ЧАСТЬ ТРЕТЬЯ

THE CELEBRATION OF SECURED CHRISTIAN GLORY IN THE ETERNAL KINGDOM OF GOD AND THE FATHER The horizon became completely clear and everything became clear. The apocalyptic saw the open sky, open for direct observation (XIX, 11), and there he saw a white horse sitting on it. The first shows that the only engine is now perfect purity in motives, drives, means and processes. This, of course, also applies to the one sitting, but it is specifically said about him that he has the name Πιστ ὸ ς κα ὶ ’ Αληθιν ό ς. The horseman is faithful, and you can rely on him in everything, that he himself is firm in his faith and, therefore, faithful in his dignity absolutely and fundamentally. Our attitude of trust in him is conditioned solely by the fact that in him there is undoubtedly complete and exclusive loyalty to himself. At the same time, the impeccable truth of his complete correspondence between the actual and the ideal, between what happens and what should be, is undeniable. This was clearly revealed throughout world history, where the Lord always judged everyone in the possession and application of complete truth (ἐ ν δικαιοσ ύ νῃ). According to the standards of impartial justice, He militantly defended only the just cause with the steadfastness of His faith in the final shining of good. His eyes are like a fiery flame - they penetrate everywhere and burn up everything worthless, and therefore on His head there are many victorious diadems for royal deeds. As a result, He naturally has a worthy name that would combine and express all its inherent capabilities. Of course, this is necessarily assumed for a real being, so sublime that even the pictorial representation of God’s judgments in the world is mysterious and impenetrable. Moreover, all this is inevitable in relation to the central personality and all its dazzling radiations. We cannot grasp it, understand it, or even perceive it if we cannot look at everything that is bright, hot and flaming. Obviously, only this Primum movens Himself knows Himself, His powers and the possibilities available to them (XIX, 12). This “name is written” was supposed to express the Royal Judge in all actions, but since the latter were incomprehensible, it is natural that the name remained unknown to people, as a kind of Christian eschatological “tetragram”, about which we only know who it refers to. At the same time, the Faithful and True is depicted to us dressed in blood-stained clothing. And here (XIX, 13) “His name is given: the Word of God,” Christ now appears exclusively as the Redeemer, who offered Himself to God as a bloody sacrifice. It was permissible to think about it that it was saving, but not unlimited, but limited by the sacrificial greatness of human blood in comparison with animal blood, i.e. in terms of at least an excellent degree, but not unconditional. Therefore, it is evidenced by the exact name that this is the “Word of God.” I don’t think that this was said in the technical sense of the pompous Johannine logology, which was then hardly accessible to all readers of the Apocalypse, even if it was clear to the very describer of the vision taking place. Of course, he could apply his chosen theological terms to it, but it would be unreasonable to use them without consideration of the receiving environment. And attention to it forces us to resolutely affirm only one thing - that here is the own and special speech of God Himself (Ὁ Λ ό γος το ῦ Θεο ῦ), which passed into the real reality of redemption in exactly the same way as the initial creative “let there be” was embodied in creation. If in the latter case God was the utterer, then in the first we, by analogy, must accept the essential Divine Being, although we are not able to comprehend Him and directly designate Him. There is no contradiction here, but rather true harmony - that in Christ the Redeemer we are obliged to see the indescribable and indescribable Divinity. The heavenly armies followed Him, guided by the good intentions of their inherent purity (XIX, 14), and He Himself, shepherding the defeated remnants no longer with a pastoral rod, but with an iron one, struck them with the force of the forced rage of the Almighty (XIX, 15) with such success that on his clothes and on his thigh he was decorated with the inscriptions: “King of kings and Lord of lords” (XIX, 16), as having prevailed over by all the rulers. Further, the Apocalyptic sees an Angel standing on the sun itself, and from this central point of world life, overseeing the entire Universe. The angel calls all the birds of heaven to the great supper of God, prepared by God from the corpses of warriors and horses after the final battle with the beast and the false prophet, and they “both were thrown alive into the lake of fire, burning with brimstone,” and all the other numerous retinue was killed with a sword coming from the mouth of Him sitting on a horse (XIX, 17–21). There is little left to eliminate the outbreaks that are always the legacy of the old order after its abolition. There still remained “the dragon, the Ancient serpent, who is the Devil and Satan” (XX, 2). And an Angel who descended from heaven, having the key to the abyss and a large chain in his hand (XX, 1), bound him and imprisoned him in the underworld, so that he would not deceive the nations, for a thousand years, and after that he would be released for a short time (XX, 3). Here the numbers, of course, are conditional and symbolic, and a thousand, in contrast to a small number, means only a great multitude over a very, very long time, but still limited by a predetermined limit. Therefore, it is generally impossible to talk about any chronological millennium, because we are simply talking about immeasurable extension. Then all who suffered for the Name, faith and confession of the Lord the Savior, and unchanged in their adherence to Him, came to life and reigned with Christ for a thousand years; the rest of the dead did not live again until the said thousand years were ended (XX, 5). This is the first resurrection, all the more important because all its participants, being already inwardly blessed and completely bright in essence, are delivered from the second death, which has no power over them; they will be priests of God and Christ and will reign with Him (κα ἰ βασιλε ύ σουσιν μετ’ α ὐ το ῦ) for a thousand years (XX, 4–6). How can this be understood and presented in an acceptable form? The first resurrection obviously presupposes a corresponding, also first, death. But the rest of the dead who did not come to life continue to abide in it (XX, 5: τελεσθῇ τ ὰ χ ί λια ἔ τη) like the above-mentioned righteous people, why should we think about the latter that they were in the same state and, therefore, all were in an equal position of posthumous existence due to the inevitable physical death for everyone. The term “others” (ο ἱ λοιπο ί) in such combinations always means homogeneity in a category common to the understood members, for example, “others from the seed of the woman” (XII, 17: μετ ὰ τ ῶ ν λοιπ ῶ ν το ῦ σπ έ ρματος α ὐ τ ῆ ς) or “others”, except for the beast and the false prophet thrown into the lake of fire, but from their followers and with equal qualities, because they were also killed by the sword of Him who sat on the horse (XIX, 21). It is clear that there, too, identical subjects are conceived with the same earthly fate for all, and this, undoubtedly, is universal or physical death, from which none of the earthly beings can get rid of it. But the fate of people can be different. This conviction is also confirmed by the words of the Apocalyptic about the “second death.” It was previously said about her to the Angel of the Church of Smyrna (II, 11) that “he who overcomes will not suffer harm from the second death,” and the first, obviously, is evidenced by the inevitable for her, as all the data of the Apocalypse say about the militant righteous, who die not just, but most often - a painful death. From the outside, the earthly fate of the righteous is no better than that of sinners, but on the other hand, this death does not have complete and unlimited control over them, for they will live with Christ (cf. Rom. 6:8-9) in blissful actual union with Him, completely indisputably and without requiring a new test for this. They sit on thrones as judges to whom it has already been given to judge (XX, 4), only, of course, from among those similar to them, just as on earth it was indecent to be judged by the wicked, and not by one’s own, for everyone should know that the saints will judge the world (1 Cor. 6:1-2). The apostles already have to judge, together with the glorified Christ, the twelve tribes of Israel (Matthew 19:28). The resurrected are invested with such power when they co-reign with the Lord, when they appear as His priests, on an equal basis with God (XX, 6), in the equality of the Father and the Savior-Son, fully worthy and capable of such high functions - co-workers of God in active service to Christ as the Lord of the Universe 92. It is indisputable that this honor is not granted to the second category of the dead, and in this sense they are not worthy of the first resurrection, and therefore they are subject to the possibility of a second death. But it is not said that it will certainly befall them with all its destruction. On the contrary, the phrase (XX, 5) only says that ὰ χ ί λια ἔ τη. Here the exact limit is named, above which their present dead state will not last, so that the latter will cease after a thousand years, when everyone - except the first group - will face a second death. For those who have died, it will, of course, extend only to the spiritual side and, of course, at the final harvest, in which tares are permissible with the wheat, and vice versa, a timely and thorough analysis is required so as not to pull out the wheat along with the tares before the due date, and during the final sorting, the first bundles must be burned, while the second must be gathered into the granary of God (Matthew 13:28-30, 40). The same is assumed in relation to human destinies. Only certain parts are clear in their qualitative merit, others are indecisive, doubtful and suspicious. For them, a clear identification at the last harvest is obligatory, which, in the spiritual realm, marks a moral classification according to the only conceivable norms of reward and punishment, theoretically and empirically indisputable and obvious to everyone. And so, at the end of a thousand years, Satan is freed from his prison and goes out to deceive all the peoples located at the four corners of the earth, or all over the world, as well as Gog and Magog, who previously meant the pre-Euxinian, Scythian hordes hostile to Israel, and in the later Jewish tradition belonged to the anti-messianic hostile forces, and therefore were presented as the leaders of godless pagan revolts in extreme tension and sudden detection. Obviously, even now they personify all the masses carried away by Satan and, as their heads, lead them to battle in countless numbers, like the sand of the sea (XX, 7). Advancing across the earthly expanse from four sides, they naturally drive in the chosen army of the holy confessors of Christ and surround both them and the beloved city itself, i.e. Jerusalem with Holy Zion. In the first case, the Church is militant, marching in orderly troops to its heavenly homeland, in the second, it is already victorious in its assured possession of the heavenly abodes. But such a sacrilegious triumph is necessarily accompanied by divine defeat: as if from heaven, fire falls from God and devours all the evil rebels, and their seducer, the devil, is thrown into continuous eternal torment in the lake of fire and brimstone (XX, 9-10), where his most faithful servants are already located - the beast and the false prophet (cf.: XIX, 20). Then a great white throne opens, symbolizing absolute purity, why the One sitting on it shone so much with it that heaven and earth fled from His shining face - they simply disappeared before Them in their limitations, having no support for their existence (XX, 11). Now the earthly liquidation has been brought to its final conclusion and its results are awaited, which must be determined with strict precision in relation to those who are subject to responsibility. All the dead are gathered to report on their deeds, not just remembered, but punctually registered, as if at a legitimate legal court (XX, 12). For this, the sea returns those who were swallowed up, and death and hell give up their captives and prisoners and, left without maintenance and without need, they themselves are thrown into the lake of fire, where they end up with all those not written in the “book of life” and deprived of the latter’s deposits (XX, 13). This is the second death (XX, 14: οὖτος ὁ θ ά νατος ὁ δε ύ τερ ό ς ἐ στιν). The closest definition is assumed to be a probable addition ἡ λ ί μνη το ῦ πυρός and quite naturally states that eternal torment is this second death in the proper sense, since a person is spiritually destined for a blissful life and without it inevitably turns out to be dead in essence, for torment is not life, but worse than non-existence itself. We must agree that the Apocalyptic paints for us the final heavenly judgment of the world, after which there will be neither death nor a repository for its victims - hell; only the eternally blissful righteous and the continuously tormented sinners will remain. This will happen soon after a thousand years, and, therefore, this figure covers the entire time of the world’s existence until the Last Judgment 93. This period opens with the triumph of the confessors of Christianity and for everyone begins with the hour of death and lasts until the end of the century. Therefore, this is not a millennium, either chronologically or symbolically, but simply an indefinitely given interval between two deaths, of which the first is determined by the circumstances of human life, while the second is hidden in the mysterious depths of God’s destinies with “times and seasons” unknown to us (Acts 1:7). Because of this, it is impossible to talk about any actual millennium, but it is equally unfounded to exegetically consider it and call it the earthly reign of the righteous. We are decisively testified that there we are talking about those sitting on thrones, about those to whom it was given to judge, and (namely) about the souls of the suffering Christian martyrs. Nothing earthly is seen in them based on their posthumous position and actual state, since the first was detachment from the earth, and the second was co-reign with God with Christ and was for them the first Resurrection. If the other dead did not have the latter, then this confirms nothing more than that they did not receive royal revival and their final fate, although not absolutely unfortunate, remains unresolved until the Last Judgment. On the contrary, in the heavenly Church, which continues the eternal service of God in Christ with the Holy Spirit, the normal categories of members are called, chosen and exalted. For the third category, this is revealed immediately by their exploits and upon completion of a worthy Christian life, and for the two preceding ones, a closer examination is necessary. True, with them a different picture of the complicity of earthly human elements comes forward, but here there is only a volcanic eruption of freed bound forces, and the judgment of each according to their deeds requires the involvement of earthly data and the worldly conditions of human existence, in which and with which they are present - for human deeds inseparably follow people into eternity (cf.: XIV, 13). Naturally, it is now interpreted not only about human fate, but also about its situation with all the earthly elements that condition human life and the final outcome. Therefore, with a radical change in the human condition, all the former world elements and combinations, adapted to the then state and completely unsuitable for the new situation, will necessarily disappear. The second death already marks the destruction of death itself, and with it all mortals and the entire created and corruptible universe. With a renewed humanity, everything must be new (XXI, 5). In the preceding depiction of world history we find its final achievement. It is clear that the latter cannot be divorced from its anticipation and necessarily evokes it during its execution and description. Therefore, here something earlier is involuntarily attracted and remembered, which is reflected either in a concentrated manner or in separate touching links. But these are only reflexes, illustrations, explanations and justifications, and not renewal or repetition. On the contrary, we are given a direct continuation of the story of the achieved triumph in its assured confirmation. Naturally, the last battles occur, but - according to the ideology of the Apocalypse - they are only variations of the eternal struggle of evil against good. Therefore, on the wicked and godless side we see many similarities, but on the divine side, everything is unchanged. There is boiling rage, here there is calm truth; there - self-destructive explosions, here - confident force. In this combination, general coincidences are quite natural with the multi-colored details, but with strict unity in the main movement, envisaged in the Mystery Spectator in the gradual predominance of good. And at this stage, mutual connection and successive progress are certainly assumed. The first is confirmed by the news about opposing demonic factors, which are mentioned separately, that first the secondary ones - the beast and the false prophets - are defeated and defeated (XIX, 20), and then the main one, Satan the Devil, is thrown into the same lake where they also ended up in eternal torment. This sequence also speaks of a progressive trend, which is undoubtedly due to the result consistent with it. The disparate becomes united, the ongoing becomes continuous, the temporary becomes eternal. Earthly history is exhausted, and the guaranteeing prelude of marriage is crowned with the wedding feast itself. A new heaven and a new earth are opened before the Seer (XXI, 1) in a completely finished form, for the former ones are gone (ἀ π ῆ λθαν), and the sea has disappeared and no longer exists (κα ὶ ἡ θ ά λασσα ο ὐ κ ἔ στιν ἔ τι). Then - according to the apostolic prophecy (2 Pet. 3:10), - “the heavens will pass away with a noise, the elements, having flared up, will be destroyed, the earth and all the works on it will be burned up.” Like the water element, the heavenly and earthly elements ceased to exist, but after them there was no absolute emptiness, since other elements took their place. This does not mean that the newly appeared was incompatible with the former (ν έ ος), or simply served as a transformation of them, since they finally ceased. The new heaven and earth did not belong to a different category, but have completely different qualities that are not similar to the previous ones in dignity and content, but no one will call them by any unusual names. No, for all those who contemplate this, they are heaven and earth, but without the former properties and limitations that then constituted their specific definitions. It is clear that all early reality has disappeared, and with it its highest decoration - the “beloved city” (XX, 8), which, retaining its name, spiritually became Sodom and Egypt (XI, 8), like people to whom the Lord did not leave a seed (Isa. 1:9; Rom. 9:29). And here again it is observed that the substitute of the missing one comes - the new Jerusalem (XXI, 2), although identical in fundamental essence ὴ ν εἶδον). This is equally a city whose very name combined the distinctive feature that it was and remained by nature “holy Jerusalem,” otherwise, with the loss of its moral qualifications, it would have lost its very name. Now this city is already qualitatively new (καιν ή) in terms of the objective possession of holiness itself in view of its origin, as descending from God from heaven, where the Almighty has always dwelled and dwells. Its creator here can only be the Almighty Creator of heaven and earth, and in Him the slightest defects are unthinkable, for which there are no external conditions for adaptation to change the entire world. Naturally, everything in this heavenly structure is perfect, like a bride adorned for her husband. Such a comparison is not simply caused by the thought of marriage, but also indicates that now the true cohabitation of God with man will take place. Hence, in the loud heavenly verbs (XXI, 3) the tabernacle is already mentioned instead of the church. The latter was appointed to serve God, and all its departments were assigned for this purpose, but the center of unity with Jehovah remained the mysterious “Holy of Holies,” where the Almighty entered into closest communication with people. Such was the purpose and, in part, the structure of the original tabernacle, made according to the heavenly model (Heb. 8:5), and in the church the whole arrangement more accurately expressed that the way to the sanctuary had not yet been opened, for there only the priests entered the first compartment, only the high priest entered the second, and only once a year (Heb. 9:6-8). Everywhere there were legalized barriers that were completely unthinkable in the new system of direct communication with God. It required the true tabernacle (Heb. 8:2), greater and more perfect, into which Christ entered with His blood for eternal redemption (Heb. 9:11–12). Through the Lord Savior there will be unity with the people of God, and God, under Christ, who has raised humanity to sonship with God, will be the God of saved and holy people, for whom anything sorrowful and lazy is impossible, since all the former things have passed away (XXI, 4: τ ὰ πρ ῶ τα ἀ π ῆ λθαν) like the old ones heaven and earth (cf.: XXI, 1). And He Himself sitting on the throne decisively declared (XXI, 5) that He makes everything new (ἰ δο ύ καιν ὰ ποι ῶ π ά ντα), in which there is not the slightest reflection of the past limitations and accidents. This was the final imprint of the world revolution, deserving eternal and complete remembrance. Therefore, the Apocalyptic was inspired (probably) by the guiding angel to write down what was said from above, for those words are true in their exact implementation and true in it in perfect accordance with their divine norm (XXI, 5). In this case, the highest sanction is understandable by the special testimony of God (XXI, 6), that all the words of God are “perfected” in the adequate works of God and are finally exhausted to the point of universal evidence that God is the beginning of everything that happens and the completion of all being, like Alpha and Omega in the alphabet, embracing the entire totality of human sounds. Then there is nothing extraneous, but everything is from God and with God, who freely gives to everyone who thirsts from the source of living water, always and completely to drink, and a worthy winner (XXI, 7) in competitions for heavenly truth will certainly become the rightful heir of all the subject property, because the Almighty will be his God, and he will be a son for Him. With such an absolute dominance of father-son and mutual-brotherly relations, there is virtually no place for all other connections. Others are not directly atheists and blasphemers, but still do not belong to the celestials, since they are cowardly and changeable, unfaithful, nasty in nature and practice, prone to participating in various murders, especially Christians, to direct and indirect fornication, magical acts of influencing various deities, to idolatry; These are all liars who love and create lies (cf.: XXII, 15) in faith and in life. They cannot penetrate into a company that is alien to them. In the new system, there is only the kingdom of the eternally blessed living and the prison of the incorrigibly sinful dead, deprived of earthly habitation and unworthy of heavenly ones. It is clear that their fate is in a lake burning with fire, and this for them is a second death, taking away all chances for a new existence, while the former brought one continuous torment without a return to the past earthly existence (XXI, 8). Thus, in the heavenly order, everything dissimilar and dissimilar disappears and is eliminated, and in the whole heavenly Jerusalem, its inherent holiness prevails. It is in it that the marriage of the Lamb with his chosen wife-bride must take place and continue. Regarding the first, His essential holiness is undeniable without words, but regarding the second, one of the seven Angels appears with explanations with the seven bowls of the last plagues, which ceased after their shedding, opening clear horizons not threatened by the slightest troubles. This means that all the named Angels were not just punishers of the disastrous past, but harbingers and certifiers of a painless new. In this capacity, the Angel invites the Seer to go with them, promising to show the crowned bride (XXI, 9). Apparently, both of them - when approaching - were in lower spheres compared to the area where the spouses were staying. An Angel descended from there and must return there in order to allow the Apocalyptic to see the inhabitants there through direct contemplation. And so he lifts his traveler “in spirit” to a great and high mountain to show the great city, holy Jerusalem, which comes down from heaven from God (XXI, 10). Consequently, the Angel is no longer in heaven, but at the same time not on earth, for both spectators had to rise to see what was descending to them from above. Along with this, instead of the bride, holy Jerusalem is shown, which, therefore, was this wife, as the “tabernacle of God” with people (XXI, 3) worthy of the marriage union with the Lamb as sons of God through Christ the Redeemer (cp. XXI, 7). The city had the glory of God (XXI, 11) from the omnipresence of God with His people (cf.: XXI, 3) and shone with the brilliance of its luminary, as if from a precious stone. Around it is a large and high wall with twelve gates (three on each side), with all the structures that provide entry and exit (πυλ ώ νας compared to π ύ λη), and on them are twelve Angels (XXI, 12: κα ὶ ἐ π ὶ το ῖ ς πυλ ῶ σιν ἀ γγ έ λους δ ώ δεκα). It is possible to assume that they were engraved as opposed to written names, but the closest and natural opposite is that of the inscribed with the living. And it is much clearer that the entrance devices should have had faithful guardian goalkeepers and guardians. After the expulsion of the first parents from paradise, God placed a cherubim with a flaming revolving sword at the Garden of Eden to stop their access to the tree of life (Gen. 3:24), and before, obviously, all movement was free. Now the heavenly paradise of sweetness already had twelve doors with the same number of waking Angels and, of course, for convenient entry inside, since hostile intrusions from nowhere were not envisaged. From everywhere, penetration into the city is open wide and with experienced guides. “On the gate are written the names of the twelve tribes of the children of Israel.” These are, undoubtedly, Israelis, faithful to the revealed covenants of God and therefore devoted to the messianic biblical ideals in the person of Jesus Christ (cf. VII, 5–8). They retained the primordial divine heritage (cf.: VII, 4), carried it through all centuries, established an organic connection between the past and the present and entered it with all the sacred treasures that prepared, foreshadowed and perceived the eternal kingdom of God. All these values ​​and their owners were fully worthy of staying in the new Jerusalem and deserved angelic protection, becoming members of the heavenly brotherhood in the triumphant Church of Christ. Apart from her company, there is no one saved there and no one can slip there, and therefore righteous Israel will be accepted into the Zion monasteries only with her and in her (cf. Heb. 11:39-40). It is clear that this Church must be founded and is actually embodied in the triumphal city of God, which now does not exist outside of it. Redeemed by the saving sacrifice of Christ, washed and witnessed by the blood of martyrdom and the unceasing feat of suffering and patience of its confessors, the Church of Christ passes into the kingdom of God and is its true fence and structure. But historically it itself was created on earth by the apostolic ministry, which erects the house of God and opens access to all worthy faithful, defines and always holds it firmly and safely. According to the data known to us, which in no way limits the absolute mercy of God, there can be neither entry nor support into this sacred environment without the Church and apart from it. Therefore, the wall of the city has twelve foundations, and on them are written the twelve names of the Apostles of the Lamb (XXI, 14), ensuring the existence and maintenance of the entire city. Accordingly, one must imagine that these foundations are drawn above the gates, as indeed, the Apostles “renewed the path” to the kingdom of God predicted by the prophets of Israel. According to the apocalyptic image, everything divine in humanity was realized in him and found its ideal-real completion. It remains to find out the location and distribution of all parts in these “many abodes” of the Fathers (John 14:2) from the point of view of mutual proportionality and sufficient capacity. To measure such a great, heavenly jewel, the heavenly Angel speaking with the Seer (cf.: XXI, 9) appears, with a golden cane corresponding to the object (XXI, 15), which, by its very material, is not capable of either shrinking or lengthening; but this angelic measure was exactly the same in extent as the human one (XXI, 17), accepted among people, and coincided with it in terms of digital data and calculations. It turned out (XXI, 16) that the city was located in an isosceles quadrangle, which is why it is necessary that the length and width are quite equal, and the actual measurement stated that the city had up to 12,000 stadia. If each stage is taken to be 184–185 meters, the result is about 2,208,000–2,220,000 meters, or about 2,208–2,220 kilometers. The size is absolutely fantastic for the city, but it should be reduced for the width and length by four times, and perhaps eight times, since it is further said that “its length, and breadth, and height are equal,” i.e. each wall was 582 meters long, or 276 meters for the length and height of each of the four walls. This, of course, is too much compared, for example, with Babylon, 480 stadia all around and with a wall 50 cubits in width and 200 in height, or with the Temple of Jerusalem 20 cubits in width, 60 in length and for the vestibule - 120 in height (2 Chronicles 3:4-5). Still, such a figure is more suitable for the greatest cities of that time and proportionally even quite probable in view of the enormous population located in the new Jerusalem. The further indication (XXI, 17) is sufficiently reconciled with this that, according to human measures, the wall had one hundred and forty-four cubits, but for it three extensions were noted earlier, and therefore, in this case, one must understand the width to be not so amazing and rather corresponding to the immensity of the grandiose city. However, for symbolism there is nothing fantastic, which only reveals its inner meaning. And from this side we see that the royal city had a regular cube, where 144 stages for all dimensions were made up of 12 x 12, which numbers have a special meaning throughout the entire description. In it 12 notes the completeness and perfection of the chosen population in Israel old and new and in the highest heavenly guard. Therefore we must agree that for the chosen citizens there was complete scope with a strong fence for all, which again encloses 144 cubits (or 12 x 12) in width. With this general understanding, without exaggerating every detail, we find absolutely reasonable and consistent evidence with other data that for the entire numerous people of the saints there were enough “abodes of the Fathers” for a comfortable stay. But these are worthy chosen ones, and at this point all the details of the structure corresponded to them. For example, for the construction of a wall (ἠ ἑ νδ ώ μησις το ῦ τε ί χους) jasper was used (XXI, 18), which was its only material processed for this purpose, and “the city was pure gold, like pure glass” (XXI, 18), so transparent, as if it were glass, equally shining and translucent. Everything there was the best and from the best. Of course, this applied to city buildings and institutions, which were clean and transparent, because they were designated for pure people and affairs that did not need to be hidden. But the same is true for other major parts made from precious materials. It is very tempting to find factual parallels for the latter in order to use them to define a symbolic sign for all apocalyptic combinations. Naturally, numerous attempts at closer comparison and precise explanation continue to be made in this direction; but, unfortunately, they are all problematic and controversial, although often witty and fascinating (for example, approaching stones on the high priest's breastplate with a vessel). It seems as if the Apocalyptic himself did not adhere to strict punctuality, for he says (XXI, 19) that “the foundations of the city wall are decorated with all kinds of precious stones” λεως παντ ὶ λ ί θῳ τιμ ί ῳ κεκοσμημ έ νοι), and then only twelve of the “all kinds” of stones are noted, but they are not “all” in quantity and not “all kinds” in terms of the categories of qualities represented. It would be even more instructive to bring each stone closer to a famous person from all twelve historical Apostles, but we do not have their sequential order in the Apocalypse to draw specific parallels and draw some fundamental conclusions. We have to be content with the general observation that the precious city with a precious wall was established on twelve precious foundations, which in the spiritual sense were all twelve evangelists of Christ and the founders of the city of God. In accordance with this, the latter shone with the glory of God and shone with the sunny purity of holiness (cf.: XXI, 11). It is clear that the approach there must be equally perfect for all those entering, which is why each of the twelve gates was made of one solid pearl, past which no one could slip inside unnoticed; the streets of the city were pure gold, shining through like transparent glass (XXI, 21), and from this the whole city itself seemed exactly like that (cf.: XXI, 18). In this form, a new, holy Jerusalem was depicted, but - unlike the earthly one - there was no central structure in a special church (XXI, 22). The latter was appointed and used for communication between people and God, which could not be found in any other place on earth, which, due to its depravity, could no longer be the pristine paradise where the Lord Almighty walked and talked with his ancestors (Gen. 3:8 et seq.). In the new Jerusalem, primary normal relations have been restored to the most perfect degree, and in it, even less than in Eden, a special church is appropriate, for there God Himself is present everywhere and fills everything, as the Father with His children (cf.: XXI, 7), who naturally have direct filial communication with their Master and do not need various conventional adaptations. On the contrary, the latter would presuppose an indispensable mutual distance and are unthinkable, in principle and in fact, in the realm of direct communication with God. This in itself is inaccessible to created and damaged humanity, but the chosen ones are brought there by the equally divine (cf. XX, 6) Lamb who predominates there, washed with His blood, regenerated and adorned with heavenly qualities. Where God is, there is His church; where the Lamb is, there are the people of God. It is not for nothing that the new Jerusalem had a cubic shape, like the Holy of Holies in Solomon’s Temple (20 cubits in length, width and height: 1 Kings 6:20) and, therefore, all served for the direct communion with God of people who were already entirely exclusive priests of God. Everything low and morally cheap would be a limitation and constraint here, incredible for the kingdom of God. It is above all cosmic realities and possibilities, and in its lofty sphere does not need either the sun or the moon for its illumination, since the unflickering glory of God shines in it (cf.: XXI, 11), which serves as an external expression of the unapproachable light and in our case is brightly and accordingly concentrated in the Lamb (XXI, 23), as in the divine lamp, shining with true light (John 1:9) to everyone, those who are in the church are (Matthew 5:15). Then, in fact, any additional lights are unnecessary if all saved peoples have for their faithful walk the divine light in the city itself, where the kings of the earth will bring their visible glory, causing external veneration (XXI, 24), so as not to remain with their temporary flickering, but to shine eternally in Christ and with Christ. He invariably broadcasts to everyone and is accessible to everyone (Jn. 6:37): “He who comes to Me I will not put away”, therefore the gates of the new Jerusalem are always open, for in the light of Christ there is no darkness of night (XXI, 25) and there is no uncleanness or abomination capable of any attempt, but all nations abide with their glory and honor and only those of the people who are written in the Lamb’s “book of life” (XXI, 26–27), i.e. only the chosen and worthy. Now the heavenly abodes of God are completely distinct, in all their structure, as well as the inhabitants themselves in their quantities and qualities. Then I wanted to know about life there and the sources for it. And here the former guiding angel (cf.: XXI, 9) shows the Apocalyptic river, pure and bright, like crystal, which on earth contains one of the most important vital elements of human existence. In our case it is called “water of life” (XXII, 1: κα ὶ ἔ δειξ έ ν μοι ποταμ ὸ ν ὕδατος ζω ῆ ς). It is wonderfully and expressively emphasized here that all the water was equally vital and had no dubious impurities at all, but was distinguished by the property that it was “vital.” It did not produce or create its own life, for the latter existed there from the very beginning of the new Jerusalem. This means that this water supported and nourished the eternal life secured for them in the holy inhabitants of the holy city, just as the “tree of life” fulfilled the same mission for the earthly life in Eden. Eternal life was affirmed and guaranteed by God, and then the nutritional source must be there and spread from there. Therefore it is categorically stated that the “water of life” flowed from the throne of God and the Lamb. Both, sharing a common Godhead, certify that water is of divine origin and dignity, but it is given from God for the redeemed, and therefore through the Redeemer-Lamb. And rabbinism accordingly dreamed that everything heavenly “flows” from the heavenly throne, but it could not justify a separate continuous existence. According to rabbinic views, everything exists only through God and in God, and outside of Him it certainly perishes, due to which the angelic stream from under the throne of God constantly rushes, but with gradual distance it immediately disappears 94. Christianity bestows on its heirs an eternal kingdom and eternal life, because it rewards them with eternal continuity with God, as sons of God in Christ Jesus. Among the wide street of the city and the river flowing along this central line, on both sides of it, there is a tree of life, like water, constantly preserving the latter in inexhaustible activity (XXII, 2). Of course, only the variety is indicated, and there is not one tree at all, since then it could not be on both banks at once, as it is incredible and unimaginable for this wonderful plant to stand both in the middle of the street and in the middle of the river; The only thing that is permissible is that it was in the middle of the street and precisely in the middle of the river flowing here - even so that the median line of both coincided with each other. The vitality of the tree is explained for human perception by the fact that it bears twelve of its fruits per year, one fruit in each month, and obviously provides abundant nutrition. Naturally, with this fruitful vitality, the foliage of the life-giving tree is continuously preserved green, which is also life-giving and serves to heal nations (XXII, 2). According to the simile description, the entire heavenly population is protected in all respects for endless life, even if we assume, in relation to earthly conditions, that there may be some life defects there too. And above all, “all anathema shall not be given to anyone” (κα ὶ πᾶν κατ ά θεμα ο ὐ κ ἔ σται ἔ τι – XXII, 3). Parallel to their opposite, these will certainly be objects that have already received a sentence of damnation and are thereby doomed to inevitable destruction. Nothing like this is expected or happens there at all, but in fact there is still only a single throne of the One God and the Lamb with voluntary and devoted servants who will have direct vision and bear the name of the Lord God on their foreheads (XXII, 4) - a contrast to the earthly mark of the name of the beast among the wicked. For such contemplation, no special illumination by artificial lamps or sunlight will be required in the complete absence of night and in the continuous light of the Lord (XXII, 5 and cp.: XXI, 23–25). With all the data presented, it is quite normal that the heavenly righteous, protected from everywhere, equipped and arranged by God, as true members of the eternal kingdom of God, will reign there forever and ever (XXII, 5), or indefinitely. As a result, before us is the eternal God and the elect who are eternally blissful with Him in heavenly Jerusalem; what is to be expected next but endless duration, since not the slightest possibility of any change is foreseen on any side? It is only necessary to specifically and finally confirm the preceding and draw the necessary practical conclusions in the Epilogue. Judging by the method of expression (cp.: XXI, 15; XXII, 1 and 6), in the first case the same Angel-guide is speaking, but in the tone of the highest and immutable authority, which is soon revealed. This Angel again repeats (cf.: XIX, 9; XXI, 5) that all the communicated utterances of the divine word and the corresponding deed are true and immutable, since they are punctual and objective (XXII, 6). The guarantee of everything is that angelic mediation has the supreme authority, emanating from the Lord of the spirits of the holy prophets. We are talking about a mysterious, although undoubted future, which is inaccessible to human observation until it actually comes. And to foresee and predict the distant is the special mission of the prophets; but even they cannot directly contemplate what has not yet been and, therefore, does not yet exist. True, all this is indisputable in its perfect realization by divine decree, however, this also requires a special insight, which, under given conditions, is conceivable only with the eyes of faith or spiritually. This is all the more necessary when there is a concrete representation of what should be, as already happening in fact. And if for each individual act it was necessary to build “in the spirit,” then for the whole the essential power and ability in the spiritual foresight and providence of the prophets is already required. In this sense, it is appropriate and probable to read τ ῶ ν πνευμ ά των τ ῶ ν προφητ ῶ ν compared to τ ῶ ν ἁγίων τ ῶ ν προφητ ῶ ν. It states that what was revealed to the Apocalyptic was according to what was said by the prophets as possessors of a prophetic spirit, seeing the present future and directing it with its broadcasts. And so the Lord and Master of these competent and special seers sent His Angel to reveal and sanction the entire eschatological contemplation, which should soon happen (XXII, 6) - either chronologically without reference, or in comparison with the world's transience. When all this was presented with all certainty and was accepted by those who saw and listened with reverent submission, then the voice of the Divine Bridegroom Himself was completely natural, for without Him the promised “soon” could not come, and along with the latter, He Himself must also be. And indeed, the Redeemer Christ most solemnly testifies that he is coming “soon” (XXII, 7) in the above sense and in accordance with the apocalyptic visions set forth, which, being heavenly revelations regarding the world’s consummation, serve as a salutary propaedeutic to it and guarantee worthy participation in it for the performers. And there the bliss of the kingdom of God is predicted for the true righteous of Christ, and therefore those who are ready for it, according to divine plans, secure this greatest advantage in advance and in principle already possess it. And since everything like this is communicated in this book of prophetic insights and concrete contemplations, one must preserve and observe its divine words (XXII, 7) not only with the mind and heart, but with will and action, since the real receipt of the real inheritance of God requires a truly suitable and capable recipient. Here practical storage (τ ή ρησις) becomes both indispensable and most important, since without it there will only be inattention and contempt for the clear divine promise and the bright call of eternal blissful life. It is only necessary that they be depicted reliably and accurately. The Seer himself vouches for this, having seen and heard this through the medium of the showing Angel (XXII, 8). This most closely relates to what immediately preceded, but the name of John refers us to the beginning of the book, where it reads (I, 1-3): “The revelation of Jesus Christ, which God gave him to show his servants what must soon happen. And He showed it by sending it through His angel to His servant John, who testified to the word of God and the testimony of Jesus Christ and what he saw. Blessed is he who reads and hears the words of this prophecy, and keeps what is written in it; for the time is near." According to these two statements, in meaning, and even in verbal form, it convinces that what is expressed there at the beginning extends to everything that follows, and then at the end everything earlier is assumed, which is why in both cases the same Angel is understood as the divine leader of the Apocalyptic and, as it were, the deputy of Christ Himself, to whom God entrusted the Revelation to transmit it to His servants. From here it is more clear that John again (cp.: XIX, 10) felt awe before the Angel and fell at his feet to bow (προσκυν ῆ σαι) not just with gratitude and reverence, but also with religious exaltation. This is a natural manifestation on the part of a person who not only theoretically allowed, but actually heard behind the words of the Angel the voice of Christ Himself (cf.: XXII, 6 and 7), for the second time (cf.: XIX, 10) the speaking Angel was stopped by the dogmatic conviction that only God belongs to true religious veneration, and he is only a confidant close to the Lord, speaking in the special work of co-serving all the prophets of the Christian future and with dignity preparing for it (XXII, 8–9). The difference between them is only in degree in the performance of common service, and here simply mutual relations of fraternal veneration and assistance are normal. On the part of the Angel, this is not a reproach or even a prohibition, but a joyful confirmation that the inhabitants of heaven closest to the Lord are also the closest helpers of the saved sons of God. In this double-sided dignity, the Angel commands John not to seal his scrolls, for the time of their implementation is near (XXII, 10), since Christ always stands at the door of the truly believing elect and knocks to enter for the closest communication (III, 20). This means that now there was no remainder to be sealed, as was the case with Daniel, since his visions belonged to distant times (Dan. 8:26), and here we are already talking about receiving an inheritance, for which the full will must be opened in advance and known to everyone who can participate in the perception if they have actually proven their rightness and will fundamentally be deprived of all hope in the event of their wicked activity of unworthy and unrepentant prodigals sons. The necessary requirements are now publicly available to everyone: let everyone choose according to his own voluntary desire and independent zeal, knowing that whoever suffers what he suffers is punished by it (Wis. 11:17). Therefore, the unrighteous, if he does not want to correct himself, can only pursue his destructive policy, the result of which is indisputable by the undoubted judgment of God. The unclean is also allowed to become defiled: equally, every righteous and holy person has the freedom to succeed in his exploits, no less accurately qualified in the unchangeable divine tables (XXII, 11). But we must hurry, for we always live under the shadow of God’s judgment, and the Judge is already coming to judge according to the above-mentioned scale, or according to deeds (XXII, 12), how far they have been fulfilled, according to the rights, advantages, duties and powers of them, according to the properties of the sons of God. And after that there will be no protection or change, for Christ, One with God in essence in redemption and providence, will appear as the final destroyer in the judgment of God, i.e. as God Himself, Who in all being is Alpha and Omega, the Beginning, before which nothing existed, and the End, which has no continuation or repetition and, therefore, the very first and last (XXII, 13). He embraces everything in all directions and relationships: who can intervene here when everything is captured and there is not the slightest crack? Therefore, blessed are those who in thoughts, words and deeds keep the commandments of the Lord in a gracious organic unity with Him, in order to have the right to the tree of life and - for its constant use - to enter the great city deservedly - by the gate (XXII, 14). True, the latter will not be locked even at night, but they will have strict guards and vigilant inspectors, past whom no one except the chosen ones can slip into where there is nothing unclean (cf.: XXI, 27), or cursed (cf.: XXII, 3). Outside the city walls there is only room for unfaithful creatures (“dogs”) who have encroached on all the power and independence of God (“sorcerers”), various criminals and violators of the law of Christ out of active love for untruth of every kind and kind (XXII, 15). The word of such a ruler is direct and final; but the same is indisputable about the guiding angel, because he was sent by Jesus the Redeemer to testify to all this in the churches (XXII, 16), starting with the apocalyptic letters addressed to church catholicity itself in all its divine essence. And, therefore, this is with the good providential and saving purpose for people of warning, teaching and preparation, since the present Judge now appears there not just as “a rod from the root of Jesse”, but as the very root of David (XXII, 16), from where came everything that the Bible, faith and Jewish tradition is associated with the name of this great king of Israel and the harbinger of the Divine King of righteousness, peace and truth, regenerator of humanity and the cosmos. And here He is the beginning and the end of the mysterious and saving world process, and in this sense He has always been a brightly shining leader for everyone from the earliest moment of human existence, like the bright morning star of the entire earthly day (XXII, 16). The guiding angel and evangelist received everything from the most divine primary source, suitable for all normally existing and intended flows. Everything here is absolutely reliable and acceptable for everyone from the lips of the Redeemer - the God-man Jesus. A direct response is expected from those called and informed. And here were the churches to which the Angel was sent, and everyone who was there (cf.: XXII, 16). But the Church still lives by faith, and not by vision, and is nourished and led by the spirit of prophetic hope and insight. In this spirit is the eschatological nature of each Church of Christ, and in Him all local church organizations are inseparable from each other, which is why the “spirit” expresses the essential aspirations of the entire universal Church, which, manifesting itself there in its entirety, states that this is its spirit and that it is exactly that. In this union of mutual love, faith and hope, the spirit and the bride cry to the questioner (XXII, 17) “Come!” and they wish, as quickly as possible, for an eternal, blissful marriage to come, in the fullness of grace and truth, shown with all the clarity of the kingdom of God. Of course, the call of the Church extends to all its members, who must hear the sweet voice of God. As can be seen from all apocalyptic images, one cannot vouch for the entire external church composition, and it assumes a shameful, rebellious, godless ferment, in which many (if not the majority) will perish. But the saving movement is the same and open to everyone, due to which it is instilled in everyone that everyone from the depths of a believing heart should also cry out: “Come!” All the same, they desire the true truth and are languishing with a thirst for it, unless someone becomes completely satanic. And now the achievement freely sought is available to them, so that they can come without hindrance and take the water of life without hindrance, as much as they want, according to their needs. All accomplices have now been exhausted, both from the group of the opener and from among the spectators. After this, the floor remains only for the chosen mediator, showing the divine pictures of judgment and the kingdom of glory. From the heavenly side, the divine certainty of all apocalyptic Revelations has already been witnessed. All that is required is a human voice, transmitting divine broadcasts to people. According to this natural course of thoughts and actions, I return to that old widespread opinion that the Seer himself now speaks (XXII, 18-19) with the usual apocalyptic decisiveness about the character and dignity of his book to everyone who hears, and this is most likely assumed when reading in church meetings, for which, again, it was more suitable and appropriate not for a distant authority, even the highest, but directly communicating to all his brotherhood and influential for him a guarantor, if for his sake all the members have gathered and listen to him (cf.: I, 3), and such was John himself. And so he certifies to every listener that the book contains only prophetic words, which come from the true prophetic spirit and contain prophetic Revelations. But the former is present in the Church of Christ only as the spirit of Christ, the spirit of truth and love, and the latter must be objectively correct, or they will not be prophetic at all and will turn entirely into simple deception. The spirit demands a revelation that agrees with it, which, as such, presupposes - in turn - an equal spiritual revealer. Both of these sides are inseparable, both essential and factual - like the fact that without light you can’t see anything, and without an eye you can’t recognize anything. They must be accepted jointly and completely, which is why the Seer of Mystery inspires with all the firmness and authority of the prophet of the Church that if anyone adds anything to what he said in his book, God will impose on him the plagues prescribed there (XXII, 18), because this is something complete, accompanied only by real accomplishment, naturally indisputable and obligatory. In this regard, any increase would be an attack on divine comprehensiveness and authority. This would be a grave sin against God, and about such defects of faith and conscience, throughout the Apocalypse it is certain that they will certainly bring terrible plagues. On the other hand, it is no less clear that if anyone takes away anything from the words of the book of this prophecy (XXII, 19), he will reveal his supremacy over it, allowing him to evaluate and reshuffle all the parts in his own way. But this would indicate that he does not have the slightest creative consonance, but only demonic arrogance, which maliciously confuses everything and closes the entire heavenly perspective of the eternal kingdom of God, with attacks and exits. Both by the most villainous intent and by the actual result, it is inevitable that for such businessmen all the promises and inheritances that they so boldly and wickedly trample upon will be lost. Therefore, God takes away their participation in the “book of life,” and those thrown out from there will in no case enter the holy city (cf.: XX, 15) and will not take advantage of the benefits found there (XXII, 19). In the Apocalyptic we have the last covenant of God, protected unconditionally in the likeness of the first covenant of the prophet and lawgiver Moses, who also ensured (Deut. 4:2, 12:32) the word of God proclaimed by him, serving as a shield for those who trust in Him (cf. Proverbs 30:5–6). Based on everything stated above, the desired answer from the earthly side is clear and definite, and everyone is warned and is aware of a clear and strict report that one must agree on complete and punctual submission to the divine calling, without the slightest conceit and deviations. Now only an authorizing seal from above is acceptable from this Prime Witness, to whom the Revelation was shown for transmission through an Angel to the servants of God. And to the call of faith and hope about the coming of his Lord, He responds with words of complete readiness (XXII, 20): “Yes, I will come soon! Amen” – for there is an indisputable truth here. In conclusion, the Apocalyptic, having given a blessing so that the saving grace of Jesus Christ, as our Lord, may forever remain with all His saints and righteous (XXII, 21), on behalf of the entire Church exclaims: “Hey, come, Lord Jesus!” GENERAL CONCLUSION TO THE REVIEW OF THE APOCALYPSE How much do we agree with this worthy crowning conclusion, in what sense and to what extent? The whole drama of apocalyptic visions is over - what do we find in it and what does it lead to? – At the beginning of the book, in seven messages, only partly apocalyptic in presentation (for example, about the supporters of Balaam and the Nicolaitans, about the wife of Jezebel, about those walking in white robes), and in the majority - prophetic and didactic, the basic creative Christian principle is formulated - that faith, which graciously unites people with Christ, must certainly be expressed in fiery love and complete devotion to the Lord the Savior, who brings us to God as His brothers and His children, and must be preserved in its original purity and sublimity until the very end of life, even if on earth we had to bear the cross of confession or martyrdom for it. This living love, filled with faith, really, with all life, organically connects us with Christ, and together with Him will certainly lead us to the kingdom of God. Consequently, this love of faith is the guarantee of the future in the present and is therefore a decisive denial of the latter, which, naturally, will stubbornly fight in the interests of self-preservation and continuously attack with all its fury to eliminate its most dangerous enemy, who, in turn, tries to defeat and attract by the charming or crushing power of his greatness. Neither side, in its essence, could give up and submit, and from here a grandiose world tragedy of constantly clashing primordial opponents, shaking the universe with all its contents, must develop. With the eyes of pure faith, a Christian must and can foresee the final outcome, but he needs to maintain prophetic vigilance, acquired by the constant growth of love, which gradually reaches the clarity of direct contemplation. From this side, the Apocalypse is the crown of the New Testament 96, bequeathing and illuminating all of God's revealed providence with its last and highest manifestation, without which our knowledge of the Apostolic Age would be imperfect 97, and the future would be as terrible as it is dark, enlightened by the Apocalyptic only by the spirit of Revelation 98. This book contains true prophecy 99 which is the key to all Scripture 100 . It depicts two plans in a cosmic tragedy: at the top - a continuous and cruel collision of the fundamental positive factors of the universe and world existence; below - complicity or reflection among people. They in no way can remain indifferent observers, because the matter concerns their ultimate fate and is decided, in a certain sense, only by their own merits in this fatal struggle. Let their faith remain, but in the midst of catastrophic horrors it must show all its life-giving energy of first love, with which we “passed from death to life” (cf.: John. 5:24) and reach the eschatological limit in eternal salvation, so that this faith is not just a form without corresponding content, but is always in organic unity with Christ, our Redeemer and Savior. On the one hand, there is a heavenly struggle for the pure truth of everyone being with God, on the other, an earthly struggle for the sake of love for God. And both of them are conditionally connected, because without the second, the first could end in an instant, and without the first, the second would immediately be hopeless. Hence the mutual interweaving of both plans, of which the heavenly one often goes actually further than the earthly one, barely comprehending and catching up with its heavenly supreme ally, who, even in fulfillment, is the future for him, sought through repeated and even multiple reminders and visions according to the requirements of divine-saving pedagogy. However, the fundamental lines run brightly through all this cosmic chaos, in which we are already involved, although “having ears, we do not hear” (Mark 8:18) and we perceive hard (Matthew 13:15; Acts 7:51) in the spirit of our slumber (Rom. 11:8). In this direction, the entire apocalyptic image is revealed with internal harmony, with unity of style, mood and content 101 and even with external rhythmic and strophic consistency. 102 First of all, we are presented with the Lord Almighty and Creator of all things, to whom, normally, everything submits in existence and salvation with constant praise (Chapter IV). But the vision of the book with seven seals shows that if the redemption of people by the Lamb is unconditional, then their earthly fate on the way to eternity is covered with a thick veil (Chapter V). In this life, difficult trials await humanity (chapter VI), but the Lord protects His chosen ones (chapter VII), whose devoted prayers cause world upheaval (chapter VIII) and bring cruel executions to the sinful rebellious world (chapters VIII-IX) up to the general disappearance of everything wicked and unworthy (chapter X). People themselves come out with evidence of their faith and hope, but with their own strength they guarantee only fundamentally bright opportunities, and in fact they are defeated or perished (chapter XI) so much so that the most holy race of those being saved is exposed to mortal danger (chapter XII) already from the intervention of higher demonic forces that conquer, seduce and entice into complete submission (chapter XIII). However, this was only a temporary triumph to test the complete devotion of people and cannot change the results of the last divine harvest (chap. XIV) and the final reign of God's truth in humanity itself (chap. XV). You just need to remain faithful to your confession and adamant to the point of martyrdom in all satanic attacks (chapter XVI), for the world-ruling Lord of heaven and earth will crush satanic evil in the very center (chapter XVII), to such an extent clearly and vividly that the whole world should see this well-deserved horror and learn from similar disasters (chapter XVIII), that salvation occurs only in Christ, with Christ and from Christ (chapter XIX) by participation with Him and by His righteous judgment (chap. XX), when all the saints of God, as children of the Lord, will be granted eternal and glorious bliss (chap. XXI-XXII). It is clear from everything that Christian life is associated with great difficulties and stumblings, but it cannot be otherwise in the world of prevailing evil and obliges us only to associate it with the deeds of love according to the faith of Christ and completely leave it for the heavenly palaces prepared by Christ in the house of His Father. A fierce struggle will be required, but all those who win will receive not just distinction, but a well-deserved gift. And since the first is unthinkable in a complete world rebirth, and the second is quite certain, then every believer, preserving his pure love, must always strive for the blessed end and unceasingly cry out with the whole Church: Hey, come, Lord Jesus! As a personal confession, I must say that the work on the Apocalypse was fundamentally conceived no later than the beginning of this century, when the task was gradually determined to exegetically present the Gospel of Christ in three aspects, as 1) the Gospel of Christian freedom, 2) the Gospel of Christian holiness and 3) the Gospel of Christian glory. But other work and troublesome concerns diverted me from the supposedly decided fulfillment, but I persistently prepared for this, involving my students in this matter (for example, N.A. Gamolko, V.V. Chetyrkin), diligently collecting and systematically studying the relevant literature on the usual scale for me, although this tension brought me much more exhaustion and disappointment than satisfaction and benefit. But it is remarkable that as I progressed in my scientific preparation regarding the Apocalypse, my determination became so weaker, gradually turning into a certain timidity. If the Epistle to the Hebrews embarrassed me with the enormity of its work, then the Apocalypse frightened me with some kind of mystical fear of looking into eternity, which our Church does not call us to do, having not blessed the Book of Revelations for liturgical readings. Mainly for this reason, back in 1928 on April 23/May 6, at the end of the revision of my essay on the Epistle to the Galatians, I did not even hope to begin interpreting the Apocalypse and somehow instinctively pushed back this deadline, speciously creating new preparatory responsibilities for myself, which seemed to me a moral duty in view of the mysterious grandeur of the undertaking. But my life continued and shortened, and I felt a moral compulsion to get down to business, “with the fear of God.” However, on September 6/19, 1934, taking part in the city. Sremski Karlovci (Yugoslavia) for work, I experienced some kind of mental helplessness, I had to make a huge effort on myself and - according to the dictates of my conscience - to collect all the disappearing energy - and when I began to write, I was gradually and imperceptibly carried away to the point of continuous pathos (restrained only by a writing spasm of the hand), for the further, the more clearly I heard “in the spirit” the answering voice of the Lord, who had graciously prepared this consolation for my old age sweet words: “Hey, I’ll be there soon. Amen". It is clear that those who have come to life and reign with Christ live for a thousand years and are in a state of glorification, although they can remain until the second death if the previous cosmic conditions are present - until the new heaven and the new earth (XXI, 1 et seq.) on earth, since wheat will exist there among the tares. Therefore, the participation with Christ of these chosen righteous people is, of course, not real, but fundamental and not necessarily factual. This sufficiently resolves Robert Kuebel’s perplexities about the presence of the “glorified” on the “unglorified” earth, why he completely transfers the first, already at the beginning of the millennium, to heaven (Die Offenbarung Johannis, S. 290–292), and this is hardly so likely before the actual opening of the judgments of Christ over the whole world and humanity. Therefore, one cannot necessarily say that a thousand years, which means a very long time, begins not even from the incarnation of Christ, but from the second coming of the Lord, as stated by Dr. Friedrich Bleek: Vorlesungen über die Apokalypse (herausgegeben von Th. Hossbach). Berlin, 1862, S. 81, 77, 78. Dr. Ferdinand Weber: Judische Theologie. Leipzig, 1897, S. 166. Prof. Theodor Lahn: Die Offenbarung des Johannes ausgelegt. II, pp. 628–629; Prof. W. Bousset: Die Offenbarung des Johannes, y H. A. M. Meyer, XVI, S. 459; Prof. Ernest Lohmeyer: Die Offenbarung des Johannes, S. 178–179. Rev. Prof. H. V. Swetë The Apocalypse of St. John, p. XI. Dr. Sales Tiefenthal: Die Apokalypse des Hl. Johannes, S. 91–92. For the last cp.: Prof. Ernst Lohmeyer: Die Offenbarung des Johannes. Tübingen, 1926, and his Die Offenbarung des Johannes übersetzt (mit Nachwort.), S. 69–83, Tübingen, 1926. In particular, the artistic construction is noted: A. A. Zhdanov in “Additions to the works of St. Fathers" XLVII, book. 3, Moscow, 1891, p. 267 - and poetic form in the form of skillful parallelisms (Rev. R. H. Charles: A Commentary on the Revelation of St. John, I, p. XIV), a masterful hand (I, p. 333; II, p. 733) of an artist and religious thinker (I, p. CVIII), who, being an impressionist (I, p. CLVI), even in his symbolic and fantastic images he is so flexible (I, p. 142, 348), that, for example, he gives a wonderful portrait of great anti-divine figures (II, p. 87); the author is a conscious stylist, although for him this was a secondary matter (II, p. 88). Prof. Wilhelm Bousset: Die Offenbarung Johannes in Kritisch-exegetischer Kommentar über das Neue Testament von H. A. W. Meyer. 6. Auflage. Göttingen, 1906, S. 129; Prof. Adolf Juelicher: Einleitung in das Neue Testament. 5. Auflage. Tübingen, 1913, S. 249; Cp.: F. Boll: Aus Offenbarung Johannis. Berlin, 1914, S. 128. You might be interested in: