Andreas of Caesarea — Commentary on Scripture

Revelation 21:19 · 3 passages

And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;

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.

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.

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.

Revelation 21:20 · 8 passages

The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.

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.

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.

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.

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.

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.

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

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.

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.

Revelation 21:21 · 2 passages

And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.

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.

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.

Revelation 21:22

And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

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.

Revelation 21:23

And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.

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.

Revelation 22:1

And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

The river that flows from the church in the present life indicates the baptism of regeneration that is made effective through the Spirit and makes those who are washed more clean than snow and crystal. But the river of God, filled up with waters, namely, the Holy Spirit, flows through the Jerusalem above, flowing from God the Father through the Son. And [this river flows] in the midst of the most excellent powers, which are named here the “throne of God,” making full the streets of the holy city, that is, the multitude of its inhabitants who are, according to the psalmist, “more in number than the sand.”

Revelation 22:2 · 2 passages

In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

This river waters the saints who are planted alongside it. They are here figuratively called the “tree of life” by virtue of their participation and imitation of him who is the Tree of Life. Moreover, they give forth “twelve fruits,” that is, they unceasingly yield the production of fruit. For there will be there no winter of sin that causes the trees of life to shed their leaves, such as we see now. Rather, the time of the production of fruit by the saints will be complete and uninterrupted, and [this time] is here said to be twelve months. It speaks in these terms equally because of the customary year among us, as well as because of the proclamation of the twelve apostles. This present passage may also be interpreted in another way. “The river” might signify the gifts of the life-giving Spirit, which flow down from the throne of the Father and of the Son, that is, from the ranks of the cherubim, among whom God is enthroned. [This river flows] into the streets of the city, that is, to the full citizenry of the saints, as coming from the first ranks into the second that are made to s…

This river waters the saints who are planted alongside it. They are here figuratively called the “tree of life” by virtue of their participation and imitation of him who is the Tree of Life. Moreover, they give forth “twelve fruits,” that is, they unceasingly yield the production of fruit. For there will be there no winter of sin that causes the trees of life to shed their leaves, such as we see now. Rather, the time of the production of fruit by the saints will be complete and uninterrupted, and [this time] is here said to be twelve months. It speaks in these terms equally because of the customary year among us, as well as because of the proclamation of the twelve apostles. This present passage may also be interpreted in another way. “The river” might signify the gifts of the life-giving Spirit, which flow down from the throne of the Father and of the Son, that is, from the ranks of the cherubim, among whom God is enthroned. [This river flows] into the streets of the city, that is, to the full citizenry of the saints, as coming from the first ranks into the second that are made to share in the well-ordered arrangement of the heavenly hierarchy. The “tree of life” signifies Christ, whom we know by the Holy Spirit and through the Spirit. For in him is the Spirit, and he is worshiped in Spirit, and he is the supplier of the Spirit, and through him the twelve fruits of the apostolic chorus give to us the inexhaustible fruit of the knowledge of God, through whom “the acceptable year of the Lord and the day of recompense” foretold by the prophet is proclaimed to us.

The “leaves of the tree,” namely, of Christ, are the more exalted understandings of the divine judgments, even as its “fruits” are the more perfect knowledge that is to be revealed in the age to come. The leaves will be for healing, that is, for the cleansing of the ignorance of those who have been deficient in the exercise of the virtues, for “there is one glory of the sun, and another glory of the moon, and another glory of the stars.” Moreover, “in my Father’s house there are many rooms,” so that one is accounted worthy of less and another of more brightness according to the measure of the works of each. This present passage may also be interpreted otherwise. The “tree of life” produces twelve fruits, namely, the apostolic chorus that shares in him who is truly the Tree of Life, who through his participation in the flesh has given us to share in his deity. Their fruits are those who yield fruit a hundredfold. The leaves are those who yield sixtyfold. These carry to those who come later the illumination of the divine light that they had received from those who had yielded a hundred…

The “leaves of the tree,” namely, of Christ, are the more exalted understandings of the divine judgments, even as its “fruits” are the more perfect knowledge that is to be revealed in the age to come. The leaves will be for healing, that is, for the cleansing of the ignorance of those who have been deficient in the exercise of the virtues, for “there is one glory of the sun, and another glory of the moon, and another glory of the stars.” Moreover, “in my Father’s house there are many rooms,” so that one is accounted worthy of less and another of more brightness according to the measure of the works of each. This present passage may also be interpreted otherwise. The “tree of life” produces twelve fruits, namely, the apostolic chorus that shares in him who is truly the Tree of Life, who through his participation in the flesh has given us to share in his deity. Their fruits are those who yield fruit a hundredfold. The leaves are those who yield sixtyfold. These carry to those who come later the illumination of the divine light that they had received from those who had yielded a hundredfold, and they bring healing to those from the nations who yield thirtyfold. For at that time there will be a difference between those who are saved as great as there is a difference between fruit and leaves. Some will be glorified to a lesser extent, some to a greater extent, as it is written. It writes of a “tree” in the singular rather than “trees” in the plural to indicate the unity and harmony of the life which the saints have together.

Revelation 22:3

And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:

Anathema can be interpreted in a twofold manner. It either refers to that which is holy for many but is dedicated to God alone, or it refers to that which is sacred to the whole of creation and to the holy powers but is attributed to the devil because of his utter alienation and separation from that which is good. We think that here katathema is used in an emphatic sense. For such a thing is not dedicated to anyone, but it is “put aside” for the devil, being subordinated to him and condemned along with him. Such a thing will not exist within that city.

Revelation 22:4

And they shall see his face; and his name shall be in their foreheads.

Those who become the throne of God because of the rest of the Lord among them will be the inhabitants of that city. They will see him no longer in shadows but face to face, even as the holy apostles saw him on the holy mount, as the great Dionysius says. And instead of the golden breastplate worn in ancient times by the high priest, they will have the divine name imprinted not only on their foreheads but also within their hearts, and this shows their firm, bold and immoveable love toward him. For the writing upon the forehead symbolizes the ornamentation of boldness.