasius of Hadrumetum · AD 560 From this fountain [God] refreshes believers who are now on the way. However, to those who conquer he will provide abundantly [from this fountain] and give them to drink in the fatherland.
Alcuin of York · AD 804 QUESTION: To him that thirsteth, I will give of the fountain of the water of life, freely. ANSWER: He now bedews believers on the road with drops of this same fountain which he will let those who overcome drink plentifully from when they have reached their fatherland. He does both freely, and the grace of God is life everlasting in Christ Jesus our Lord. [Rom. 6:23]
7 He that overcometh, shall inherit these things,—And I will be, to him, a God, and, he, shall be, to me, a son;
Lucius Caecilius Firmianus Lactantius · AD 325 Let those who are hungry come, that being fed with heavenly food, they may lay aside their lasting hunger; let those who are athirst come, that they may with full mouth draw forth the water of salvation from an ever-flowing fountain.
Oecumenius · AD 550 The 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.
Andreas of Caesarea · AD 614 He who conquers in the war against the invisible demons will receive these good things, becoming a son of God and reveling in the good gifts of the Father.
8 But, as for the timid, and disbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all the false, their part, is in the lake that burneth with fire and brimstone,—which is the second death.
Tertullian · AD 220 "But the fearful," says John-and then come the others-" will have their part in the lake of fire and brimstone." Thus fear, which, as stated in his epistle, love drives out, has punishment.
Bede · AD 735 But for the cowardly, and unbelieving, and abominable, etc. He always mixes harsh warnings with soothing words to instill caution. Thus, Psalm 145, while abundantly declaring the grace of the Lord's mercy, suddenly introduces His strict judgment, saying: The Lord preserves all who love Him, but all the wicked He will destroy (Psalm 145).
Bonaventure · AD 1257 Likewise, Scripture enlightens from below by showing forth the torments of hell. In the Psalm: He rains upon the wicked fiery coals and brimstone; a burning blast is their allotted cup. In the Apocalypse: Their portion shall be in the pool that burns with fire and brimstone. And the smoke of their torments goes up forever and ever.
9 And there came one of the seven messengers which had the seven bowls, that were full of the seven last plagues, and spake with me, saying— Hither! I will point out to thee the bride, the wife of the Lamb.
Cyprian · AD 258 That Christ is the Bridegroom, having the Church as His bride, from which spiritual children were to be born. In Joel: "Blow with the trumpet in Sion; sanctify a fast, and call a healing; assemble the people, sanctify the Church, gather the elders, collect the little ones that suck the breast; let the Bridegroom go forth of His chamber, and the bride out of her closet." Also in…
Andreas of Caesarea · AD 614 Through this passage it is shown that the angels not only induce the worst plagues but also act as physicians, at one time cutting and at another time applying healing medications. For he who once brought on a plague to those who deserved it, now shows to the saint the beatitude of the church. And fittingly does he call the bride the "wife" of the Lamb.
Alcuin of York · AD 804 THERE FOLLOWS: Come; I will shew thee the bride, the wife of the Lamb. ANSWER: By the bride and wife he means the Church, which, while remaining unstained, is always engendering spiritual children to God; or he may also call it so because it is now espoused to God, and is then to be led to the immortal nuptials.
10 And he carried me away, in spirit, unto a mountain great and high, and pointed out to me the holy city, Jerusalem, coming down out of heaven from God;
Tertullian · AD 220 This both Ezekiel had knowledge of and the Apostle John beheld. And the word of the new prophecy which is a part of our belief, attests how it foretold that there would be for a sign a picture of this very city exhibited.
Andreas of Caesarea · AD 614 That he was "carried away in the Spirit" indicates that through the Spirit he was elevated in his mind from earthly things to the contemplation of heavenly realities. The image of the "great mountain" indicates the sublime and transcendent life of the saints, in which the wife of the Lamb, the Jerusalem above, will be made beautiful and glorified by God.
Bonaventure · AD 1257 Now, the great number of thoughts arising out of faith transcend in clarity the light of the stars. Hence, in the Apocalypse: "He took me up in spirit to a mountain, great and high, and showed me the holy city Jerusalem, coming down out of heaven." And I saw that it had twelve gates, and over each gate a pearl, so that each gate was of a single pearl.
11 having the glory of God,—her lustre, like unto a stone most precious, as a jasper stone, shining as crystal;
Shepherd of Hermas · AD 160 And the gate glittered to such a degree under the sunbeams, that I marvelled at the splendour of the gate; and round about the gate stood twelve virgins.
Apringius of Beja · AD 600 We read of this very city in the prophets: "The sun shall be no more your light by day, nor shall the brightness of the moon give you light.
Bede · AD 735 Her light was like a precious stone. The precious stone is Christ, who says: The glory which you have given me I have given to them (John 17).
12 having a wall great and high, having twelve gates, and, at the gates, twelve messengers, and names inscribed, which are [the names] of the twelve tribes of the sons of Israel,—
Victorinus of Pettau · AD 304 In that he says there are three gates placed on each of the four sides, of single pearls, I think that these are the four virtues, to wit, prudence, fortitude, justice, temperance, which are associated with one another. And, being involved together, they make the number twelve.
Apringius of Beja · AD 600 "And it had a great, high wall." Zechariah said, "For I will be," says the Lord, "a wall of fire round about." What is so great and high as the Lord of majesty, who with the protection of his presence surrounds the holy city?
Bonaventure · AD 1257 Now, the great number of thoughts arising out of faith transcend in clarity the light of the stars. Hence, in the Apocalypse: "He took me up in spirit to a mountain, great and high, and showed me the holy city Jerusalem, coming down out of heaven." And I saw that it had twelve gates, and over each gate a pearl, so that each gate was of a single pearl.
13 on the east, three gates, and, on the north, three gates, and, on the south, three gates, and, on the west, three gates;
Caesarius of Arles · AD 542 The city that is described is the church, which is extended throughout the whole world. There are groups of three gates on each of the four sides because throughout the four quarters of the world the mystery of the Trinity is preached in the church.
Apringius of Beja · AD 600 It says that the gates are divided into four groups: "on the east three gates, on the north three gates, on the south three gates, and on the west three gates." This signifies that the four parts of the world have accepted the mystery of the Trinity. That the names of the patriarchs are inscribed demonstrates that the ancient faith has been fulfilled.
Bede · AD 735 To the east three gates, etc. I believe that this detailed description of the gates was meant to indicate the mystery of the number twelve, by which either the sum of the apostles or the perfection of the Church is represented, because through it, the faith of the Holy Trinity was to be proclaimed to the whole world.
14 and, the wall of the city, having twelve foundations, and, upon them, twelve names of the twelve apostles of the Lamb.
Oecumenius · AD 550 And 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. And upon them, that is, upon those foundations, are twelve names of the twelve apostles of the Lamb.
Andreas of Caesarea · AD 614 The foundations of the wall are the blessed apostles, upon whom the church of Christ has been established. Their names have been inscribed upon them, as upon a public placard, for the easy instruction of those who read them.
Bonaventure · AD 1257 This Holy Spirit, acting in the minds of the chosen, brings about Scriptures and gives firmness to the Christian faith. And because it acts more specially in the apostles, they are said to be the twelve foundation stones.
15 And, he that was talking with me, had, for a measure, a reed of gold, that he might measure the city, and the gates thereof, and the wall thereof.
Caesarius of Arles · AD 542 In the golden rod he shows the members of the church, who, although weak in the flesh, are well founded in the golden faith. As the apostle says, "[We] have this treasure in earthen vessels."
Apringius of Beja · AD 600 The wall of fire surrounding it is the Lord, as we have already said. The golden measuring rod is the faith concerning the Lord's incarnation, for on account of its purity and sinlessness his body is revealed to be clearer and more brilliant than any metal.
Alcuin of York · AD 804 QUESTION: And he that spoke with me, had a measure of a reed of gold. ANSWER: Christ, who is the Father's wisdom, measures the holy city, because he distributes the gifts of spiritual graces to every one of the faithful while ordering all things in number, and measure, and weight. [Wis.
16 And, the city, four-square, lieth, and, the length thereof, is as great as the breadth. And he measured the city, with the reed,—twelve thousand furlongs: the length, and the breadth, and the height thereof, are, equal.
Shepherd of Hermas · AD 160 She said to me, "Lo! do you not see opposite to you a great tower, built upon the waters, of splendid square stones?" For the tower was built square by those six young men who had come with her.
Apringius of Beja · AD 600 [The city is foursquare], that is, it persists in the faith of the fourfold gospel. It is said that its length is the same as its breadth, so that one might see that in its faith there is nothing disproportionate, nothing that has been added, and nothing that has been taken away.… He measured the city with his rod, which we understand to be the body of Christ, and it was twelve…
Bonaventure · AD 1257 For if they are led twelve by twelve, they will be a hundred and forty-four, that is, the number of the City of Jerusalem. And so, a soul hierarchized in this way is a city in which God lives and is seen.
17 And he measured the wall thereof,—a hundred and forty-four cubits: the measure of a man, which is [the measure] of a messenger.
Oecumenius · AD 550 And he measured, it says, its wall at a hundred and forty-four 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).
Apringius of Beja · AD 600 We ought to regard the measure to be in the wall itself, for the wall of this city is our Lord Jesus Christ. That it was measured by the measure of a man indicates that the assumed man serves for the protection of the saints and as a guarantee of all bliss.
Bonaventure · AD 1257 For if they are led twelve by twelve, they will be a hundred and forty-four, that is, the number of the City of Jerusalem. And so, a soul hierarchized in this way is a city in which God lives and is seen.
18 And, the structure of the wall thereof, was jasper, and, the city, was pure gold, like unto pure glass.
Oecumenius · AD 550 And 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. And 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.
Apringius of Beja · AD 600 Jasper glimmers with a certain faint greenness and so shows the modest face of virginity. This is so that you might understand that our Lord Jesus Christ is joined to every building of the city and that that body taken from the flesh of the Virgin rises up for the protection of the whole wall.
Bede · AD 735 And the wall was built of jasper. This is what the Apostle Peter exhorts: You also, as living stones, are being built up as a spiritual house (1 Peter 2).
19 The foundations of the wall of the city, with every precious stone were adorned: the first foundation, was jasper, the second, sapphire, the third, chalcedony, the fourth, emerald,
Clement of Alexandria · AD 215 Tradition assures us that the heavenly Jerusalem that is above is built up of holy gems, and we know that the twelve gates of the heavenly city, which signify the wonderful beauty of the apostolic teaching, are compared with precious jewels.
Primasius of Hadrumetum · AD 560 In the song of Tobit we read, "All your walls will be precious stones," and also in Isaiah, "Behold, I will set your stones in order and lay your foundations with sapphires, and I will place jasper for your buttresses, and I will put your gates in formed stones, and all your borders will be in precious stones." And as though explaining what he had said, lest you think materiall…
Bede · AD 735 The foundations of the city's wall were adorned with every kind of precious stone. The names of various stones indicate the species of virtues, their order, or their diversity, by which the entire heavenly Jerusalem is constructed. For it is difficult for each individual to flourish in all virtues.
20 the fifth, sardonyx, the sixth, sardius, the seventh, chrysolite, the eighth, beryl, the ninth, topaz, the tenth, chrysoprase, the eleventh, hyacinth, the twelfth, amethyst;
Andreas of Caesarea · AD 614 By means of the topaz, which is deep red and like charcoal, and which, as they say, sends forth a milk-like juice that relieves the pain of those suffering from eye disease, it is possible that the soul of Matthew is indicated. For he was inflamed by divine zeal and was adorned by the pouring out of his own blood for the sake of Christ.
Bede · AD 735 The ninth is topaz. Topaz, as rare in finding as it is precious in value, is said to have two colors: one of the purest gold and the other shining with ethereal clarity. Its rosy fatness and modest purity, close to the chrysoprase in size or color, surpasses the brilliance of all gems when struck by the sunlight, singularly attracting the eager pleasure of the eyes.
21 and, the twelve gates, were twelve pearls,—each one of the gates, severally, was of one pearl; and, the broadway of the city, was pure gold, as transparent glass.
Caesarius of Arles · AD 542 These pearls symbolize the apostles, who are also called "gates" because through their teaching they make known the door of eternal life.
Andreas of Caesarea · AD 614 The twelve gates are manifestly the twelve disciples of Christ, through whom we have come to know the door and the way. And they are also the twelve pearls that have received their splendor from the one, most precious pearl, namely, Christ.
Bonaventure · AD 1257 And by the twelve gates, each one made of a single pearl, may be understood the twelve principal ideas to which the others may then be retraced, and according to which the others are ruled and directed: and these twelve principal ideas are bright, vivifying, and joyful. The first of these ideas was to consider God as the first Being; the second, to consider Him as triune.
22 And, sanctuary, saw I none therein; for, the Lord, God, the Almighty, is the sanctuary thereof, and the Lamb.
Caesarius of Arles · AD 542 [He saw no temple in the city] because the church is in God and God is in the church.
Apringius of Beja · AD 600 God established the temple so that the people gathered within the walls of the temple might call upon him whom neither the world nor the temple can contain. In this way their minds might obtain through the work of faith what cannot be seen of God.
Bede · AD 735 And I saw no temple in it, etc. Although, he says, I described the city as constructed with stones, yet I did not signify the rest of the saints to be in a material building, of which God himself is the only house, light, and rest.
23 And, the city, hath no need of the sun, nor of the moon, that they should shine therein; for, the glory of God, illumined it, and, the lamp thereof, was the Lamb.
Victorinus of Pettau · AD 304 And in that he says that the sun is not necessary in the city, he shows, evidently, that the Creator as the immaculate light shines in the midst of it, whose brightness no mind has been able to conceive, nor tongue to tell.
Apringius of Beja · AD 600 What an image there is in these words, that the city, which has no need of a temple, has no need of the brightness of the heavenly luminaries! And what is the reason for this? Because the glory of God gives it light.
Alcuin of York · AD 804 QUESTION: And the city hath no need of the sun, nor of the moon, to shine in it. ANSWER: Because the Church is not guided by the light or elements of the world, but it is led through the darkness of the world by Christ, the eternal Sun. THERE FOLLOWS: For the glory of God will enlighten it.
24 And the nations, shall walk, through her light; and, the kings of the earth, do bring their glory into it,
Oecumenius · AD 550 And 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. And the kings of the earth will bring their glory and honor into it.
Apringius of Beja · AD 600 By the light, the Lamb is clearly shown to be the [city's] lamp, and the kings and the nations will walk in his light. The prophet knew this and said, "In your light we shall see light." The apostle also spoke concerning this light: "The night is far gone, the day is at hand." The Evangelist also writes in a similar way: "The life was the light of men, and the light shines in t…
Alcuin of York · AD 804 QUESTION: And the nations shall walk through the light of it. ANSWER: It means that it is the selfsame Lamb that is now the way for travelers and will then be the life for citizens. [Ref. to John 14:6]
25 and, the gates thereof, shall in nowise be shut, by day,—night, in fact, shall not be there,—
Victorinus of Pettau · AD 304 And that the gates cannot be shut, it is evidently shown that the doctrine of the apostles can be separated from rectitude by no tempest of contradiction.
Primasius of Hadrumetum · AD 560 The passage refers to the perpetual light of the Lamb. Indeed, the Lamb himself will be the eternal [light] in that city when the time of night has been removed. As Isaiah said, "It shall be for them from month to month and from sabbath to sabbath." By month he signifies the light because of the full splendor of the moon; by sabbath he is signifying the eternal rest.
Alcuin of York · AD 804 THERE FOLLOWS: And the gates thereof shall not be shut by day: for there shall be no night there. ANSWER: He is saying that there will be in that city the perpetual light of the Lamb, or rather that the Lamb himself will be there as a perpetual light, while nighttime will have been eliminated.
26 and they shall bring the glory and the honour of the nations into it.
Oecumenius · AD 550 Glory 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.
Bede · AD 735 And they will bring the glory and honor of the nations into it. Because it will be gathered from all nations.
27 And in nowise shall there enter into it, anything common, or he that doeth abomination and falsehood,—but only they who are written in the Lamb’s book of life.
Oecumenius · AD 550 And he says that 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," (2 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)
Apringius of Beja · AD 600 It is true that no one enters into that communion of the saints who either refuses to be cleansed of former sin and from the guilt of their parents, or having become filthy after purification refused to be cleansed by the washing of humility and the shedding of tears. Indeed, Judas committed such an abomination, and so does a heretic who worships God deceitfully.
Alcuin of York · AD 804 QUESTION: Nor hath there entered into it anything defiled. ANSWER: He is describing the Church of that time when, after the wicked have been excluded from among them, the good alone will reign with Christ. But already now, every unclean person and liar is not in the Church, nor does the one who hates the city of God see its light, because the darkness hath blinded his eyes.