Every rational soul is made unhappy by its sins or happy by its well doing. Every irrational soul yields to one that is more powerful, or obeys one that is better, or is on terms of equality with its equals, exercising rivals or harming any it has overcome. Every body is obedient to its soul so far as permitted by the merits of the latter or the orderly arrangement of things. There is no evil in the universe, but in individuals there is evil due to their own fault. When the soul has been regenerated by the grace of God and restored to its integrity and made subject to him alone by whom it was created, its body too will be restored to its original strength, and it will receive power to possess the world, not to be possessed by the world. Then it will have no evil. For the lowly beauty of temporal changes will not involve it, for it will have been raised above change. There will be, as it is written, a new heaven and a new earth, and there souls will not have to do their part in toiling but will reign over the universe. All things are yours, says the apostle, and you are Christ’s and Christ is God’s.^[1] And again: The head of the woman is the man, the head of the man is Christ, and the head of Christ is God.^[2] Accordingly, since the vice of the soul is not its nature but contrary to its nature and is nothing else than sin and sin’s penalty, we understand that no nature, or, if you prefer it, no substance or essence, is evil.

Having concluded his prophecy of the judgment awaiting bad people, John has to speak of what is to befall the good. . . . [The new heaven and earth] will happen in the order which he indicated, by anticipation, in the earlier verse where he said he saw sitting on a throne one from whose face heaven and earth fled away.^[1] First, to be sure, will come the judgment of those uninscribed in the Book of Life and their consignment to eternal fire. . . . Afterwards, this world as we see it will pass away, burned away by terrestrial fires, just as the flood was caused by the overflowing of terrestrial waters. This conflagration will utterly burn away the corruptible characteristics proper to corruptible bodies, as such; whereupon our substance will possess only those qualities that are consistent with bodies immortalized in this marvelous transformation—to this end, that the world, remade into something better, will become fit for people now remade, even in their bodies, into something better.

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. But we read of the world to come: There will be a new heaven and a new earth, so how can one say of the present heaven He has established them forever? There is however no doubt that all things have been established by God. Though man himself dies, he is established in God’s eyes when he rises again; similarly heaven and earth remain in God’s sight when they are made new. Once they have laid aside their roughness or corruptible character, nature itself is made better and abides, since it has been bidden to exist in eternity. As Paul says about the transformation of our bodies: When the corruptible has put on incorruption, and the mortal puts on immortality.^[1] A decree means a law or condition, so that we may realize that all things are in his power. It cannot pass away because the Almighty established it, and Truth has promised it in return.

In his second letter Peter speaks in a similar way: According to his promise we wait for new heavens and a new earth.^[1] They do not say this as though heaven and earth and sea are destroyed and pass into nonexistence and that other things come into being in their place. Rather, they mean that the present realities have cast off their corruption and become new, putting off their filth as though it were an old and dirty garment. For that is called new which is not such as it was formerly but is as it has now become. The creation shall then be free of every corruption that it contracted through the transgression of humankind. The holy apostle is also a very trustworthy witness to these things when in his letter to the Romans he writes this about the [new] creation: For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it in hope, because the creation itself will be set free from its bondage to decay unto the glorious liberty of the children of God.^[2] And not only he, but also the holy prophet sang of the heaven and the earth in the testimony just presented: They will all wear out as a garment, and as a vesture you will fold them, and they will be changed.^[3]

This passage does not speak of the obliteration of creation but of its renewal into something better. For as the apostle says, this creation will be freed from the bondage of corruption into the freedom of the glory of the children of God.^[1] Also the holy psalmist says, You change them like a raiment, and they pass away.^[2] The renewal of that which has grown old does not involve the annihilation of its substance but rather indicates the smoothing out of its agedness and its wrinkles. It is a custom among us to say concerning persons who have in some way become better or have become worse, someone has become someone else. And so it is indicated concerning the heaven and the earth that they have passed away’’ instead of have changed. And this is also the same with us who have received death; we will change from a former condition to a better lot.

It is hard to know whether [the sea] will be dried up by the terrible heat of those flames or will itself be transformed into something better. For though we read that there will be a new heaven and earth, I cannot recall having ever seen mentioned a new sea, save perhaps in that verse of the Apocalypse, a sea of glass similar to crystal.^[1] Yet in that passage, John was not talking about the end of the world; moreover, he did not claim to have seen a sea proper, but something like a sea. Still, as prophecy is prone to intermingle the literal and metaphorical and so veil its meaning, it may be that in our present text, and the sea is no more, John was speaking of the identical sea he spoke of earlier: And the sea gave up the dead that were in it. For then, this world of ours, made restless and stormy by the lives of men (and, hence, figuratively, called the sea), will have passed away.

Concerning the sea, it says that the sea was no more. For what use is there of a sea when people no longer need to sail it or to acquire by means of it the goods grown in regions lying far away? Moreover the sea is symbolic of the turbulence and unsettledness of life, and so there will then be no need of it when there remains no trouble or fear among the saints.

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. And of this tabernacle Moses received the pattern in the mount;^[1] and nothing is capable of being allegorized, but all things are steadfast and true and substantial, having been made by God for righteous people’s enjoyment. For as it is God truly who raises up humankind, so also does humankind truly rise from the dead, and not allegorically. . . . And as he rises actually, so also shall he be actually disciplined beforehand for incorruption and shall go forward and flourish in the times of the kingdom, in order that he may be capable of receiving the glory of the Father.

This city is said to come down out of heaven in the sense that God created it by means of heavenly grace, as he told it through Isaiah: I am the Lord creating thee.^[1] Indeed, its descent from heaven began with the beginning of time, since it is by God’s grace coming down from above through the laver of regeneration in the Holy Spirit sent from heaven that its citizenship has continuously grown up on earth. Yet only after God’s last judgment, the one he has deputed to Jesus Christ his Son, will his tremendous gift of grace be revealed so brightly in [Jerusalem] that in this new brightness there will remain no traces of its earthly blemishes. For then its members’ bodies will pass over from mortal corruptibility to the new immortality of incorruption.

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.^[1] These are being prepared for God as a fine dwelling, namely, those who will live with him. As a bride adorned for her husband. Adorned with holiness and righteousness, they go to be united with their Lord and shall remain with him forever.

By Jerusalem he symbolizes the blessed destiny and dwelling of the saints, which he figuratively calls Jerusalem both here and in the following passages. He has described its adornment magnificently and becomingly, so that we might lead our minds from perceptible realities to the spiritual bliss of the life of the saints.

This passage shows the renewal and transformation to a more brilliant appearance that the Jerusalem above will acquire when it comes down from the incorporeal powers above to humankind, since Christ, our God, has become the common Head of both. This city is constructed of the saints concerning whom it is written, Holy stones are rolled upon the land,^[1] and it has Christ as its cornerstone. It is called a city, since it is the dwelling place of the kingly Trinity—for [the Trinity] dwells in it and walks in it, as he promised—and it is called bride, since it is joined to the Lord and is united with him in the highest, inseparable conjunction. It is adorned, since within, as the psalm says, it has glory and youth in its manifold virtues.^[2]

The Lord gives witness to himself, for the multitude of the saints will become his temple, so that he might dwell with them forever and that he might be their Lord and they might be his people. He himself will take away all weeping and every tear from the eyes of those whom he rewards with eternal gladness and whom he makes bright with perpetual blessedness.

He now unveils the symbolism [of Jerusalem as the spiritual destiny of the saints] and says, Behold, the dwelling of God is with men, and he will dwell with them, and they shall be his people, and God himself will be with them and will be their God. The apostle indicated this even more clearly when he said, Then we who are alive, who are left, shall be caught up in the clouds to meet the Lord in the air; and we shall always be with the Lord.^[1]

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.

For the elect, God himself will be the reward of eternal bliss which, since they are possessed by him, they will possess into all eternity.

If sorrow, and mourning, and sighing and death itself assail us from the afflictions both of soul and body, how shall they be removed, except by the cessation of their causes, that is to say, the afflictions of flesh and soul? Where will you find adversities in the presence of God? Where incursions of an enemy in the bosom of Christ? Where attacks of the devil in the face of the Holy Spirit—now that the devil himself and his angels are cast into the lake of fire? Where now is necessity, and what [the pagans] call fortune or fate? What plague awaits the redeemed from death after their eternal pardon? What wrath is there for the reconciled after grace? What weakness after their renewed strength? What risk and danger after their salvation?

It must be understood concerning the devil that he has certainly been conquered and crucified, but for those who have been crucified with Christ, moreover for all believers and likewise for all people, the devil will also be crucified at the time when what the apostle says will be fulfilled: As in Adam all die, so also in Christ will all be made alive.^[1] Thus there is also in this a mystery of future resurrection. For then, too, the people will again be divided into two parts; then, too, there will also be certain ones in front and others behind, who when they unite into one for Jesus, then, at that time, the devil will certainly be no more because death will be no more. . . . Concerning the devil, the apostle says, Death, the last enemy, is destroyed^[2] because death is truly conquered when this mortal is swallowed up by life.^[3]

And he will wipe away every tear from their eyes, it says. The prophet Isaiah says something similar to this: Death has prevailed and swallowed [people] up, but again God has taken every tear away from every face.^[1] For if, as the holy apostle says, pain and sorrow and sighing have fled away in that blissful life of the saints,^[2] how would any tears remain in the absence of those things? The former things have passed away, it says. By this he means that the suffering of the saints has come to an end. Now the rewards for their toils have come.

It is certain that all these benefits belong to the future life and not to this life. Indeed, in this life the more one is holy and the more full a person is of holy desires, the more abundant will be his weeping in prayer. For this reason we read, My tears have been my food day and night,^[1] and again, Every night I flood my bed with tears.^[2]

He has said all of this concerning the glory of the church such as it will possess after the resurrection.

In this tent made without hands there is no weeping nor any tears, for he who supplies the joy of the eternal temple will give to all the saints the vision of inexpressible gladness. That is, it is written, pain and sorrow and sighing have passed away.^[1] That the first things have passed away signifies that the suffering of the saints and the arrogance of the wicked have ceased, for an exchange of circumstances will occur for each of these groups.

The glory of that city will be so great and so exalted from the goodness of God that no remnant of its [former] agedness will remain, namely, when the celestial incorruption will raise up all the bodies [of the saints] and the contemplation of the eternal King will feed their minds. . . . It was earlier said that death had been sent into the lake of fire. We can also now understand these statements in the same way, namely, that when the holy city has been glorified at the last judgment, mourning and crying and mortality will remain in Gehenna alone.

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,^[1] and they will change into glory.

If the heaven, earth and the sea are new, and moreover if humankind and that which pertains to their joy and glory are new and in no way interrupted by tears or pains or sins, then indeed all things are new. Do not think, O John, he says, that because of their surpassing greatness what has been said and revealed to you is false or fantasy. All of these things are trustworthy and true. Therefore, write them down.

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.

He declares that the matter is completed with such quickness so that it might be regarded as though it had already happened. Therefore, all these things are promised to those who conquer, so that the one who conquers might be called son of God.

They are done! he says. What is done? These things, namely, that which is here spoken, and nothing in them is false. He has written they are done, instead of they shall be done. I am the Alpha and the Omega, the beginning and the end, he says. Since he repeats what he had earlier said, also we, as it were following in his footsteps, repeat what we have said in previous passages. The phrase Alpha and Omega, the beginning and the end signifies that God is without any beginning and without any end.

It is necessary that these [words] be believed not explained, especially since he said It is done! concerning the past so that no one might doubt concerning the future.

Christ is the first and the end, since he is first because of his divinity and end because of his humanity. Moreover, his providence extends from the first creation of the incorporeal creatures to the last human beings.

Just as he testified at the beginning of the book that he was [the Alpha and the Omega],^[1] so now this is repeated for the third time,^[2] so that no one might believe that there is any other god before him or any other god after him, as Isaiah says.^[3] Indeed, since he is speaking of the end of the world, the one who consummates the world should be understood to be the same one as he who was its creator.

In the Gospels the Lord says, Blessed are they who hunger and thirst after righteousness, for they shall be filled.^[1] Therefore, to one who thirsts after such a thirst, I shall give life without payment. But how is it that he said without payment, since the saints attain to the future life with very great hardships? Why, therefore, does he say that he gives it without payment? He says this to indicate that one never bears anything worthy of the blessings of that [future] time, no matter how much one might labor. And the apostle made the same point when he said, For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.^[2]

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. He causes rain to fall upon both, so that those who are still on the way are not deprived of drink in this desert and so that those who become citizens [of the new Jerusalem] might continually be inebriated from the stream of delights that come from God.

This is to say, [I will give from the fountain of life] to him who desires the remission of sins through the font of baptism.

To the one who thirsts after righteousness he promises to grant the joy of the life-giving Spirit that he supplied in the Gospels to those who believed in him. It is without payment either because the sufferings of this present time are not worth comparing with the glory that is to be revealed to the saints,^[1] or because it is not possessed except by the good works and the goodness of him who gives it.

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.

But for the vile and the unfaithful and such as those, there will be an inheritance in the lake of fire. He calls those vile who are weak to every good work, for the endurance of hardship is a matter of one’s willpower. And all liars, it says. He did not say for all liars but for all deceivers, that is, those who behave contrary to nature and falsify the natural beauty of virtue into the base and counterfeit appearance of evil.

The God who thirsts after our salvation urges us in every way, both through kindness and through anger, toward the inheritance of his blessings. He brings now before our eyes the brightness of the heavenly Jerusalem and the dark, painful wrathfulness of the fiery Gehenna, so that whether through a desire for eternal bliss or through fear of unending torment, we might, as there is opportunity, acquire that which is good together with the rest of those in need. He indicates that those who were cowards and deserters in the battle against the devil will be condemned to the second death. May we propitiate him who desires mercy and does not will the death of sinners but their conversion, and so [let us] obtain his gifts by good deeds. To these [gifts] he exhorts us, not only through the enticement of words but also through the enticement of works and sufferings. For it suffices him to encourage toward the good and to discourage from evil, and afterward either to punish or to honor those worthy of glory or punishment. He did not disdain to suffer for us lest by his own power or by his appearance he might harm or disregard anything that pertains to our healing and restoration. Therefore, let us not receive the grace of God in vain, but let us render his beneficence effective by conversion and by the demonstration of good works, so that we might attain to the promised blessings in Christ himself, our God, with whom be glory to the Father, together with the Holy Spirit forever and ever. Amen.

He always mixes harsh sayings in with the easy and appealing words, so that watchfulness is encouraged. Psalm 144 does the same when it mentions the grace of God’s abundant mercies and suddenly mentions also his impending judgment: The Lord watches over all who love him but will destroy all sinners.^[1] He mentions the cowardly along with the unbelievers, since those who doubt the rewards for those who conquer will certainly be afraid to undergo trial. . . . He shows that there are many classes of liars. However, the greatest and most detestable liar is the one who sins in religion. The author spoke of such persons above: They say that they are Jews but they are not, for they are lying; they are the synagogue of Satan.^[2]

The angel intends to show the church of the firstborn who are enrolled in heaven, which he also calls the heavenly Jerusalem. Paul spoke to the Hebrews of this church, writing, For you have not come to a mountain that may be touched, to a blazing fire, darkness and gloom, and a tempest and the sound of a trumpet, and a voice whose words made the hearers entreat that no further message be spoken to them. For they could not endure the order that was given, ‘If even a beast touches the mountain, it shall be stoned.’ Indeed, so terrifying was the sight that he said, ‘I tremble with fear.’ But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven and to a judge who is God of all.^[1] In the gathering or the assembly of all the saints into one, that is, by the image of the heavenly Jerusalem, the passage depicts the blessedness of the saints and the life that they will have in God and with God. As we indicated, he adorns it with physical and magnificent imagery in order to guide our mind to some extent from its depiction to its spiritual glory and splendor.

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. For when Christ was slaughtered as a lamb, he at that time betrothed [the church] with his own blood. For just as when Adam was sleeping, the woman was formed through the taking of the rib, so also the church, formed through the shedding of blood from the side of Christ as he was sleeping voluntarily on the cross through death, was united with him who suffered for us.

He calls the church bride and wife, for while remaining herself pure and immaculate, she is always giving birth to spiritual sons for God. Or, [she is called bride and wife] because although she is now betrothed to God, she will at that time be led to the neverending wedding feast.

At the time of the kingdom and of the first resurrection, the holy city will appear, which, it says, will come down from heaven. It will be foursquare and decorated with jewels of different value, color and kind, and it will be like pure gold, that is, clear and transparent. It says that its street will be paved with crystal and that the river of life will flow through the middle, as do fountains of the waters of life. The tree of life will produce different fruits each month. There will be there no light from the sun, since there will be a more outstanding glory. For it says, the Lamb—that is, God—will be its light.

By the testimony of the Truth this is the city set on a hill.^[1] Also Isaiah says, The mountain of the house of the Lord shall be established as the highest of the mountains and shall be raised above the hills.^[2] [Isaiah says this] either because of the height of its righteousness, of which we read, Your righteousness is like the mountains of God,^[3] or because both the apostles and the prophets are called mountains. However, being more excellent than all others, the Lord Christ towers as a mountain above the heights of mountains, and from his fullness, it says, we receive grace for grace.^[4] Fittingly he says [that the city comes] down out of heaven from God, for [the church’s] beauty will then be seen more fully, when through the Spirit, by whom her bridegroom is believed to have been conceived and born, she has merited to bear the heavenly image. Therefore, it is this very bride that is this city.

By the mountain he refers to Christ. . . . It is the church, the city established on the mountain, that is the bride of the Lamb. The city is then established on the mountain when on the shoulders of the Shepherd^[1] it is called back like a sheep to its own sheepfold. For were the church one and the city coming down from heaven another, there would be two brides, which is simply not possible. He has called this city the bride of the Lamb, and therefore it is clear that it is the church itself that is going to be described.

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.

After the destruction of Babylon, the holy city, which is the bride of the Lamb, is seen located on a mountain. The stone which was cut out of the mountain without hands broke the image of the world’s glory into small pieces, and it grew into a great mountain and filled the whole world.^[1]

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. But the Lord will be everlasting light, and your God will be your glory.^[1] . . . As the brilliance of a stone shines neither in itself nor from the outside, but it is translucent by the clarity of its nature, so this city is described as illumined by no radiance of the stars but as invisibly illumined by the light of God alone. The shining clarity of the crystal signifies that in the city the grace of baptism shines with a reddish hue.^[2]

Its radiance, that is, Christ the sun of righteousness,^[1] was like a jasper. Jasper has a certain green quality and so exhibits the life-bearing and life-giving nature of Christ, who opens his hand and satisfies the desire of every living thing.^[2] Indeed, green plants are the chief form of earthly food. The jasper was also like crystal and so symbolizes the purity and the holiness of Christ, for he did no sin, and there was no deceit in his mouth, as the prophecy of Isaiah says.^[3]

[To which bride] the Lord says, You are the light of the world.^[1] This expression pertains to the entire body of Christ, although the apostles heard it from the mouth of the Truth, since they were first in both time and merit. . . . Although the jasper and the crystal are different kinds of stones with different colors, nonetheless here he aptly conjoins both of them for the sake of the metaphor. He compares them to a most precious stone, so that it would be understood to refer to Christ, of whom the blessed Peter spoke: a cornerstone precious, laid firm in the foundation.^[2]

The radiance of the church is Christ, who here is depicted as a jasper and clear as crystal to indicate that he is unfading and life-giving and pure. He is also depicted by means of other images. For the manifold diversity of his generosity for us cannot be described merely through the illustration of one form.

The precious stone is Christ, who said, The glory that you have given to me, I have given to them.^[1] . . . [The city’s light is likened] to jasper because of the clarity of its virtues, and to crystal because of the inner purity of its mind and its sincere faith.

And it had a great, high wall. Zechariah said, For I will be, says the Lord, a wall of fire round about.^[1] What is so great and high as the Lord of majesty, who with the protection of his presence surrounds the holy city? And it had twelve gates and at the gates twelve corners,^[2] and the names of the twelve tribes of the sons of Israel were written [on the gates]. In the Gospel we read that the Lord spoke concerning himself: I am the door; if any one enters by me, he will enter and will find pasture.^[3] Therefore, Christ is the door. However, the ancient people of our faith are named together not as doors, but their names are written on the gates, that is, on the doors. Thus our Lord shows to all the saints that he is the door of truth and freedom. This shows that the whole band of the patriarchs belonged to the faith in our Lord Jesus Christ. The twelve corners of the gates, and the twelve gates and the twelve foundations on which the names of the apostles and of the Lamb are written yield the number of thirty-six. It is clear that this is the number of hours that our Lord Jesus Christ lay in the grave after his passion. This demonstrates that the host of leaders who came beforehand and the chorus of apostles who came afterwards had been redeemed by the one faith and passion of the Lord, and that they have come to the knowledge of the omnipotent God through the one entrance of faith in Christ, who is the door. For also the names of apostles themselves are said to be written upon the twelve foundations, because Christ is the foundation, as Paul says, For no other foundation can anyone lay than that which is laid, which is Jesus Christ.^[4] And he himself is in each, and each is in him. The Lord says, You are Peter, and on this rock I will build my church.^[5] And it is written in the words of the most blessed Paul that the rock was Christ.^[6] Therefore, it is Peter to whom the Lord spoke: On this rock I will build my church.^[7] That is, the church is built upon faith in the incarnation, passion and resurrection of the Lord.

The wall of the saints, or of the church, is Christ himself, since he is our bulwark, our fence and our help. It had, it says, twelve gates. This symbolizes the holy apostles who proclaimed to us the way of faith in Christ. And at the gates there were twelve angels. I am convinced that there were also holy angels who worked with the holy apostles for the faith of the world. For if the law that came from Moses was proclaimed by angels, as the apostle says: For if the message declared by angels was valid,^[1] how much more would not the proclamation of the gospel possess the cooperation of angels? And names inscribed, it says, that are the names of the twelve tribes of Israel. In a material sense, Israel is those who were begotten from Jacob the patriarch. However, spiritually, Israel is those who walk by the faith of our father Abraham. Of this the apostle is witness, saying, The father of the circumcision not only for those who are of the circumcision but also for those who follow the example of the faith of our father Abraham.^[2] For Israel interpreted means a mind that beholds God or a mind that has spiritual discernment. And who, other than the faithful, have seen God with the mind or have acquired spiritual discernment by the abundant working of the Spirit? Therefore, their names are written upon the gates of the city. To be sure, the twelve tribes symbolize the complete number of the saints. For having once called the faithful Israel, he mentions also the number, which signifies their fullness, saying, twelve tribes.

The wall of the church is Christ, and we read [that this wall] is both great and high: Great is the Lord and greatly to be praised in the city of our God, on his holy mountain,^[1] and The Lord is high above all the nations.^[2] Of this wall the prophet Isaiah said, In this day this song will be sung in the land of Judah, ‘We have a strong city; a savior is placed in it as a wall and bulwark. Open the gates, so that a righteous nation that keeps truth may enter in and the ancient error stay away.’^[3] Singing together by one Spirit, they are seen to relate similar realities. He continues by speaking of the gates. There are twelve gates, and at the gates twelve angels and the names of the twelve tribes of the sons of Israel are inscribed [on the gates]. We know that our Lord originally offered entrance to the faith through the twelve apostles. However, the context of this passage prohibits that meaning when it now mentions the twelve tribes of the sons of Israel. The passage intends that we first consider the patriarchs from whose stock we know that the whole race of the Israelites was directly propagated. From these, according to the apostle, there is a remnant saved by the election of grace,^[4] and he adds that God has not rejected his people.^[5] Therefore, in this passage we ought to interpret the [twelve] gates to signify the twelve patriarchs, especially since we hear that you do not support the root, but the root supports you.^[6] . . . I think that the angels signify those elders and princes whose administration and leadership marvelously ruled that nation [of Israel].

The twelve gates and the twelve angels are the apostles and the prophets, for as it is written, we are built upon the foundation of the apostles and the prophets.^[1] The Lord also spoke in a similar way to Peter: Upon this rock I shall build my church.^[2]

Christ is the great and high wall of the church that protects those in the holy city. In the wall are twelve gates, which are his holy apostles through whom we have acquired access and entry to the Father. And these are assisted by twelve angels who are preeminent and especially close to God in their holiness. For if we believe that a protecting angel follows each one of the faithful, how much more does it follow that those ranked first among the angels [accompany] those who are the foundations of the church and are sowers of the evangelical word and serve as assistants in the preaching of the gospel? The names of the tribes of the spiritual Israel are written over the gates of the apostles, even as they were written on the shoulder strap of the physical high priest long ago. The writing of these names now testifies to the solicitude of the apostles for the faithful, just as Paul said that he had anxiety for all the churches^[1] and that his heart is wide^[2] and that he comes to all those whom he begot through the gospel.^[3]

[The wall represents] the unconquerable strength of [the church’s] faith, hope and love. The Lord himself can be understood to be this great wall that protects the church on every side. Isaiah spoke of this: A wall and a bulwark is set up in it.^[1] [Isaiah is speaking] of the protection of the Lord and of the intercession of the saints who make a path to the city by addressing their teaching to the hearts of the faithful. The twelve gates are the apostles who by their writing and their work first made known to all the Gentiles the entrance into the church. [The twelve angels] are the teachers who in the mystery of faith and word follow in the footsteps of the apostles. . . . [The names of the twelve sons of Israel] signify the remembrance of the ancient fathers that is implanted in the hearts of preachers. For this reason when the high priest entered the tabernacle, he was commanded to carry the remembrance of the fathers in his mind and understanding.^[2]

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.

It says that there were three gates on each of the four corners of the world. For the holy apostles conceived all things [in threes], proclaiming the consubstantial Trinity to the nations and baptizing them in the name of the Father and of the Son and of the Holy Spirit.^[1]

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.

The four-sided form of the gates and their threefold entries signifies the understanding of the one who worships the Trinity. This understanding is throughout the four-cornered universe, and we have received it through the life-giving cross. For the cruciform shape of the position of the gates is according to the form of the twelve oxen that bore the Sea erected by Solomon.^[1] These oxen signify the threefold grouping of the apostles by fours, the herald of the Holy Trinity and the extension of the four Gospels into the four corners of the earth. Through this is symbolized the spiritual sea of baptism that cleanses the world from its sins and that was instituted by the spiritual Solomon.

In my opinion this skillful description of the gates intends to indicate the mystery of the number twelve. It can therefore suggest either the whole number of the apostles or the perfection of the church, for through her the faith in the holy Trinity is made known to the four corners of the earth.

The wall of the city, it says, had twelve foundations. Christ, whom we consider to be the wall, rests upon the preaching of the apostles, and he is placed upon them as a precious cornerstone, as it is written.^[1] On them, that is, upon the foundations, are the twelve names of the twelve apostles of the Lamb. He has clearly revealed the symbol, saying explicitly that the apostles are the gates and the foundations of the holy city, the church. Avoiding the profane chatter of what is falsely called knowledge^[2] by the heretics, may we all remain in their teaching by the grace of Christ, our Guide and chief Shepherd, to whom be glory forever. Amen.

Having mentioned the patriarchs, he now mentions the apostles. Although we know that the church has but a single foundation, that is, Christ, it is not surprising that here it is said to have twelve [foundations]. In Christ the apostles have merited to be foundations of the church, and of [Christ] the apostle said, No other foundation can any one lay than that which is laid, which is Christ Jesus.^[1] In Christ the apostles are also said to be light, as he said to them, You are the light of the world,^[2] although Christ alone is the true light that enlightens every person coming into this world.^[3] Therefore, Christ is the Light that enlightens, while the apostles are a light that is enlightened. The Holy Scripture often suggests many similar ideas. . . .^[4] Therefore, in this passage we ought to recognize the twelve foundations to be the apostles, although as those called to be in the one Foundation, which is Jesus Christ. . . . Therefore, the apostles are foundations, but in the one foundation, Jesus. Moreover, Jesus alone, even without the apostles, is rightly called foundation, while the apostles are without Christ in no way said to be foundations of the church.

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.

By foundations the patriarchs can be designated, for in themselves, that is, by way of figure they entail the persons of the apostles. This city was founded through [the patriarchs], although it is through the apostles, as though through gates more wide, that the city is open to the nations that are going to believe. It should also be noted that when foundation is used in the plural, it means either the teachers of the church or its virtues. However, when foundation is used in the singular, it signifies the Lord himself, who is the foundation of foundations.

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. He alone is the one through whom the measure of the faith and the integrity of the holy city is established, and he only is recognized as the measure of its gates and the height of its wall.

Earlier John had said that a measuring rod was given to him, namely, the commission given to him to preach.^[1] Now he says that the angel speaking with him has a golden measuring rod to measure the city and its gates and walls. It is necessary, therefore, to understand this angel as Christ, who is the Wisdom of God and by his power extends from one end [of the earth] to the other and orders all things well.^[2] Therefore, we read, Receive wisdom as gold.^[3] Moreover, to Christ alone is it given to measure the city, for it is he who distributes to each one of the faithful the gifts of the spiritual graces, and who, as we read, has ordered all things in number and measure and weight.^[4]

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.^[1]

The golden measuring rod indicates the excellence of the angel who measures, whom he saw in the form of a man. It indicates as well the excellence of the city that is being measured, whose wall we have interpreted to be Christ. The city is measured not by people but by an angel because of the purity and wisdom of its transcendent nature, to whom, as is probable, the greatness or the comely dignity of the city above is known. However, in this passage we think that the wall is suggestive of the divine covering and shelter by which the saints will be protected.

One could also^[1] think of the teachers of the church, who though weak in their bodies are heavenly in their mind and with wisdom examine the merits of each person.

[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 stadia. For the faith in Christ and the integrity of the holy people is recognized by means of these twelve stadia, that is, by means of the teaching of the apostles and the faith of the ancient fathers. For the length and the breadth were the same. All things are equal, for nothing is found in the saints that is superfluous or that comes from the outside, nor is anything inferior found within them.

The foursquare shape is called by the experts a cube. It is a flat surface of four corners, and when it is foursquare and equal in all of its dimensions, they say that the cube exhibits great stability. For the blessings of the saints are permanent and unchangeable, since there is no change to corrupt their bliss. The grandeur of the city and the magnificence of the saints signify that although they are considerably less in number than are the sinners, they are not so small in number as not to fill such a city.

The apostle certainly recalls the dimension of the city when he says, according to the measure of Christ’s gift,^[1] and again, To me, though I am the least of all the saints, this grace was given to me, to preach to the Gentiles.^[2] Therefore, the city is said to be foursquare and each side given an equal dimension, so that nothing might be marked by inequality. To be perfect, according to the apostle,^[3] is to have the same wisdom and to have peace, that is, truly to exist in the strength of a square. This is, then, that city that the Lord said in the Gospel was built on a hill, that is, was built on himself.^[4] And concerning this he also said to Peter, who is the image of the whole church, You are Peter, and upon this rock I shall build my church.^[5] It is as if he had said, I will build you upon me. For Christ was the Rock, and therefore from the Rock is the rock,^[6] even as the Christian is from Christ. And Christ indeed teaches that every invention of human error is to be avoided and only the monuments of divine truth are to be followed.

The city is foursquare because of its stability and solidity. That which is of equal length in its depth and breadth and height is called by some a cube, and it suggests stability. The twelve thousand stadia that the city measures perhaps signify the size of the city, for, as David says, its inhabitants shall be multiplied beyond the sand.^[1] Or perhaps they are mentioned because of the number of the apostles through whom the city was established. The number seven, which is mystical, presents a solution through a certain line of reasoning. The thousands of stadia, which are mentioned, are equivalent to 1,714 miles, the thousand representing the perfection of eternal life, the seven hundred indicating the perfection of the rest, and the fourteen indicating the twofold sabbath of the soul and the body. For seven times two is fourteen.

[The twelve thousand stadia] means that he looked upon the church in her faith and works and made her to be perfect. For the perfection of the four cardinal virtues is lifted up by the faith in the holy Trinity, and so by the number twelve the dignity of the church is indicated. . . . Its length and breadth and height are equal. This signifies the stability of unconquered truth by which the church, supported by the length of faith, the breadth of love and the height of hope, is not allowed to be blown about by every wind of doctrine. Were she to lack any one of these, the perfect stability of the church would not exist.

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. This measure of a man is said to be that of an angel because he is himself the angel of the covenant of whom it is said, He will suddenly come to his temple, whom you seek, indeed the messenger of the covenant, whom you desire.^[1] And again it is said, His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.^[2] Let us see what mystery is contained in the fact that its height is measured to be 144 cubits. One hundred, composed of ten tens, passes to the right side, and from this it is shown that the complete fullness of the saints and all righteousness that is perfected in the fulfillment of the Decalogue and the prophecy of the gospel is blessedly held at the right hand of our Lord Jesus Christ. However, the forty-four when divided into four tens and the remaining four ones indicates similarly that the fourfold truth of the gospel and the perfection of every heavenly doctrine remains by his power. Moreover, the number twenty-four itself is the sum of two equal parts so that it might show that the fullness of the ancient law and the power of the gospel rest in him and come from him. We know that this is a figure of the apostles of the Lamb and of the patriarchs and is the very image of the twenty-four elders. This number [i.e. , twenty-four] multiplied six times teaches that in the six days of this present week in which the world exists, the entire congregation and multitude of the saints is included, even as in our Lord Jesus Christ there is every perfection and [in him] the full righteousness of all the saints is shown to be safeguarded.

It is often the habit of holy Scripture to use the word men when speaking of angels. This is clear from those passages in which the archangel Gabriel is interpreted as man of God.^[1] Moreover, the prophet said, You will preserve men and beasts, O Lord,^[2] by men referring to angels and by beasts referring to men. For compared with the thoughts of the angels, men are irrational and like animals. . . . In addition, according to Luke, the Lord also called angels men when he said, Let your loins be girded and your lamps burning, and be like men who are waiting for their master to come home from the marriage feast.^[3] Therefore, since angels are often called men, as we have said above, their gaze is directed toward God. For this reason it says here by a man’s measure, that is, an angel’s. By this language is signified that what is divine is wholly incomprehensible—above we have interpreted the wall of the city to be Christ—but rather by the contemplation of the greatness of God men become angels. And so, the wall of the city is measured by an angelic cubit, not a human one. That the wall measures 144 cubits indicates a certain mystical number determined by the wisdom and the discerning measurement of the angels.

Clearly in many passages an angel symbolizes the church. Since the church is gathered together from people and is lifted high by the promises of Christ, she hopes for equality with the angels and her every intent longs for their company, and for this reason it says, the measure of a man, that is, of an angel’s. Or this verse indicates that that city that will reign more fully consists partly of angels who already live there in perpetual happiness and partly of those who are on the way, that is, of people.

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. The city itself was pure gold, pure as glass. In this most pure gold, which is purified by the heat of fire and so is proven, we perceive the chorus of the saints who have been tested in the furnace of suffering and by the heat of temptation and so have been made pure through the power of the Lord. They are compared with pure glass to indicate the transparent and pure brightness of the holiness that is in them.

The city was from pure gold, similar to pure glass. He uses this strange analogy so that in all metaphors he might confer a unique dignity upon the one true stone, which is Christ, and so teach that all things serve him. For who does not know that gold is much different from glass and differs from it also in color? And although it is common that the church is symbolized by gold since it is often depicted by golden lampstands and bowls on account of its worship of Wisdom,^[1] nonetheless that pure gold is compared to pure glass is somewhat puzzling. I think the significance of this is given in what the apostle said, Do not pronounce judgment before the time until the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of [our] hearts.^[2] For with glass nothing is seen on the outside that does not exist on the inside. And so, this book in announcing that time when the thoughts of each one will be openly declared to each other, boldly compares gold with glass. Whatever at that time will be in the thoughts of the saints shall shine with the adornment of the virtue of Wisdom. . . . But now, however much one might excel in virtue, no one knows the thoughts of man except the spirit of the man which is in him.^[3]

The structure of the wall was of jasper to show the ever green and unfading life of the saints. The city is of pure gold as though of glass because of the clarity and brightness of its inhabitants.

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. These priceless stones are described as possessing certain colors that are themselves precious, while the rest is left of an earthly substance. To say that the city of the saints is built of such jewels, even though it is a spiritual edifice, is a cogent symbol indeed. By the incomparable brilliance of the gems is understood the spotless and holy brilliance of the substance of the spirit.

These foundations of the city are understood to be the apostolic faith and the preaching of the apostles, upon which our Lord Jesus Christ constructs his city. For he who is the Foundation of foundations is himself the builder who upon the faith in his own most blessed name builds the holy church, which consists of those who were the very first and of those who follow after them until the end of the world, which is unknown to us. The various precious stones signify the apostles because in each of them shine the gifts and miracles that belong to the Holy Spirit. Moreover, that the brightness of the unified light is seen within them indicates that what shines outward from them never ceases to exist within.

In the song of Tobit we read, All your walls will be precious stones,^[1] 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.^[2] And as though explaining what he had said, lest you think materially of an earthly edifice, he added, All your sons will be taught by the Lord, and there shall be great peace for your children.^[3] The blessed Paul also concurs with these thoughts: Built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord.^[4] . . . Having said that the foundation was from every precious stone, he now names them in turn. . . . By the images of all these stones the beauty and support of the virtues are signified by which each one of the saints is spiritually decorated. Moreover, the entire city itself is described as adorned with these same stones, both in their strength and in the elegance of their variety.

He mentions the names of the various gems in the foundations so that he might show the various gifts of grace that have been given to the apostles, as was spoken concerning the Holy Spirit, who apportions to each one individually as he wills.^[1]

The twelve foundations were twelve precious stones, eight of which were worn in ancient times on the breastplate of the high priest, and four have been added to show the agreement of the new [covenant] with the old [covenant] and the superiority of the things brought to light in it. And so, the apostles are decorated with every virtue, which is made clear through the precious stones.

It is likely that through the jasper, which has the color green like the emerald, the chief apostle Peter is indicated. For he bore the death of Christ in the body and in his love for [Christ] made known that which is everlasting and always new, guiding us to green pastures through the warmth of his faith.

There are many kinds of jasper. Some are green in color and have the appearance of being dipped in the color of living plants. Some have the appearance of the wetness of an emerald but of an uncultured type. These are said to have the power to chase away phantasms. Another has the appearance of the gray foam of great waves with a misty color over it. The jasper stone, then, symbolizes the unflagging vigor of faith. Such faith arises in the sacrament of the Lord’s passion through the living water of baptism, and, with assisting aid, it grows into the blossoms of spiritual graces. For he who has this faith chases away all fear, as the blessed apostle Peter reminds us: Your adversary, the devil, prowls around like a roaring lion seeking whom he might devour. Resist him, firm in your faith.^[1] Such a person is able to say with the bride, My beloved is radiant and blushing red.^[2] Therefore, with good reason is both the structure of the wall built up with this stone and as Isaiah says,^[3] the fortress of the city is also adorned by it.

The sapphire stone is like the heavenly body, from which also the color azure comes, and symbolizes the blessed Paul. For he was caught up into the third heaven and drew there those who were persuaded by him, and there in the heavens he has his citizenship.^[1]

Moses explains both the color and the significance of this stone when he describes the dwelling of God: Under his feet was a work of sapphire stone, clear as the sky.^[1] Ezekiel also says that the place where the throne of God is has the appearance of sapphire and that the glory of the Lord, who bears the image of highest heaven, consists of that color.^[2] Therefore, whoever is such a person is able to declare with the apostle: Our commonwealth is in heaven.^[3] As if struck by the rays of the sun, sapphire glows in itself with burning brightness. So also the thoughts of the saints are always occupied with heavenly things, and so they are daily renewed by the rays of divine light. Therefore, they continually and ardently, in whatever way, search after eternal things and urge others as well towards those things for which they ought to seek. For what happened in the Red Sea is said to occur again when through the passion of the Lord and through the laver of holy baptism, the minds of mortals are raised high to taste beforehand heavenly things.

This stone [chalcedony] was not borne on the breastplate of the high priest, but rather anthracite, which does not appear here. We are then of the opinion that at that time the saint called anthracite by another name. But anthracite indicates the blessed apostle Andrew, who like coal was ignited by the Spirit.

Chalcedony shines like the pale fire of a lamp out of doors in the daylight. By this is shown those who, supported by heavenly desires, remain hidden [by their humility] to people as they practice in secret their fasting, almsgiving and prayers. But when they are commanded to demonstrate their teaching or other acts of saintly service in public they quickly do so in order that their inner glory might be shown forth. For that which remains after the sculptor has done his work draws dross to itself by the working of the sun’s rays or by the handling of warm hands. This property of chalcedony rightly agrees with those who do not permit their own strength to be conquered by anything but rather by their own light and ardor draw to themselves the more fragile, joining them to their own strength. Concerning one of these it was said, He was a burning and shining lamp.^[1] Clearly he was burning with love, and he was shining in speech. For in order that their own virtues might never go dark, they are always refreshed by the oil of internal charity. The fact that among the Nasmoneans, which is a region of Ethiopia, this stone is produced indicates those who are under the ardent fervor of love. However, there is an obscure opinion that this stone is dirty as with a dark skin.

The emerald is green in color, and when rubbed with oil [it] receives a brilliant shine and beauty. We believe that this stone indicates the proclamation of the Evangelist John, which by divine oil makes bright the sorrow that has come to us through sins and by the most precious gift of theology grants to faith that which is everlasting.

The emerald has the quality of very deep green to the point that it surpasses all green plants, branches and buds. It is colored all around with the green of reflective copper. It also fittingly produces a green oil, to the extent that its nature allows. There are many different types of this stone, but the more noble are the Scythian, the second is Bactrian and the third Egyptian. This stone further signifies those souls who are always growing in faith and when tested more and more by the adversities of this world (indicated by the coldness of the Scythian climate) the more fully do they hold on to that unfading inheritance kept in heaven. These souls advance to a contempt of this world through the chalice of the Lord’s passion and by the fullness of the inner charity given to them by the Holy Spirit. Also, the very beautiful ancestral homeland of these stones is fitting. It is a rich but uninhabitable land. The ground there abounds with gold and gems, but griffins hold all of them. These griffins are very ferocious birds or, rather, flying beasts, for they are four-legged and have the body of a lion while their heads are similar to birds.^[1] When these griffins fight the Arimaspi, who carry the mark of one eye in the midst of their forehead, the griffins take these stones and with amazing ferocity and fierce snatching, take the Arimapsi captive. The psalmist refers to this land filled with an abundance of virtues when he says, Behold, I have fled afar off, and I remain in solitude.^[2] That is, I have withdrawn my soul from the enticements of the world. He then strikes out at the hostile beasts when he prays, Let the lying lips be dumb that speak iniquity against the righteous in pride and contempt.^[3] He shows himself to have found desirable riches when he says with remarkable affection, How abundant is your goodness, O Lord, which you have laid up for those who fear you,^[4] and on to the end of the psalm. Against the desire of such birds to snatch away the seed of the divine word, some of the saints with a heavenly desire keep watch with undivided attention, as though wondering with one eye, in order that they might discover and unearth the precious jewel of faith and other virtues. Where the [need for] strength is greater, there are fewer laborers and fewer of those who bear the terrible persecution by unclean spirits. As the dreadful earthly griffins fight for riches by violence, these few struggle tirelessly for spiritual riches, not to possess the riches for themselves but to offer them to others. And since such an exalted faith is made known throughout the whole world through the gospel, it is fitting that as there are four books of the gospel, the emerald is placed in the fourth place.

This stone, which has the color of a shining human fingernail, symbolizes the person of James. For before the others he received the bodily death of martyrdom for the sake of Christ, which the nail characterizes, for when cut it experiences no feelings.

This stone has the luster of onyx yet shows the redness of carnelian, and therefore from both receives the name of sardonyx. There are many kinds of this stone. One has the likeness of red earth. Another has the appearance of two colors, as though it were blood shining through a human fingernail. Another consists of three colors, on the bottom is black, the middle is white, and the top is red. This stone represents those who are red in the passion of the body, white in the purity of the spirit, but in the humility of their mind examine themselves and say with the apostle, Although our outer man is wasting away, our inner man is being renewed every day.^[1] And again, I am aware of nothing against myself, but in this I am not justified.^[2] Similarly the psalmist says, A man walks in the image of God, that is, by the virtue of the mind, however, in vain will he be disquieted,^[3] that is, by the weakness of the flesh. . . . It is fitting that sardonyx is said to be the fifth foundation, since our bodies possess five senses.

Sardion has a shiny red color and possesses therapeutic power for swellings and wounds from iron. For this reason I believe that this stone represents the beauty of the virtue of Philip. For by the fire of the divine Spirit this makes bright and heals the spiritual wounds of those who are deceived, which they received from the attacks of the devil.

Sardion has the color of pure blood and signifies the glory of the martyrs, of whom it is said, Precious in the sight of the Lord is the death of his saints.^[1] Rightly is it placed in the sixth position, for our Lord was both incarnated in the sixth age of the world and was crucified on the sixth day for the salvation of the whole world.

Chrysolite glitters like gold and perhaps symbolizes Bartholomew, for he was made glorious by his precious virtues and by his divine preaching.

Chrysolite shines as though it were sparkling gold. Its appearance represents those who shine with the knowledge of the heavenly and true wisdom and who by the words of exhortation to their neighbors or even by signs of power sparkle as though sparks of fire. . . . Since this happens only by the gift of spiritual grace, it is most proper that chrysolite stands as the seventh foundation, for the grace of the Holy Spirit is often symbolized by the number seven, of whom it was said above, and from the seven spirits who are before his throne.^[1] It is in agreement with this meaning that a kind of this stone is found in the color of blue-green, for which reason the Hebrews call this stone tharsis^[2] because it has the color of the sea. The color green indeed corresponds to the reality of faith, which is said to be the beginning of wisdom, and water is a figure of the Holy Spirit, as the Lord indicates, saying, He who believes in me, as the Scripture says, ‘out of his heart shall flow rivers of living water.’ Now this he said about the Spirit, which those who believed in him were to receive.^[3]

This stone [beryl] has the color of the sea and of the air and is close to that of the hyacinth. Beryl very likely represents Thomas, for he was sent on journeys far beyond the sea, even to India, for their salvation.

Just as water reflecting the brightness of the sun, beryl gives off a beautiful reddish color. However, it does not shine unless it has been shaped and polished into a six-sided form, for its brightness is accentuated by the reflection of the angles. This stone represents those persons who indeed are wise by their natural disposition but who reflect even more the light of divine grace. Solomon indicates that water might symbolize the depth of understanding when he says, The words of a man’s mouth are deep waters.^[1] But neither human nor divine wisdom is perfect in its light unless the performance of works is joined to them. For often the completion of a work is represented by the number six, especially when in this number it is a finished work of this world. Without doubt it is clear why it is said that the hand of one holding [this stone] is burned, since one who is joined to a holy person is truly recreated by the fire of his good behavior.

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. Through the Gospel he also healed those who were blind in their hearts and gave milk to drink to those newly born in the faith.

Since topaz is rare, it is very valuable. It comes in two colors, one of purest gold and the other glittering with an ethereal clarity. In color it has a pure rosy and reddish hue and is similar to chrysophrase in the brilliance of its color. For it especially shines when it is struck by the splendor of the sun, surpassing the most costly brilliance of all other stones and in its appearance giving uniquely the greatest delight to the eyes. Should one polish this stone, however, it becomes dull; yet should one leave it alone, it shines by virtue of its own natural properties. Kings themselves regard this stone as marvelous and consider nothing else among their riches as its equivalent. This most beautiful quality of its nature is most fittingly compared to the contemplative life. For saintly kings, whose hearts are in the hand of God, display this nature by the riches of good works and by the gems of all of the virtues. Especially guiding in it the contemplation and keen vision of their pure minds, they shall be more frequently struck by the splendor of the heavenly grace, the more fervently they behold the sweetness of the heavenly life with their soul. Therefore, saintly people possess a golden color by the fire of their inner love, while they have also a heavenly color from the contemplation of a supernal sweetness. Sometimes these persons become worthless through the turmoil of the present world, as though they were rubbed by a file. For at one and the same time a soul cannot easily be agitated by the difficulty of earthly toils and by cares and sorrows and, having taken delight in the joy of the heavenly life, also contemplate this with a tranquil mind. Rather, in its groaning such a soul rather protests, My eye is troubled because of anger; I have grown old on account of my enemies.^[1] This stone is said to be found on the island of Thebaide, which is named Topazion, and from that it also receives its name. We can understand this in two ways. First, these regions, that is, of Egypt, are especially filled with crowds of monks, and whoever dwells near to the Son of righteousness is truly colored by the brightness of the heavenly light. And since the perfection of the active life is designated by the eighth place, this stone, which represents the delight of the contemplative life, is fittingly put in ninth place. [Topaz is in ninth position either] because there are nine angelic orders mentioned in the holy Scriptures,^[2] whose life is imitated, or because [the contemplative life] is removed from the ten of perfect bliss, as I shall put it, by the single step of death. Longing for this highest joy, the prophet said, Therefore, I have loved thy commandments more than gold and topaz.^[3] That is to say, above the glory for every approved work and above every height of contemplative joy that is possible in this life, I have delighted in your commandments with the sweetest love. And the first and greatest of these commandments is that you will love the Lord your God with the whole heart, the whole mind and with all your strength.^[4] It is most certainly true that this cannot be perfected in its completeness except in the height of the celestial kingdom.

Chrysoprase is deeper in color than gold itself, and through it I think that Thaddeus is indicated. For to Abgar, king of Edessa, he proclaimed the kingdom of Christ, which is signified by gold, and his death, which is indicated by ashes.

Chrysophrase has a mixed color of green and gold and even brings forth a certain purple gleam intermingled with spots of gold. It is found in India. This stone symbolizes those who by the brightness of perfect charity deserve the verdant [garden] of the eternal fatherland and reveal it even to others by the purple light of their own martyrdom. Since those who despise the present life and prefer the eternal glory follow the example of the Lord who appeared in the flesh, they already display the brightness of their merits as though in India, that is, near the rising of the sun. And because they expect to shine as the sun in the kingdom of the Father and desire then to reign with their king for whom they are now suffering, rightly are they listed in the tenth place. For through the denarius by which the workers in the Lord’s vineyard were paid,^[1] the image of the eternal king is to be perceived. There—and this would not have been possible in the ninth position—the Decalogue will be in every way fulfilled by a perfected love of God and of the neighbor.

It seems likely that the hyacinth, which is deep blue, that is, like the sky, symbolizes Simon. For he was zealous for the gifts of Christ and possessed a heavenly wisdom.

Hyacinth is found in Ethiopia and has a dark blue color. At its best it is neither of loose texture nor dull by density, but rather [it] shines moderately and gives a pleasant, pure gleam. But this stone does not gleam the same all the time. Rather, it changes with the appearance of the sky, for when the sky is fair and clear, it is transparent and pleasing, but when the sky is cloudy, it becomes faint and pale to the eyes. This stone suggests those souls that are always devoted to the purpose of heaven and who, to the extent possible for mortals, approach in some manner to the angelic life. These are admonished to preserve their hearts with every diligence, lest they grow callous by an excessive subtlety of their understanding and dare to seek after higher things and to examine that which is more powerful. For the glory of God is to conceal a word,^[1] that is, one is to intellectually scrutinize God and the human Christ only with caution. They are also to preserve their hearts lest through an idle torpor they fall back again to the weak beginnings of faith and to the rudiments of the words of God. Those rather who travel the royal highway advance protected on the left and on the right by the weapons of righteousness,^[2] and by apt observation of the times [they] change their style and form with the sky and say to their overseers, If we are beside ourselves, it is for God; if we are in our right mind, it is for you.^[3] As a hyacinth underneath a cloud, such a person says, You are not restricted by us, but you are restricted in your own affection;^[4] and again, For I decided to know nothing among you except Jesus Christ and him crucified.^[5] And as a hyacinth seen in the bright sun, he says, We speak wisdom among the mature.^[6]

It seems to me that through the amethyst, which is somewhat like fire in appearance, Matthias is indicated. He was accounted worthy of the divine fire at the distribution of the tongues and he filled the place of him who had fallen away, for by a fiery desire he wished to please him who elected him.^[1]

Amethyst is purple, a mixture of violet and the luster as of a rose, and it gently gives off little sparks. But it has a certain glow that is not purple through and through, but rather it appears like the red of a wine. The beauty of purple suggests the deportment of the heavenly kingdom, while the rosy violet indicates the humble modesty and the precious death of the saints. For to be sure, their minds are chiefly concerned with things on high, and although externally they must endure misery, they remember among these adversities the Lord’s promise, Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.^[1] These persons do not extend the fire of love only toward one another but also toward their very persecutors, imploring on bended knee, Lord, do not hold this sin against them.^[2] Moreover, along with the wine of suffering that they must drink, by a continuous recollection they drink even more of that wine that gladdens the heart . . . and that the Lord promised that he would drink new with his disciples in the kingdom of the Father.^[3]

These precious stones individually were allotted to each of the foundations because, although all the [stones] by which the city of our God is adorned and established upon his holy mountain are perfect and shine by the light of spiritual grace, nevertheless to one is given through the Spirit the utterance of wisdom, to another the utterance of knowledge, to another gifts of healing, to another various kinds of tongues, to another faith by the same Spirit^[1] and the like. Its builder and maker is God,^[2] who is the Foundation of foundations and who for our sake was also found worthy to be High Priest so that by the sacrifice of his own blood he might both wash clean and dedicate the walls of this very city, and that whatever the Father has he might possess as his own. For this reason these same stones with the names of the patriarchs inscribed upon them were commanded to be placed on the breast of the high priest, so that by this most wonderful mystery it might be shown that every spiritual grace that each saint received individually and in part has been wholly and perfectly fulfilled by the mediator of God and man, the man Jesus Christ.^[3]

It is one thing to speak of each of the pearls; it is another thing to speak of the one pearl from which they come. For when it speaks of each pearl, it is shown that in each pearl one pearl is shining forth and that this one pearl is our Lord Jesus Christ. And when the pearls are related to a single pearl, we are taught that the apostolic teaching possesses already the light of righteousness that it has received from him. Just as Christ is the door, so also [the apostles] are the doors through which we are taught and enter into the faith.

The gates of the city, which we have interpreted to represent the apostles, each were of a single pearl. And so the pearl is now placed here as something new, for it was not numbered with the stones of the oracle. It is possible, then, to see that the stones just now enumerated are more precious than those listed by the Old Testament as woven in the oracle. Through this it is signified that the apostles understood the Old Testament and were well-versed in the laws and customs in it—and for that reason the wise apostle said as to righteousness under the law blameless.^[1] However, it also signified that they had become well-versed in the commandments of the New Testament and were rich in the knowledge of it. For it was much clearer, and as it were more precious than the knowledge of the Old Testament, since in the law there was a kind of shadow, while in the New Testament reality had come. And this is symbolized by the mingling of the jewels of the Old Testament and those of the New Testament that are in the foundations of the city, which indicate the apostles. In the Gospels the Lord also said the same thing: Therefore every scribe who has been trained for the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old.^[2] And the gates of the city, which we have interpreted as the apostles, were from a single pearl, indicating their honor, purity and splendor.

These pearls symbolize the apostles, who are also called gates because through their teaching they make known the door of eternal life.

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.

All the glory of the head is referred to the body. Just as the true light that enlightens every person^[1] has granted to the saints to be the light of the world, so also he himself, since he is the single pearl that the wise merchant purchased after selling all that he had, in similar manner compares his disciples with the bright appearance of pearls.

These words reveal the difference of merit that exists within the very beatitude of the saints. For above it was said that the entirety of the city was like pure gold, clear as glass.^[1] [Now it says that] the streets of the city are pure gold, transparent as glass. These are the saints of the city that are of lesser merit. Nonetheless, gathered together into one congregation, it is indicated that they do not shine with a lesser light.

We have said that the gold and the purity and transparency of the glass signify the honor and purity of the life of the saints.

He had already said that the city was of pure gold, transparent as glass,^[1] and that its foundations were from every precious jewel.^[2] I think that this refers to those who have authority in the church. But now he speaks in addition of the streets and says that also they are from pure gold that is as clear as glass. It is as though in the earlier passage the streets were not included in the description of the city. It is my opinion that in this passage the little children [of God] are symbolized, of whom in the present time it is said, Your eyes beheld my unformed substance and in your book all of them were written.^[3] And again, His conversation is with the simple,^[4] for they by this reward will certainly not be deceived and by this mutual conversation they will come to behold their own understandings. For as the streets are placed in a lesser position, so [the simple] seem to be reserved for a humble position. Although in the streets the breadth of love is to be discerned, he signifies the perfect through a variety of words. However, at that time no one will there [be regarded] as unworthy, no one will be found to be small or weak, although some may stand out with a greater clarity than others because of the difference of rewards. For as star differs from star in glory, the apostle says, so is it with the resurrection of the dead.^[5]

It is not possible to present in one image an exact description of the good things of the heavenly city. Therefore, he perceived the street of the city as gold on account of its costliness and its beautiful color, and as crystal, that is, as transparent glass on account of its purity. We are not able to bring both of these things together in one symbol. But the saint perceived all of these things as he was able. However, an unsullied understanding of the city above surpasses our hearing and sight and mind.

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. However, where he openly manifests himself to the faithful there a temple is neither desired nor existent, for he who sanctifies the temple is known in the sight of all.

What need is there of a temple when God is present and in some manner lives with the saints and when God’s face is to some extent made visible? For the holy apostle has said that in the present age the knowledge of God is in a mirror and in darkness but that in the coming age such knowledge will be face to face.^[1] Someone might reasonably ask, Why did he mention God the Almighty, that is, the Father of the Lord and the Lamb, the Son of God, but did not yet mention the Holy Spirit? To such a person one must respond, When he says the Lord and God, he is naming the Father and the Son and the Holy Spirit, for these are God. And further, when he says the Lord God the Almighty he indicates the holy Trinity by the three designations. But someone might inquire further, Why, then, having mentioned the venerable Trinity by the words ‘the Lord God the Almighty is its temple,’ does he make special mention of the Lamb, who is Christ, so that we no longer are to consider the Trinity? Let it not seem to him to be so, for we are not taught to think that! Rather, when it mentions the holy Trinity and the Lamb, the passage indicates that one of the holy Trinity has become incarnate and that with his flesh the Son fills the holy Trinity and even now in heaven is not without his flesh. For figuratively he signified the Son who became flesh through the name God, who is the Son, while by Lamb he indicated the very same Christ incarnated, consubstantial with us and endowed with a rational soul, to which flesh the Word was united hypostatically.

Just as the body consists of individual members, so is the temple constructed from precious stones. Although we are accustomed to material things, he does not want us here to think of something physical as is our habit. Therefore, relieving us from this manner of thinking, he says, I saw in it no temple, for its temple is the Lord God Almighty and the Lamb. For when the tares have been removed, then shall the church especially exult in the elect alone and remain consecrated in God as though she were resting completely in a temple. In this way the church may obtain a blessed habitation in him from whom she had received the origin of her existence and had come to know the gentleness of redemption. For the church’s wholeness is completed in these three things: in being, in knowing and in loving. God created her that she might be fashioned [according to his will]; having called her, he enlightened her; having elected her, he has made her blessed. God intends that when perfected [the church] will dwell in him by way of the promised glorification, when she no longer walks by way of faith but rejoices in his sight.

[He saw no temple in the city] because the church is in God and God is in the church.

For what need of a physical temple is there for one who will have God as protection and shelter, in whom we live and move and have our being? For he himself is both temple and in-dweller of the saints, dwelling in them and walking among them, as he promised. The Lamb is the Lamb of God who was slain for us, to whom manifestly the co-essential and life-giving Spirit is conjoined, who is mentioned a little later through [the image] of the river.^[1]

It says, Although I have said that the city was constructed of stones, nevertheless I have not indicated by this that the rest of the saints will be in a material building. For God himself will be their sole house and light and rest.

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. The glory of God, that is, the presence of his majesty, about which it is said, We shall see him as he is.^[1] Therefore, why would those who shall see God have need of sun or moon?

Wishing to relieve us altogether from the changeability characteristic of the luminaries of the day and the night, and to call us to that immutable Light, it says, [The city] had no need of the sun, nor is that city illumined by that [natural] order. Rather, it is illumined by a much superior and ineffable Light, namely, the Sun of righteousness. Speaking of him, the prophet says, Healing is in its wings.^[1] For he is himself the true Son and eternal life and the true light who enlightens every one coming into this world.^[2]

There is no need of physical light for those who enjoy the spiritual light of God. For to behold spiritual realities is the lot of the saints at that time.

Where there is the intellectual Sun of righteousness, there is no need of perceptible illuminaries. For he is both the glory and the lamp of the city, and the nations of those who are being saved will walk in its light.

[The city has no need of sun or moon] because the church is not governed by the light or the elements of the world. Rather, she is led through the darkness of the world by Christ, the eternal Sun.

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.^[1] The apostle also spoke concerning this light: The night is far gone, the day is at hand.^[2] The Evangelist also writes in a similar way: The life was the light of men, and the light shines in the darkness, and the darkness did not comprehend it.^[3] This is to say, what the nature of our weakness had concealed and what the shadow of our humanity had rendered dark was made clear by the assumption of the Lord’s body. And while God, who is light, inhabits the lot of our flesh, he enlightens the whole by the greatness of his glory. For this reason the honor and the glory of the kings and the nations are given to him, because all have been made glorious through him, and the darkness of night shall not overcome his faithful, whom the presence of the Lamb and the Word of the ineffable, unbegotten Father illuminate.

[By the nations] it speaks not only of the Gentiles but also of the saints from Israel who came to faith. For since the saints from the Gentiles are more numerous by far, it indicates also those [from Israel] in speaking of those who are more numerous. . . . By kings of the earth he means all the saints, of whom it is written, When the heavenly One scatters kings upon it, they shall be made white as snow in Selmon.^[1] . . . Therefore, since these possess a certain glory and honor—he speaks of that honor that comes from virtue—they shall carry it into that holy city. This is as though he said, the blessings arising from virtue shall dwell with the saints.

With these words it is to be understood that the Lamb himself who then will be the life of the citizens [of the heavenly city] is the way for those who are underway [toward the heavenly city]. For it is necessary that whatever dignity they will have received is attributed through praise to the honor of him who was the giver. Here [the passage] is speaking of spiritual kings of whom we read, He is powerful and gives strength to our kings and has exalted the horn of his Christ.^[1]

In this kingdom [Christ] promised to his servants: Whoever shall have left father or mother or brother or sister for my name’s sake, he will receive as a reward a hundredfold now, and in the future he will possess eternal life.^[1] In this kingdom those who have been defrauded of their goods for the name of the Lord,^[2] also the many who have been killed by every kind of crime and imprisonment—for before the coming of the Lord, the holy prophets were stoned, killed and cut in half^[3]—will receive their consolation, that is, their crowns and celestial rewards. In this kingdom the Lord promised that he would compensate for the years in which the grasshopper and locust and corruption destroyed. In this kingdom the whole of creation will be preserved and reestablished and will, by the command of God, bring forth good things within it. Here the saints will receive gold for bronze and silver for iron and precious stones.^[4] In this place he will give over to them the wealth of the sea and power of the nations.^[5] In this kingdom they will be called priests of the Lord and ministers of God, just as they were called impious.^[6] In this kingdom they will drink wine and be anointed with oil and be given over to joy.^[7] Before his passion, the Lord made mention of this kingdom when he said to the apostles, I shall not drink again of the fruit of this vine until I shall drink it new with you in the future kingdom.^[8] This is the hundredfold, which is ten thousand more or less. And when he says that there will be stones that are different in kind and color, he is speaking of people, but he is also indicating the very precious variety of faith that exists in each person. The gates made of pearl refer to the apostles. And they will not be closed, it says, for through them grace has been given that will never be closed. In this place they will see face to face, and one has not inquired after another.^[9] And the names of the fathers and of the apostles shall be on the walls and the gates; we have already discussed and interpreted the twenty-four elders. And of those who will have reigned in this kingdom [it is said], They shall judge the world.^[10]

This has two possible meanings. It may mean that there will be peace and security so that there will be no need for the city to set a sentry for itself or to ever close its gates and make them secure with bars. Or the words may say that the apostolic teachings—for we have noted that the gates are the apostles—will never fall silent there but rather that even there the apostles will be teachers of new and more divine teachings for the saints. For being sons of day and of light,^[1] the righteous shall revel in the divine illumination of the praises and the mysteries, since the day and the light of divine illumination are perpetually around them. For there shall be no night, it says. For were the divine illumination ever to be interrupted, there would be also night. But since it is impious to say this, for the divine light shines without interruption, how shall there be night for the saints?

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.^[1] By month he signifies the light because of the full splendor of the moon; by sabbath he is signifying the eternal rest. It is as though it had said, For them there continues light from light and eternal rest from rest. That the gates are not closed is indicative of the most complete security. For [in that city] it is not said, Watch and pray that you may not enter into temptation,^[2] but rather Be still and see that I am the Lord.^[3] There what is seen is truly loved; what is loved is praised without ceasing. There no one becomes feeble from sloth; nor does anyone grow weary from the activity of perpetual praise.

Each of the gates are from a single pearl. There are three gates on each side, and these gates are not closed but open. The Scripture shows extensively that the kings of [every] region and nation, who are its servants, will bring their wealth into [the city]. It is speaking of the subduing of the last [nations], of which we have already spoken. However, city is not to be understood in a manner such as we know. For without a guide we are unable to conceive of anything grander and larger than what we have heard and seen. But here city refers to every region of the eastern provinces that were promised to the patriarch Abraham. He says, Look into the heaven from the place in which you are now standing—that is, from the great river Euphrates to the river of Egypt—all the land which you see I will give to you and to your seed.^[1] Then the Holy Spirit said, He shall have dominion from sea to sea—that is, from the Red Sea, which is in Arabia, to the Sea of the North, which is the Sea of Phoenicia—and to the ends of the earth,^[2] that is, the regions of great Syria. Therefore, it is manifest that all of these regions will be made level and cleansed at the coming of the Lord, and . . .when the splendor comes down from heaven as a cloud, they will be covered all around with a light from above that surpasses the splendor of the sun.

When it mentions the glory and honor of the nations which are carried into the holy city, it is speaking periphrastically of those from the Gentiles who were reputable and who had performed works worthy of life. For these shall be brought into the heavenly Jerusalem and shall live together with the saints there.

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. However, those are said to enter who are written in the Lamb’s Book of Life, namely, those whom the heart of a true faith and a firm hope embrace.

But nothing unclean shall enter it, nor any one who practices abomination, but only those who are written in the Lamb’s Book of Life. For what fellowship has light with darkness^[1] or the sinner with the righteousness of God, whom the Lord instructs us in the Gospels are separated by a wide chasm?^[2]

He is here describing the church of the future when, unlike at the present time, the evil will not be mixed in along with the good and allowed to live with them. For the good alone will reign with Christ with whom and in whom they will live happily forever, namely, in that heavenly Jerusalem that is the mother of all. Indeed, it says that they are written in the book of the Lamb [to whom] he said, Rejoice that your names are written in heaven.^[1]