Exegetical and Hermeneutical Commentary of Revelation 22:1

He shewed me ( ). The angel as in Rev 21:9; Rev 21:10 (cf. Rev 1:1; Rev 4:1). Now the interior of the city.

A river of water of life ( ). For (water of life) see Rev 7:17; Rev 21:6; Rev 22:17; John 4:14. There was a river in the Garden of Eden (Ge 2:10). The metaphor of river reappears in Zech 14:8; Ezek 47:9, and the fountain of life in Joel 3:18; Jer 2:13; Prov 10:11; Prov 13:14; Prov 14:27; Prov 16:22; Ps 36:10.

Bright as crystal ( ). See 4:6 for and Rev 15:6; Rev 19:8; Rev 22:16 for . “Sparkling like rock crystal” (Swete), shimmering like mountain water over the rocks.

Proceeding out of the throne of God and of the Lamb ( ). Cf. Ezek 47:1; Zech 14:8. Already in 3:21 Christ is pictured as sharing the Father’s throne as in Heb 1:3. See also 22:3. This phrase has no bearing on the doctrine of the Procession of the Holy Spirit.

Fuente: Robertson’s Word Pictures in the New Testament

Pure. Omit.

Clear [] . See on Luk 23:11. Rev., bright.

Fuente: Vincent’s Word Studies in the New Testament

7) THE NEW GARDEN (PARADISE)

AND THE RIVER OF WATER OF LIFE v. 1-7

Note: see also Introduction Revelation

1) “And he shewed me a pure river of water of life,” (kai edeiksen moi potamon hudatos zoes) “And he showed (to me) a river of water of life,” not a river of dead-water, saltwater, or polluted water, but one that would sustain life. Note Ezekiel’s vision of holy waters, Eze 47:1-9, and Zechariah’s, Zec 14:8; Psa 36:7-9.

2) “Clear as crystal,” (lampron hos krustallon) “Lamp bright or brilliant as crystal,” indicating life, purity, and vitality. It is beyond all possibility of pollution or contamination, Rev 7:17.

3) “Proceeding out of the throne of God,” (ekporeuomenon ek tou thronou tou theou) “Flowing out from the throne of God,” having its life-source sustained out of or from the throne of God, in and from the temple area of the Holy City, New Jerusalem, from the 1,500 square mile city, cubicle in construction, Rev 21:6.

4) “And of the Lamb,” (kai tou arniou) “And of the Lamb,” sustained in its life-giving-flow also of, by, out of, and from the Lamb of God, who too is the temple thereof, Rev 21:22; Rev 4:2-3.

The Bible begins with a river in Eden, made up of four branches from it – – (Pison, Gihon, Hiddekel, Tigris), and the Euphrates, Gen 2:10-14. It ends with one grand river of sparkling waters, clear waters, pure waters of Eternal life-giving nature.

Fuente: Garner-Howes Baptist Commentary

THE CONSUMMATION A STUDY IN THE REVELATION

Rev 22:1-21

IN discussing this last chapter of the Apocalypse it will be remembered that Rev 22:1-5 belong properly with chapter twenty-one. Just why this division was not so made, by those who originally undertook to chapter the Word, it would be difficult to tell. The heavenly Jerusalem, which occupies the important place in that chapter, is not fully pictured until these five verses of the twenty-second have been added to the twenty-seven that make up the preceding one. This pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb belongs to the heavenly Jerusalem, as does also the tree of life in the midst of the street of it, whose leaves are for the healing of the nations. And there shall be no more curse was spoken of this same eternal city. And in it is to be the throne of God and of the Lamb. There His own shall see His face; and His name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light.

Beginning with the sixth verse, the Revelation discusses other subjects, which we set in order before you.

THE AUTHORITY OF THE APOCALYPSE

And he (the angel) said unto me, These sayings are faithful and true: and the Lord God of the holy Prophets sent His angel to shew unto His servants the things which must shortly be done.

This mighty angel here affirms the full inspiration of this Book. To me, the rejection of any Book of the Bible is a serious thing indeed, and I could only do so upon the most conclusive evidence, that some uninspired writing had, by mistake, been bound into the Sacred Canon; but of the sixty-six Books that make up the Bible, I would regard the rejection of this last as the most serious. Time and again its supreme authority is asserted. In chapter 19:9 we read, These are the true sayings of God. In Rev 21:5, For these words are true and faithful, and again in this sixth verse of the twenty-second chapter, These sayings are faithful and true.

This angel seems to have known how unpalatable Divine prophecy would prove to certain people.

He doubtless was familiar with the antediluvian rejection of Noahs prophecy; with the Israelites treatment of the prophecies of Isaiah and Jeremiah; with the way a so-called believing Church, and an unbelieving world, had dealt with Daniels word; and he remembered that Christ Himself had said, touching the days of the coming of the Son of Man, that men having refused these prophecies, would be eating and drinking, marrying and giving in marriage, and going their way in cheerful indifference, even as they did in Noahs time.

Dr. Seiss, after having reminded us that the early fathers without exception, and the whole company of the early Church, accepted and honored this Book, says, People may account us crazy for giving so much attention to it, and laugh at our credulity for daring to believe that it means what it says; but better be accounted possessed, as Christ Himself was considered, and be pronounced beside ourselves and mad, after the manner of Paul, than to take our lot with Pharisees, and Festuses, and Agrippas, and Galios. If we err in this, we err with the goodly fellowship of the saints, with the noble army of the martyrs, in the society of many great and good and wise in many ages and nations.

Touching the authority of this Book, John adds his word of witness.

And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

The value of Johns witness is to be measured by remembering the Apostles Christian character. There is a difference in the value of mens testimony. When such an one as John makes an assertion, he is a skeptic indeed, who calls its truthfulness into question. Language is measured by life; when the true man speaks there is every reason to accept what he utters, and every occasion to give it the most earnest consideration.

Charles Spurgeon, in a series of talks, entitled, The Soul-Winner, said, When I listened to George Mueller, as he was preaching at Menone, it was just such an address as might be given to a Sunday School by an ordinary teacher; yet I never heard a sermon that did me more good, and more richly profited my soul. It was George Mueller in it that made it so useful. There was no George Mueller in it in one sense; for he preached not himself, but Christ Jesus the Lord; he was only there in his personality as a witness to the truth; but he bore that witness in such a manner that you could not help saying, That man not only preaches what he believes, but also what he lives. In every word he uttered, his glorious life of faith seemed to fall upon both ear and heart. I was delighted to sit and listen to him ; yet, as for novelty or strength of thought, there was not a trace of it in the whole discourse; holiness was the preachers force.

So here, holiness of character adds weight to the witness of John the Apostle when he declares that he saw the things pictured in this Book, and heard the words that are here recorded. If men want to set this volume aside they must answer for their sin. God forbid that any of us should share in their skepticism.

But, further, Christ commends this volume and commands its acceptance. In the seventh verse the angel is voicing his Master,

Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this Book.

And again in Rev 22:16,

I Jesus have sent Mine angel to testify unto you these things in the Churches.

And in Rev 22:18, following,

For I testify unto every man that heareth the words of the prophecy of this Book, If any man shall add unto these things, God shall add unto him the plagues that are written in this Book:

And if any man shall take away from the words of the Book of this prophecy, God shall take away his part out of the Book of Life, and out of the Holy City, and from the things which are written in this Book.

There are those who boldly assert their right to reject or receive the Word according to their own option; but the men who exercise such prerogatives do it at their own peril. You will remember that Jesus, on one occasion, said,

I am come a Light into the world, that whosoever believeth on Me should not abide in darkness.

And if any man hear My Words, and believe not, I judge him not: for I came not to judge the world, but to save the world.

He that rejecteth Me, and receiveth not My Words, hath One that judgeth him: the Word that I have spoken, the same shall judge him in the last day.

When the great white throne judgment is on, many a critic who has made it his task to discredit the Sacred Scripture may hear repeated, as the very language of his final sentence, the eighteenth and nineteenth verses of this chapter. And as he departs the presence of God, he will remember that when he took away from the words of the Book of this prophecy, his name became impossible to the Book of Life.

Some of you may recall how, when, years ago, the great Presbyterian Assembly was in the throes of the Briggs trial, Dr. Breckenridge, addressing that intelligent company, reminded the men who had assaulted the integrity of the Bible of the futility of their efforts by saying, As well attempt to plant your shoulder against the burning wheel of the mid-day sun and roll it back into night.

One need only to think upon that figure a little to see how expressive it was. It voiced more than the futility of such an endeavor; it suggested the certain death that would come to him making it. And, tonight, if I had to make choice between rejecting Jesus and rejecting His Word, I should be guilty of the former as soon as the latter, since it is no more true that He that hath not the Son of God hath not life, than it is that he that shall take away from the words of the Book of this prophecy, God shall take away his part out of the Book of Life.

Doubtless there are those in such sympathy with the work of destructive critics that they would hotly condemn this opinion as narrow and illiberal, but as Mary Burdett once said, I have no disposition to be more broad than is the Bible, or liberal than was the Son of God.

THE WORDS OF ADEQUATE WARNING

From the discussion of the authority of the Apocalypse we pass now to the words of warning voiced in this last chapter.

Here the Christian is warned by the character of the antichrist. Perhaps the best translation of verse eleven is, Let the unjust one do injustice more and more; and the filthy one defile more and more; and the righteous one do righteousness more and more; and the holy one do holiness more and more.

If so, then the reference is not so much to the fixedness of character as between good men and bad, as to the fact of Satans degeneration, and the contrast between his character and that of Christ Himself.

Some years ago some literary people, in the city of New York, not having much else to engage them, set themselves to the task of exonerating the devil. Marie Correlli had written a novel entitled, The Sorrows of Satan, setting him forth as gentle, suffering and kind-hearted, and Mark Twain was reported to. have agreed to a certain extent with this theory, affirming that while he couldnt reverence him, he at least respected his talents. Dr. Bonner, a preacher who catered to theatrical people, had nothing to say for Satan, but nothing against him, while Dr. Cyrus Edson frankly asserted that the devil couldnt be altogether bad since he had once been an archangel in Heaven, and could only be regarded as among those who had fallen from grace. We have no mental pictures of Satan that clothe him with horns, hoofs, pitchfork tail, and a breath of fire; but we do believe the words of this text indicate his continued degradation, his deeper and deeper debasement; and along with that we are convinced of another Scripture that has to do with the eventual character of his followers, namely, that evil men and seducers shall wax worse and worse.

We know it is popular to preach that the whole world is growing better; popular to say that twentieth century civilization will make the vilest sinner almost a saint; but after one has pleased his audience with such a declaration, then what? Then he may go from his pulpit to the street, and fall in with a sober, thoughtful man who will say to him, as one said to me but recently, Is it not strange that after all these years of growing civilization, and increasing Christian endeavor, we find among us a spirit of anarchy that deliberately plans the murder of every potentate of earth, and so far executes its purpose as to fill all good men with alarm, lest in the not-too-distant future it should be able to carry out the whole program.

Yes, it is strange, but none the less Scriptural on that account. We believe in the growth of righteousness on the part of the righteous; that he will do righteousness more and more; but it seems to us that history is fast filling up the mould of prophecy, and men will be compelled to admit that the unjust do injustice more and more, and the filthy defile more and more.

Oh! that men would be wise, and hear in this affirmation Gods word of warning, and make choice with His Son whose work is salvation; and against Satan whose very character is crime.

Again we are warned by the reference to rewards.

Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.

We are not pleading that men should expect to be saved upon the basis of good behavior. By the deeds of the Law there shall no flesh be justified.

But it is written into the Word that conduct must come up for sentence in the final judgment. What else is the meaning of the parable of the talents? The 25th chapter of Matthew is as much given to the discussion of the end of the age as the 22d of the Book of Revelation. The Lord who travels into the far country is none other than our Christ who ascended into the Heaven. The five talents, the two and the one, committed respectively to certain servants, are in illustration of His gifts of grace. His return, after a long time, is in perfect accord with the promised Second Coming, and His reckoning with these servants, requiring a report of each, commending the faithful and condemning the faithless, is a setting forth of the very same truth, recorded in the text,

Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.

That is what Paul was speaking about when he wrote to the Corinthians,

Every mans work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every mans work of what sort it is.

If any mans work abide which he hath built thereupon, he shall receive a reward.

If any mans work shall be burned, he shall suffer loss.

A few years since, on one of the streets of New York, near to their post office, there stood an iron safe. It was old looking, discolored by the touch of flame, but over it was written an inscription, This safe passed through the fire, preserving perfectly its contents. In the white light of the last judgment, when the very face of Christ shall, with its glory destroy the false, God grant to you and to me such allegiance to Him, that even in the midst of the furnace we shall be as safe as were the Hebrew children, kept by the merciful presence of the Son of God.

And note, before passing, that it is Jesus Himself who utters these warnings and will require these conditions.

I am Alpha and Omega, the beginning and the end, the first and the last.

The word of this eternal One will stand. It is reported that on one occasion Napoleon gave to one of his officers a very difficult commission. After a few hours, the officer returned, recounted his futile endeavors, and asked if the order could not be changed. Napoleon rolled from his iron bed, picked up a little book that lay at hand, and glancing over the pages he stooped over one a minute, then turning to the officer he said, No, that commission is in the order book. Two hours more elapsed,

and the man again returned and reaffirmed his inability to do the commission. Again the great warrior scanned the pages and said, It is in the order book.

One of the great lessons that Gods people must learn; one of the great lessons that will be eventually burned into the heart of the unbelieving, even, is this, that the sentences of the Christ, The Alpha and Omega, the beginning and the end, the first and the lastmust stand; and here is one of those sentences,

Blessed are they that do His commandments, that they may have right to the Tree of Life, and may enter in through the gates into the city.

For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

The last thought in this chapter and also the sweetest, most blessed one, is contained in the seventeenth verse, and might be considered under the phrase

THE CHORUS OF CALLERS

And the Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the Water of Life freely.

For a long time I have heard this language misinterpreted. It is usually employed as an invitation to the sinner; on the other hand, the context will show it to be addressed to the Saviour, and is a plea for His return, without sin unto salvation.

The Spirit says, Come. Well may He give first voice to this cry. All the work which He has been accomplishing in the hundreds of years since Christ ascended up on High, looks to Christs return for its consummation.

The Holy Ghost can convict men of sin, and He does do it; He can guide them into the truth, and He fills up His office; He can take of the things of Christ and show them unto them, and daily He demonstrates His power. He has His victories against Satan and through all the ages He has been going from conquest to conquest; but the final conflict is not for Him alone, but for both the Spirit and the Son.

There is none greater in earth than the Holy Ghost and to His honor the world is compelled to record conquest after conquest. But when He and Christ shall join forces, by the personal appearance of the Lord, events that have awaited that day, will then come to pass, and the victory of all victories will be theirs! Hence the Spirits cry, Come!

And the Bride says, Come! I believe the Bride here, not to be so much the Church at large, as that spiritual body, made up indeed of those who are members of His Body, of His flesh, and of His bones (Eph 5:30). Her longing for His Return is as natural as is the longing of any bride of earth for the hotme-coming of the absent husband, to whom her whole heart is devoted. I would not affirm it as a fact, but when I think of it it makes me afraid, namely, this, that one may determine whether he be of the Bride or no, by asking whether in his heart this cry is continual, Oh, absent Lord, return! Oh, blessed Christ come! Come!

And let him that heareth say, Come. What man is there, who, hearing the Spirits cry, Come, can afford not to join in the petition? What soul, hearing the Bride say, Come can afford to fail of saying, Amen. Even so, come?

A young man in Chicago told me that when he found the Lord he went after a sinful companion and said to him, Come. And he led him to Jesus.

Oh! friend in sin, when you see those whom you believe to be Christians, turning their faces toward the skies, and hear them pleading with Jesus in the language of this text, Come! Come to bring an end to Satans reign! Come with mighty power to save! for the sake of your own souls follow after them, and join in that petition, trusting that His appearance will be met by your penitence and redemption. For when Christ has come, then the thirsty soul may come to Him and be satisfied and whosoever will, let him take the Water of Life freely, for His Appearance is not to be in judgment, but unto salvation.

Dr. Simpson tells us that once a squadron of Australian cavalry were sweeping in review in front of a great assembly when out from the crowd there stepped a little child in heedlessness, and toddled across the way unnoticed until it was just in front of the galloping dragoons. It seemed impossible to save it; a moment more and with a mighty thunder those iron heels would dash out its little life! But there was one man equal to the occasion. Leaning forward from his seat, holding himself in the saddle by great dexterity, he reached in front of his fiery charger until his hands just swept the ground, and by a dexterous movement he caught the little one just in time, lifted it from destruction, and recovered his seat without the line for a moment breaking, while a mighty cheer like a thousand thunders told of the joy and admiration of that great multitude.

So the Lord Jesus Christ is Himself marching on to His final triumph, and almost at the crisis of His Appearing. Suddenly He pauses in these closing messages, bends down from His throne and reaches out His hands in tenderness and love to you, poor lost ones, who are standing across His path, and must inexorably be crushed beneath the tread of the armies of the judgment unless you are swiftly saved. It is you, dear one, to whom He is calling now as He cries, Let him that is athirst come. And whosoever will, let him take the Water of Life freely. Often before had He said, Come, but never was there such a Come as this; every barrier is broken down, every difficulty is reduced to the simplicity of trust and love. He does not even demand that you should know much, or attempt anything, but just come! Move toward Him; let your heart reach out; let your prayer cry out; let your will resolve the best you can, to follow Him and He will count it coming ; and has He not already said, Him that cometh to Me I will in no wise cast out? (Joh 6:37).

I cannot quite conclude this study without reminding you of Jesus sweet response, Surely I come quickly.

John Foster tells us the story of a maiden whose lover left her for a voyage to a far land, promising on his return to make her his bride. Many said she would never see him again. But the devoted one trusted his word, and evening by evening she went down by the lonely shore and kindled there a beacon light that, should his ship be returning, he would easily behold. Night after night she waited and prayed, and watched, until at last, Oh the joy, he came; he kept to her his word.

It is the pledge of our absent Lord. Some mock and say we will never see Him more, unless we go after Him, as He will not return. But we have His Word, Surely I come quickly! As Jacob Seiss says, On the dark and misty beach, sloping out into the eternal sea, each true believer stands by the love lit fire waiting the fulfilment of His Word, confident in His pledge and promise, * * and some of these nights, while the world is busy with its gay frivolities * * a Form shall rise over the surging waves, as once on Galilee, to vindicate forever all this watching and devotion, and bring to the faithful and constant heart, a joy and glory and triumph which never more shall end.

Fuente: The Bible of the Expositor and the Evangelist by Riley

THE RESTORED PARADISE, AND THE EPILOGUE

CRITICAL AND EXEGETICAL NOTES

THE first five verses complete the description of the new heavens and new earth. There is evident reference in the figures of the tree of life and the river that flows by the trees, to the first and forfeited paradise. The Epilogue is brief, but pertinent and impressive. The angel-guide and interpreter reassures the seer that all which has been disclosed is certain; and he repeats what was said in the prologue to the book respecting its design to unveil the future to the servants of God, and to disclose the blessedness of those who keep in mind what has been revealed. John, filled with reverence and astonishment, falls again at the feet of the angel, to do him homage; but he is warned by the angel that he himself is only a fellow-servant of God, and a fellow-labourer with the prophets who disclose the Divine will. The angel, moreover, warns him not to seal up the book, as if it were to be reserved for some distant period. On the contrary, the time is neari.e., the time when the series of events commences. Jesus Himself is introduced as closing the scene. He declares that He has sent His angel to make the disclosures which the book contains, and that He is the promised Messiah of the Old Testament, the Offspring of David, and the Light of the World. To His promise that He will come quickly, the Spirit which speaks in His prophets, and the bride, i.e. the Church, respond and say, Come! All, moreover, who read or hear the words of the book are exhorted to unite in the expression of the same ardent desire.

Rev. 22:1. Proceeding out of the throne.Compare Ezekiel 47; Gen. 2:10.

Rev. 22:2. Nations.Apparently those outside the city.

Rev. 22:3. Curse.Compare that pronounced on the ground because of Adams sin.

Rev. 22:4. See His face.To be understood as implying some manifestation of God, answering to the capacities (senses) of the redeemed. Sight of God as the absolute Being is inconceivable for any who are in creature conditions.

Rev. 22:15. Dogs.Dogs are regarded in the East as unclean animals. Compare Rev. 9:21, Rev. 21:8.

Rev. 22:18. Any man shall add, etc.See Deu. 4:2; Deu. 12:32. The parallel of those passages proves that the curse denounced is on those who interpolate unauthorised doctrines in the prophecy, or who neglect essential ones, not on transcribers who might unadvisedly interpolate or omit something in the true text. The curse, if understood in the latter sense, has been remarkably ineffective, for the common text of this book is more corrupt, and the true text oftener doubtful, than in any part of the New Testament. But it may be feared that the additions and omissions in the more serious sense have also been frequently made by rash interpreters. It is certain that the curse is designed to guard the integrity of this book of the Revelation, and not to close the New Testament Canon. It is not even certain that this was the last written of the canonical books (W. H. Simcox, M.A.). St. John simply means to prohibit, in the most solemn manner, all tampering with his own work.

MAIN HOMILETICS OF THE PARAGRAPH.Rev. 22:1-21

The Permanence of Evil.It cannot be assured that the subject dealt with in this chapter is the final restitution of all things. It may even be fairly disputed whether the book of Revelation is in any sense historical. It is so manifestly a teaching by symbols and prophetic figures that we do not wisely associate with it a chronological order. Its scenes may be synchronous in many cases, descriptive of what occurs in different parts of the earth. It may even not be descriptive at all, but suggestive of moral or immoral forces, and of varying Divine judgments. Without attempting to explain what the book of Revelation is, we may with confidence affirm that the meanings of it are too uncertain for us to build perplexing doctrines upon it. And certainly, to conclude that evil will continue after the final issues of the great redemption are reached, and to base that conclusion on the passage now before us, would be wholly unwarranted. Apart from preconceived and biassing notions, the reference of the passage would seem to be a very simple one. John is bidden not to seal up the sayings of the prophecy of this book, because the time of closing up, though at hand, is not come; and until it does come, preaching and prophecy must be agencies working amongst men. Evil men will be going on in their evil, and need warnings; good men will be growing better through much struggle, and so will need much encouragement. The very point is that there is no fixity yet, and so for every one there is hope. The passage is really an echo of the parable of the tares. Let both grow together until the harvest, even if it should seem to you that the harvest is close at hand. Rev. 22:11 is rather a statement of fact than a direction of conduct, or a prophecy of the future, and this is indicated by the correction of the Revised Version. The results of the preached gospel are always such as described here: to some it is savour of life unto life, to others of death unto death; but we must go on preaching that gospel, even if the apparent issue be a confirming men in their sin. Bishop Boyd Carpenter takes a somewhat different view: What does Rev. 22:11 mean? Does it mean that the time is so short that it is hardly sufficient to allow of men reforming themselves so as to be ready for their Lord, and that, therefore, the lesson is: Let those who would be ready for Him remember that now is the day of salvation? This is the view adopted by some; it contains a truth, but the meaning of the verse seems more general. Is it not the declaration of the ever-terrible truth that men are building up their destiny by the actions and habits of their lives? Sow an actreap a habit; sow a habitreap a character; sow a characterreap a destiny. The righteous become righteous; the godly become godly. So, slowly but surely, may the power of being masters of our fate pass out of our hands. It is in this law of our nature that the key to many of the darkest problems of the future may lie; and not without a solemn declaration of this law does the book of Revelation close.

SUGGESTIVE NOTES AND SERMON SKETCHES

Rev. 22:2. The Tree of Life.Here we may compare the homa-tree of the Persians, growing at the spring Ardvisura, which comes from the throne of God; the kalpasoma-tree of the Hindus, which furnished the water of immortality, the libation of the gods; the tuba-tree of the Arab; the lotus-tree of the Greeks; the tree of Assyrian sculpture, adorned by royal figures, and guarded by genii, just as, in the Bible-story, it is guarded by the cherubim With the tree of knowledge we may compare the large part played by trees in Chaldean magic; the burning bush from which Gods angel appeared to Moses; the oak of the diviners at Shechem; the palm-tree under which Deborah prophesied; the oak of Ophrah where an angel appeared to Gideon; the rustling in the tops of the balsam trees, which indicated to David that God had gone on before him in the battle; the prophetic trees of the Arabs; the tree of light of the Assyrian; the laurel-tree of Delos; the tree of Delphis.W. R. Harper.

Rev. 22:4. The Vision of God.The vision of God is threefold: the vision of righteousness; the vision of grace; the vision of glory.

I. Righteousness includes all those attributes which make up an idea of the Supreme Ruler of the universe.Perfect justice, perfect truth, perfect purity, perfect moral harmony in all its aspects. It is a vision of awe, transcending all thought. A vision of awe, but a vision also of purification, of renewal, of energy, of power, of life.

II. The vision of righteousness is succeeded by the vision of grace. When Butler, in his dying moments had expressed his awe at appearing face to face before the moral Governor of the world, his chaplain, we are told, spoke to him of the blood that cleanseth from all sin. Ah, this is comfortable, he replied; and with these words on his lips he gave up his soul to God. He only has access to eternal love who has stood face to face with eternal righteousness. The incarnation of the Son is the mirror of His Fathers love.

III. The mirror of love melts into the vision of glory.Here we catch only glimpses at rare intervals, revealed in the lives of Gods saints and heroesrevealed, above all, in the record of the written Word, and in the incarnation of the Divine Son. There we shall see Him face to faceperfect truth, perfect righteousness, perfect purity, perfect love, perfect light; and we shall gaze with unblenching eye, and our visage shall be changed.J. B. Lightfoot, D.D.

Rev. 22:5. The Royal State.The Church of the future is the theme of the latter part of the book of Revelation. One class of expositors asserts that the brilliant description of the New Jerusalem herein contained can only apply to the final glorified state of the Church in its heavenly home. Others think that the glowing figures represent the earthly prosperity of the Church when the Messiah shall reign among His people in His spiritual Person. As time is the interpreter of prophecy, we may rest assured that an agreement of view cannot be expected beforehand. We are inclined to regard the whole book as the last legacy of inspiration to the Militant Church, and that its prophecies relate to her earthly course. Taking the Bible generally, and the New Testament specially, in which we find the fuller revelation of immortality, the heavenly state is nowhere fully set forth. We may almost say that the references to heaven are mere hints, and not descriptions of that glorious state. It would appear strange, therefore, that the whole subject should be treated, and at such length, in the one book. But to regard the whole as a prophetic utterance, in the highest language of imagery, of the prosperity of the Church in its latter days, when all its struggles are over, is no strain upon either imagination or faith. Indeed, such a picture is welcome, as the calm is welcome after the storm. There was once a strife among the disciples: which of them should be accounted the greatest? This arose from the expectation, which then prevailed, that Jesus would set up again the throne of David, and restore the kingdom to Israel. The contention was, Which of the disciples should occupy the highest stations in the new kingdom? The historian has not given the claims which were preferred. The Book never satisfies mere curiosity. The Saviours answer is given in full: The kings of the Gentiles exercise lordship over them; and they that exercise authority over them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. At first sight, the statement seems to sweep away every aspiration, and for a moment the disciples felt a keen disappointment. The tension was slackened when He further said, I am among you as he that serveth. They had seen nothing in His treatment, either of themselves or others, which might lead to the thought that He was about to ascend the thronesteps. The one thing which they had seenservicepointed in the opposite direction, as service was generally regarded. A life of constant toil and privation, which at times was violently assailed, had nothing in it to encourage the hope of wearing a crown and swaying a sceptre. Thus He brought the disciples down; but only to a level with Himself. He brought them down, however, to lift them up in another direction, yea, in an unexpected directionthat of service. The lift He gave them brought them up, not only near, but to the throne. Ye are they which have continued with me in My temptations. And I appoint unto you a kingdom, as My Father hath appointed unto Me; that ye may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel. The language is figurative; but it points out to us that one truth, that service alone will satisfy the highest and noblest aspirations of the human heart. To do good is to reign with Christ in His kingdom. The text refers to a period when the service of the Church will be so great as to command universal approbation.

I. The ascendency of the Christian character.And they shall reign for ever and ever. Although the specific promise which the Saviour made, and which we have now quoted, indicates a favour to be bestowed on the twelve apostles, yet in the light of other Scriptures it cannot be so confined. The ascription of praise by the Church at the beginning of the book of Revelation, includes the idea: Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto His Father; to Him be glory and dominion for ever and ever. Looking at the grand era of gospel ascendency which these chapters set forth, the prophet Daniel said, And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all rulers shall serve and obey him. Take also the words of St. Paul in Rom. 5:17 : For if by one offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. The same apostle also says in 2Ti. 2:12 : If we suffer, we shall also reign with Him. In the third chapter of this book and the last verse, we have this remarkable declaration: To him that overcometh will I grant to sit with Me in My throne, even as I also overcame and am set down with My Father in His throne. And now we will look at some of the attributes of the Christian character, which will make its ascendency inevitable.

1. Founded upon Christ. Jesus Christ is its source. It partakes of the character of Christ: But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of Him who hath called you out of darkness into His marvellous light (1Pe. 2:9). In the margin, for praises we have virtues, which is the more correct reading. Then let us think of those virtues which adorned the Saviours life. There was an intense love of the truth. Purity marked every step. Benevolence flowed through the whole. If any one asks why the life of Jesus of Nazareth stands out pre-eminently, that is our answer. We do not stop to prove that truth, holiness, and love, are the imperishable materials with which to build up life, for the life of Jesus is our witness, which has stood the severest test for nearly two thousand years. We do not deny that other characters have outlived their generation, and have come down to us with much force, but we know that the indestructible elements in them are truth, honour, and goodness. Men who have distinguished themselves in one of these departments have created a life whose impetus overcomes the ravages of time. Above all others, the love of truth, the purity of example, and the love of man, are seen in the character of Christ. We do not think that His miracles, or even His tragic death, would have preserved His name independently of His teaching and loving-kindness. Jesus lives, not only in His heavenly mansion, but also in the lives of His followers, as He said, Because I live, ye shall live also. The fact that Christians disseminate the light of truth, received from the Saviour, and are the salt of the earth in the morality of their life, with which they blend every effort to be the benefactors of their day and generation, assures us of the ascendency of their character. There is in truth an inherent force, before which ignorance and error must disappear. The truth, as it is in Jesus, is the power that sways their thoughts. Truth is royal; its mandates are from the throne, and its influence must prevail. The Almighty has said over the darkness of mankind, Let there be light, and there is light, which increases more and more unto the perfect day. If, again, we think of another force, concurrent with truththe force of purityin the nature of things it must gain the ascendency over sin. St. Paul sets forth the thought in Rom. 5:20-21 : But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. Righteousness is the foundation of all prosperitypersonal and national. When the moral instincts of humanity are awakened by the gospel, it will become evident that sin is suicidal. Every Christian, therefore, brings this evidence against sin in the court of conscience; and we know what will ultimately be the verdict. We have already seen the overthrow of barbarous customs, evil habits, and many national sins. We confidently expect the day when holiness unto the Lord will be written on the bells of the horses. In the fact that the beneficial must become universal, we need not hesitate to believe. The Church witnesses for Christ in being His almoner to the world. Christianitys highest credentials are the many humane institutions which it has planted in every land. Every Christian is a boon to Society. Directly and indirectly his life is a benefit to others. His motto is to do good to all men, especially to those who are of the household of faith.

2. Inspired by the Holy Spirit. If the character of Jesus is the basis of the Christian life, it may be questioned whether it is possible to maintain such a high ideal. Are we not all feeble imitators of a character which we cannot reproduce? This is very much the view which the world takes of the matter. It cannot be otherwise, because the force which sustains and inspires the Christian life is unperceived by mortal sense. The promise which the Blessed Lord gave His Church is worthy of fresh attention: But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. The words may have a special application to the apostles, but it is also a promise of universal application to believers. The chronicler of the words, St. John, in the first epistle, says, But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall know Him. By the anointing we are to understand the influence of the Holy Spirit, by which we know Christ; yea, it is the Spirit of Christ dwelling in us. The very birth of the Christian character is of the Spirit: Except a man be born of water and of the Spirit, he cannot enter the kingdom of God. When we bear in mind that Christians are daily under the power of the Holy Ghost, it is more than conceivable that they can reproduce the excellencies of the life of Jesus. We do not assert that this is always the case, because we often grieve the Spirit, and sometimes we quench the holy fire. But Christ is living now in His saints; they are enabled, in a measure, to set forth the truth, afford a holy example, and do the works of charity, The power which lifts the soul out of darkness into light, and cancels the bond of slavery by the new birth, can make the new life triumphant. For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? (1Jn. 5:4-5). Faith in Jesus Christ is an active principle, fired into action by the Holy Ghost. The influence is permanent, and not transitory, as the influence of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. St. Paul says, I can do all things through Christ that strengthened me. He received that strength in his spirit by communion with the Master. So also the weakest saint has power to rise above surrounding influences, for there dwells in his heart the Living Christ. To the world Jesus of Nazareth is only an historical character; one who acted His part, and on whose life the curtain of eternity fell; but, by virtue of the indwelling Spirit, the Christian has stepped before the curtain to continue the representation, and bring every thought captive to the obedience of Christ.

II. The distinction of the Christian character.We have said that the language of the text is figurative, but it is intended to convey the idea that those who love and serve the Lord Jesus Christ will be exalted. Human nature has aspirations. They have their legitimate place in our life. God has placed everything under our rule: Thou madest him to have dominion over the works of Thy hands; Thou hast put all things under his feet. Checked by the Fall, as we have it elsewhereBut now we see not yet all things put under himthe scope of mans action has been circumscribed. But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour. And where we see Jesus we also see His saints. It was His last prayer that His disciples should be with Him, to behold His glory.

1. The elevation will be above the force of circumstances. Every Christian on earth has to fight with difficulties. Life here is a struggle. We have to contend with evil influences: For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. That day the strife will be over. The saints will look down from their thrones on the vanquished foes. Trials will be over, and mortality will be swallowed up of life. Death will have no sting, and the grave will be despoiled of victory. We shall be more than conquerors through Him that loved us, and gave Himself for us. Each will receive the crown of righteousness, which shall never fade.

2. The elevation will be the highest to which God can raise us. The idea of a throne and a kingdom suggests that the greatest honour will be conferred on the followers of Jesus. High as our aspirations may now be, they shall be more than fulfilled. Such a prospect calls upon us to be faithful, even unto death. Our life is brief in which to win a crown. The steps to the throne are many. Fight with sin; conform to the will of God; lead men to Christ, and build up the Church. Such a life has an upward tendency, and will continue its course until Jesus shall come.Weekly Pulpit.

Rev. 22:11. Permanency Stamped on Human Lives.Our condition in the coming life absolutely depends upon our conduct in the present life. We must all appear before the judgment-seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good or bad. This has a most practical bearing. It crowds our present life with opportunities, and weightens every act of life with eternal relations.

I. The present world is a world of change.The air we breathe seems to be always the same, and yet there is nothing so variable, so constantly altering its place and its constituents. Every blade of grass, every tree-leaf, is in the day-time taking something from it and adding something to it, and in the night-time reversing the order. The mountains seem to keep their place, but the truth is that the so-called everlasting hills are ever varying their forms, and weathering down into the plains. But the present changeableness of everything is hopeful, for it involves the possibility of moral reformations. If Adam and his posterity had kept their integrity, the stamp of permanency might have been put on earth and life. As it is, the tree of life must be watchfully guarded, for the hope of humanity lies in the possibility of becoming other than it is. Now is the day of possible reformations. Now the prodigal may come back home and be again a son. Now the poor woman whose life-story is a tale of shame and sin may change into the penitent, pouring tears on the feet of Jesus and hearing words of gracious pardon. St. Paul may throw aside the old spirit of persecution and change into a preacher of the faith he once sought to destroy. He that is unjust may become just, and he that is filthy may become holy.

II. The future world is a world unchangeable.This earthly scene is pictured for us in the unrest of the sea. The future scene is pictured for us by the absence of the sea. There shall be no more sea. Unchangeable! How nearly impossible it is, with our present ideas, to appreciate that word! There will be no change, because the people shall be all holy. God is unchangeable; but why? Because all His works are done in truth. Just and true are Thy ways, Thou King of saints. Holy, holy, holy, Lord God Almighty. Then holiness must be the secret of our rest. We are to be first partakers of His holiness, and then partakers of His rest. But the unchangeableness of the future world is its woe, as well as its glory. To the Christian the thought of the unchangeable time is delightful, because his present distress is caused by the incompleteness and inconstancy of his righteousness now. St. Paul gloried in the future because he was to have a crown of righteousness; a crown, as the pledge and seal of established, perfected, eternal righteousness. But the thought of the unchangeable time is a distress to the man who is living in sin, for it means that reformation will be no longer possible. What he is he will have to be. He that is unjust, let him be unjust still; he has fixed for himself his moral characteristics in his life-experience, and it must be stamped with the seal of eternity.

Rev. 22:17. Water of Life.Some of the South Sea Islanders have a tradition of a river in their imaginary world of spirits, called the Water of life. It was supposed that if the aged, when they died, went and bathed there, they became young, and returned to earth, to live another life over again.Turners Polynesia.

The Perpetual Invitation.Every thing which God has made He treats according to the nature He has given it. A memory of this fundamental principle will greatly help us in our thoughts of God. A gross idea of omnipotence is a very constant source of misconception; but, in the nature of things, and according to the Scriptures also, there are certain cannots even to God. One of these cannots is: He cannot deny Himself. Now, if God should treat anything which He has made against the nature He has given it, that would be a denial of Himself. So, when I think of Gods omnipotence, it is not right for me to think about it in any such way as to suppose that He could do anything which would deny what He had already done; I am rather to think of it as such Divine power as can do anything to anything according to the nature impressed by God upon that thing, and not otherwise. So God cannot treat a human soul as He would a stone; nor can He treat a human soul as He would an animal, for there is something belonging to the nature of the human soul that does not belong to the nature of animal or stone. Now, in what does this diverseness of human nature, which thus necessitates diverseness of Divine treatment, inhere? In many things, but eminently in this, that to man has been given by God the power of choice, and therefore God must treat a human soul, not as a stone, nor as a horse, but as a something thus endowed with the power of a rational moral choice. So, if any man, as men are so apt to do, looking forth upon the material workings of the Divine hand, or upon its workings in realms lower than that in which man moves, should say, Surely God is omnipotent; surely I need not trouble myself about the management of my soul; surely if God means to convert me He can seize me in the grasp of His power and convert me, whether I will or no; surely I can go carelessly on, choosing the wrong, waiting for Him to make me choose right;then that man thinks wrongly, and at his souls peril, for he forgets that, since God cannot deny Himself, God must treat him according to the nature of the rational, moral, responsible soul he is. Upon that power of choice which God has given man, God will never, can never, rudely break. The Holy Spirit, powerful as are His influences, and helpless as we should be without them, never, in the slightest, so intrudes upon the integrity of our human, moral choices that they are not kept intact. So, then, this Scripture is the perpetual appeal and invitation of God to us to come to Him, to accept Him.

1. The Spirit says, Come. The impact of the Divine Spirit upon the human spirit is perpetually asserted in the Scriptures.
2. The Church says, Come, by its existence, by its doctrine, by its examples, by the Scripture on which it is founded, and which it, in turn, holds forth and declares.
3. He who hears may say, Come. Christianity is democratic. A man need not wait for the calling of any priestly and separated class.

4. But there is a call internal. He that is athirst may come. Our spiritual longings are the internal invitations to God.

5. And whosoever Willit hinges there. And freely if you will.Anon.

Rev. 22:20-21. The Last Words of the New Testament.St. John did not know that he was closing the canon. If he had known, be could not have closed it more appropriately. The vision granted to him seems to rapidly sketch the ages of the Christian dispensation. It seems to indicate the various forces which, taking various shapes, would put the Christian faith and the Christian Church in peril. The last words gather up two things: the cheering message of the Churchs Lord; and the proper attitude for the Church to preserve.

I. Christs last message to His Church.Surely I come quickly. We have to keep ever in mind two thoughts concerning Christs relations with His Church. 1. Christ is always (all the days) with His Church. 2. Christ is now, sensibly, absent from His Church. Both are true. Meeting the latter we have the promise, Lo, I come quickly. Messiah is coming. That was the great hope held before the ancient saints. And the promise was fulfilled. But the fulfilment came in Gods time, not in their time; in Gods way, not in their way; for Gods purposes, and not for theirs. Christ is coming. That is the great hope ever inspiring the saints of these later days. But our conceptions may be no nearer the truth than were the conceptions of the ancient saints. He may not come just at the time that we fix, in the way that we plan, or for the precise purposes that we imagine. There is, indeed, some sense in which He is coming quickly. He is making no needless delay. We say, O Lord, how long? He says, Quickly. And we should be continually braced up by the thought that it may be even now. Of this much we may be well assured: He will come for

(1) inspection of work;
(2) reward of work;
(3) trust of higher service.

II. Mans last response to the Churchs Lord.Amen. Come! The attitude is one of expectancy and desire. The Church ever wants to have her Lord sensibly nearer. The tone in which we daily say, Lord Jesus, come quickly, is the revelation of our spiritual state and condition.

1. If we are fainting with the weariness of continued work, there will be no bright tone in our soul-cry, Come.
2. If we are giving way to unbelief, the soul-voice will be, at least temporarily, silenced.
3. If we are neglecting our spiritual duties, we shall have no heart to cry, Come.
4. If we are allowing ourselves to be over-mastered by the worldly spirit, we shall even find that we are praying against His coming. Can you say, Lord Jesus, come quickly, Amen. Come? Can you say it right, and with the right tone? With the solemn judgment-figure in your mind, can you say it? With the glorious coronation-figure in your mind, can you say it? It is no cry to be kept for the death-hour. It is the soul-cry of every hour, when the soul is truly alive unto God.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Strauss Comments
SECTION 70

Text Rev. 22:1-5

And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and the Lamb, 2 in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve manner of fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations. 3 And there shall be no curse any more: and the throne of God and of the Lamb shall be therein: and his servants shall serve him; 4 and they shall see his face; and his name shall be on their foreheads. 5 And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light: and they shall reign for ever and ever.

Initial Questions Rev. 22:1-5

1.

Jesus identified the rivers of living water as the Spirit in Joh. 7:38. What possible significance can the river of water of life have in Rev. 22:1?

2.

What was the purpose of the fruit of the tree of life Rev. 22:2?

3.

What will Gods servants do in the New Jerusalem Rev. 22:3?

4.

Discuss the paradox of reigning (see Rev. 22:5) servants (see Rev. 22:3). Servants are not generally spoken of as reigning.

Epilogue: The Last Words of the Angel, the Seer, and the Savior

Chapter Rev. 22:1-21

The great drama is over and righteousness has prevailed! God is sovereign; His Lordship is universal. The Seven Churches of Asia Minor have been warned and exhorted. These warnings and exhortations need to be heard afresh in our own day. We have seen the performances of The Seer, The Savior, and The Saved in the drama which depicted the struggle between good and evil, truth and falsehood, light and darkness.

We have spanned the years from the tragedy of Genesis, chapter 3, Paradise Lost to Revelation chp. 22. Paradise Regained (study and compare the biblical themes and imagery used by Dante and Milton).

Rev. 22:1

The refreshing waters of eternal life can come from only one source, out of the throne of God and of the Lamb, Mans primitive innocence has been regained at the expense of the Lamb slain before the foundations of the world. The imagery John employs reveals the rich abundance of our salvation. The symbolism of the garden paradise points to a perfect environment for perfect man (the new man in Christ). Man was banished from his garden paradise because of his sin (Genesis 3; He has been restored by God inChrist). Compare this with the city (the great harlot) which was destroyed in chp. Rev. 18:21 ff. The light, joy, fellowship are gone forever!

Rev. 22:2

In Gods city there is the tree of life and the river of life. The tree bears fruit each month (abundance). Even the leaves of the trees are for healing (therapeian is one of the N.T. words for worship. It is also a medical term found in the medical papyrus of the period. Sinful Man is sick. Only Gods work through Christ can make man well again!) of the nations.

Note: Gods Holiness is Mans Wholeness!

Contemporary man is seeking therapy for his malady. There is more counciling, pyscho-therapy, etc., being done in our age, both in and out of the Church, than ever before in the history of western civilization. Men are trying to find out what life is all about. What is the significance of our lives? Can we ever be what God made us unless we possess the holiness of God? How is your spiritual life? Do you actually find healing in your worship (the word therapein is one of the many N.T. words translated worship) of the living God on the Lords Day?

The nations of the earth are seeking wholeness through the medium of councils and discussion groups. John says that God alone can provide the means whereby sinful, fallen man can be whole again. Only eternal life heals the scars of sin and misery.

Rev. 22:3

In the city of God nothing is accursed. The assertion of equal sovereign is most clearly declared by the Spirit guided John. And the throne of God and of the Lamb will be in it (the garden paradise); and his slaves will serve him (latreusousin originally means to serve for pay. In both O.T. and N.T. the word in its various forms are used with reference to the public worship of God in Christ. (See Act. 26:7; Rom. 9:4; Heb. 9:1; Heb. 9:6).

Rev. 22:4

God withheld His face from Moses (Exo. 33:20; Exo. 33:23). Our Lord said, Blessed are the pure in heart: for they shall see God (Mat. 5:8). Paul said, Follow after peace with all men, and the sanctification without which no man shall see the Lord:(Heb. 12:14). He also declared to the congregation at Corinth that Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ (2Co. 4:6). For now we see in a mirror darkly; but then face to face:(1Co. 13:12). All of us who strive to serve Christ are anxiously awaiting that hour when we shall see Him face to face. Praise God for His coming again!

Rev. 22:5

The light that lighteth everyman that cometh into the world is the sole source of light in the paradise of God. Those who are citizens will reign unto the ages of the ages. John has mentioned the glorious eternal reign with our Lord Jesus Christ already in Rev. 1:6, Rev. 3:21, Rev. 5:10. We reign with Him because we have been made into children of the King of kings; therefore, we are in the royal lineage.

Discussion Questions

See Rev. 22:20-21.

Fuente: College Press Bible Study Textbook Series

Tomlinsons Comments

CHAPTER XXII
THE NEW JERUSALEM AND ITS LIFE

Text (Rev. 22:1-21)

1 And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb, 2 in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve manner of fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations. 3 And there shall be no curse any more: and the throne of God and of the Lamb shall be therein: and his servants shall serve him; 4 and they shall see his face; and his name shall be on their foreheads. 5 And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light: and they shall reign for ever and ever.
6 And he said unto me, These words are faithful and true: and the Lord, the God of the spirits of the prophets, sent his angel to show unto his servants the things which must shortly come to pass. 7 And behold, I come quickly. Blessed is he that keepeth the words of the prophecy of this book.
8 And I John am he that heard and saw these things. And when I heard and saw, I fell down to worship before the feet of the angel that showed me these things. 9 And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren the prophets, and with them that keep the words of this book: worship God.

10 And he saith unto me, Seal not up the words of the prophecy of this book; for the time is at hand. 11 He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still. 12 Behold, I come quickly; and my reward is with me, to render to each man according as his work Isaiah 13 I am the Alpha and the Omega, the first and the last, the beginning and the end. 14 Blessed are they that wash their robes, that they may have the right to come to the tree of life, and may enter in by the gates into the city. 15 Without are the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loveth and maketh a lie.

16 I Jesus have sent mine angel to testify unto you these things for the churches. I am the root and the offspring of David, the bright, the morning star.
17 And the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely.
18 I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto them, God shall add unto him the plagues which are written in this book: 19 and if any man shall take away from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book.
20 He who testifieth these things saith, Yea: I come quickly. Amen: come, Lord Jesus.
21 The grace of the Lord Jesus be with the saints. Amen.

INTRODUCTION

The symbolic description of the City Celestial, as given in the preceding chapter has prepared us for the bringing down of the prophetic curtain of Revelation.
In the chapter before us our attention is drawn from the description of Jerusalems glorious structure and dimensions to the blessedness of the life that shall be lived in that radiant city.
Not only have we given us the unfolding of the manner of life lived there but the glory of that life is accentuated by reference to the class of people without that city.
Also the closing epilogue is given providing us with warnings, admonitions and gracious invitations. Reverently, now we turn to the uncovering of the closing words of the apocalypse.

Rev. 22:1 And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

Water has even been a symbol of eternal life. And this pure river of water of life flows from the source of all puritythe throne of God and of the Lamb. In this great book of Revelation, ever since John saw the vision of the open door in heaven, as described in the fourth chapter, God and the Lamb have been closely associated with reference to the throne.
Man in his innocence began his existence in a garden, eastward in Eden. There by pellucid ponds and translucent streams, he walked in intimate companionship with his God. Here at the close of the apocalypse, which brings down the curtain on all inspired revelation, redeemed man is again found in a new garden within the Holy city.
If the former banishment from the Garden of Eden was paradise lost, this living in the new Jerusalem, on a new earth, is paradise regained.
Here in this city celestial the pure river of life pours its crystal waters through the very middle of the street of gold, oershaded by the Tree of Life, for we read:

Rev. 22:2 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.

In the first paradise man, after eating of the tree of the knowledge of good and of Evil, was banished from the garden lest he eat of the Tree of Life and live forever in sin.

So the Lord God drove out the man, and he placed at the east of the Garden of Eden Cherubim, and a flaming sword which turned every way, to keep the way of the Tree of Life. (Gen. 3:24)

The cherubim there guarded the entrance of the garden to keep the man from reentering; the angels here stand guard at the gates to keep the redeemed in the Garden of God.

Truly the divinely inspired book, the Bible, is a perfect heavenly symphony. Just as a musical symphony begins and ends in the same key, so Gods symphony of revelation begins and ends in the same key. Man was sinless in the first garden, and again in the second and last garden he is likewise sinless. The heavenly symphony begins with sinlessness and closes with sinlessness.
Which brings us to the central theme of this closing chapter. The theme is Life.

All the sin which resulted from the fall of man is swallowed up in the second death, when the devil, the dragon, the false prophet and all who were not found written in the Book of Life were cast into the Lake of fire.
The dominion of sin and death is gone forever. Now Lifeabundant lifereigns everywhere.
Life here is presented as a glorious Triad. We have set before us:

1.

The Book of Life.

2.

The River of the Water of Life, and,

3.

The Tree of Life.

And as if to place special emphasis upon this life-giving triad, each is mentioned twice. The Book of Life is mentioned in (Rev. 21:27) and (Rev. 22:19), the Water of Life is mentioned in (Rev. 22:1) and (Rev. 22:17), and the Tree of Life in (Rev. 22:2) and (Rev. 22:14).

Then as if wishing to again emphasize the theme of Life, there is an introversion to be found in these six mentionings. This will be readily seen by listing these references in the order in which they appear.

Rev. 21:27 Book

Rev. 22:1 Water

Rev. 22:2 Tree

Rev. 22:14 Tree

Rev. 22:17 Water

Rev. 22:19 Book

Again there is a divine pronouncement of the Glorious Trinity. The Book of that of the Lamb, or Christ; the water is a symbol of the Holy Spiritso declared by Christ in Joh. 7:38-39, and the Tree is logically a symbol of God, the source of all life.

And inseparable associated with both triads is the thought of lifeabundant life.
The tree bore twelve manner of fruits and yielded its fruit every month. Of course the primary thought is that the tree is ever fruitful, but we cannot escape the force of the divine declaration that Gods year has always been and always will be divided into twelve months, the modern proponents of a revised calendar of thirteen months, notwithstanding.
The twelve manner of fruits will guarantee a complete, balanced and life-sustaining diet for the redeemed, in the city of Abundant Life.

Christ, after his resurrection ate, the psalmist said that man ate angels food. (Psa. 78:1-72; Psa. 25:1-22). The angels ate of Sarahs cakes and Abrahams dressed calf (Gen. 18:6-8). Jesus said He, at His return would serve his saints when they sit down to meat, and here we are lead to believe that eating will be one of the joys of our life in that great City of Abundance.

Both river and tree supply all wants. The water quenches the thirst, namely, satisfies the desires of the ransomed. And what the river of water of life does for the thirsty, the tree does for the hungry. The one flows perennially, the other bears perennially.
But more than food is supplied by the Tree of Life; the leaves of the tree were for the healing of the nations.
It hardly seems these were diseases to be healed, but rather the leaves were the means of the banishment of disease and death, The meaning seems to be not that there are maladies then existing needing to be removed, but rather the leaves were for the preservation of abundant health.

Rev. 22:3 And there shall be no more curse.

There shall be no more curse because no sin shall ever enter there. Truly, God has fulfilled His promise to make all things new.
And the throne of God and of the Lamb shall be in it; and his servants shall serve him.
It is because of the eternal permanency of the throne of God and of the Lamb and the absolute, yet benign reign of God and Christ over the redeemed, that there will never be any more curse. This is a picture of perfect rule and the state of perfection which follows as the natural covallary.

Rev. 22:4 And they shall see his face; and His name shall be on their foreheads.

This will be the fulfillment of Christs predictive beatitude: Blessed are the pure in heart: for they shall see God (Mat. 5:8)

What a blessedness is this to enjoy the visible presence of the Lamb and to look upon the face of Him, which is as glorious that heaven and earth fled away from it.

I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away, and there was found no place for them. (Rev. 20:11)

Truly to see His face is to enjoy his favor. We now see through a glass darkly, but then face to face.
But not only will the face of Him who is altogether lonely, be seen but His name shall be on our foreheads.
The Aaronic High Priest wore a plate of burnished gold upon his brow, on which was engraved the name of God Almighty. Likewise, the redeemed, as priests and Kings will wear the name of the Lamb of God in their foreheads forever witnessing that they are His.

Rev. 22:5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

Thus again it is said (this truth was first declared in Rev. 21:25) there shall be no night. In Rev. 21:25, the absence of night indicated why the gates were never closed, because it will be one grand eternal day. In the present verse since His servants are serving Him, there will never be any interruption to that service, since there will be no night there.

How could night exist there when God and the Lamb, in whom is no darkness at all, shall be the eternal light.
The succession of day and night was necessary for sinful man, yes, even Adam in his innocence needed it for rest and sleep, but such a need will never arise in this glorious home of the redeemed.
Again the saints could not experience darkness of any sort because Daniel said:

They shall shine as the brightness of the firmament, and as the stars forever and ever (Dan. 12:3).

And they shall reign forever and ever.
Not for a thousand years only. No such limitation could be compatible with things eternal. Literally, it reads: reign to the ages of the ages. Christ said: For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
There will be no such thing as celestial marriages there, nor are men sealed to wives for time and eternity but in the glorified form, as angels, with marriage bond, shall reign forever and ever.
Such is the final and concluding picture presented to us in the uncoverings of the apocalypse. This closes the transcendently glorious description of redeemed mans eternal destiny and home.

Thus ends the third division of the Apocalypse. Thus ends all the succession of prophecies. This book of Revelation began with a prologue. (Rev. 1:1-8), followed by Part I, extending from Rev. 1:9 to Rev. 3:22; then followed Part II, from Rev. 4:1 to Rev. 11:18; with Part III reaching through Rev. 22:5; and finally concluding with the epilogue beginning at Rev. 22:6.

The Apocalypse proper began at Rev. 1:9 and ended at Rev. 22:5. We are now to proceed with the study of the epilogue.

EPILOGUE

Rev. 22:6 And he said unto me, These sayings are faithful and true. The several visions of the apocalypse are now completed and the epilogue which follows is written to emphasize the great importance of the sayings of the Chapters that precede these closing words of the book.

Perhaps the stress that is here laid upon the importance of the sayings of this book is because there has been such a universal tendency to neglect this book due to its symbolic profoundity.

How significant that immediately following the description of the Holy City these admonitions are given, and particularly the assurance that these sayings are faithful and true. A similar assurance was given in Rev. 21:5 which had reference to the creation of the new heaven and the new earth. And again a somewhat similar expression was found in Rev. 19:9 which referred to the destruction of Babylon and the marriage of the Lamb. The third use of this assurance is in the verse before us (Rev. 22:6) and has reference to the blessings promised to the dwellers in the New Jerusalem.

And the Lord God of the holy prophets sent His angel to show unto His servants the things which must shortly be done.

This is a repetition, almost word-for-word of Rev. 1:1 where He sent His angel to his servant John for the purpose of giving him these revelations, and here at the conclusion of the book, we have it repeated that the Lord God of the Holy prophets sent His angel to show unto His servants the things which must shortly be done.

A third similar repetition is found in (Rev. 22:16) when Christ himself adds special personal testimony, I Jesus have sent mine angel to testify unto you these things in the churches.

Why this triple declaration? Undoubtedly it is to assure us that this book is divinely inspired and has the authority of the God of all inspiration.
Christ, looking down through the corridors of time, saw men either denying the inspiration of this book, or neglecting it because of its profound symbolism, thus this threefold declaration of its authoritative and inspired nature.
There is no other book in the entire Bible which Christ so personally and pointedly affirms as inspired, or more urgently presses upon us for our prayerful and devout study.

Then comes a repetition of the blessing promised in the prologue of the Book (Rev. 1:3). There it reads:

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Here in Rev. 22:7. Rev. 22:7 it reads: Behold I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

When we recall that all this is in addition to the seven-fold repetition of the admonition, He that hath an ear let him hear what the Spirit saith unto the churches, then we must conclude that there is no other book in the Sacred Canon which guarantees such blessings for reading and keeping of its words.
And how many folk become offended at the teaching of the prophecies of Revelation! How many otherwise earnest ministers and teachers ignore the book, or even ridicule and make light of its sayings! Oh that Christians might not despise or neglect this crowning book of Gods Divine revelation! Surely, no other book is so difficult of understanding, nor so fruitful of its blessings.
Then John adds his own personal testimony that he saw and heard these things.

Rev. 22:8 And I John saw these things, and heard them.

The very directness and simplicity of this affirmation should convince any hesitant doubter that the sayings of this wonder book of the Bible are true and should be studiously heeded.
And to add to it all, John was so overwhelmed and overpowered by the wonder and sublimity of the things that he had seen and heard, that we read:

And when I had heard and seen, I fell down to worship at the feet of the angel which showed me these things.

Once before in (Rev. 19:10) John had fallen at the feet of an angel to worship him, but was expressly forbidden to do so, but was commanded by the angel to worship God.

Here in very similar words the angel declares:

Rev. 22:9 Then saith he unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

Had not Paul, long before the time of the writing of the apocalypse, warned, Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen? (Col. 2:18).

If man is not to worship an angel, a higher rank of created being than man, how utterly unscriptural and sinful it is for man to worship Mary, who gave birth to Jesus, and who had to look to Jesus for salvation the same as all other women have had to so look!

Jesus made this fact crystal clear in His third word from the cross. He said to her, Woman, Behold thy son. (Joh. 19:26)

Jesus was actually breaking the relationship of mother and son. He is saying, From now on, not I, but John is your son!
From that second on, Mary was no more to Jesus than any other woman. He is no longer any womans son. From now on he is solely the only begotten Son of God.
By this third saying from the cross, Jesus was denying Mary any special position or privilege. He was deliberately placing her on the same plane of humanity with the rest of all those He loved.
Since she was the one person at the cross who might unwittingly steal the attention from the only Savior of the world, He took this drastic step to guard against the worship of Mary. She must not become His rival in His mediatorial reign. How ill-becoming for those of spiritual Babylon, the Roman church, not only to make Mary a rival of Christ, but actually to teach that God can more easily be approached through the heart of Mary than that of Christ. It is nothing short of blasphemy.
But it was not for Marys benefit that Jesus uttered this third word. She already did, and had always, understood her relationship to Him. In her Magnificat, she declared:

And Mary said, my soul doth magnify the Lord, and my spirit hath rejoiced in God my savior. (Luk. 1:46-47)

By her statement she gladly took her place among His devout worshippers.
By Jesus declaration, she learned it was better to have Christ as her Savior and Lord than to be His mother. She, henceforth must look to Him for salvation, the same as all other human beings.
But as we have stated above, Jesus did not make this pronouncement for Marys benefit; she needed no such word, for she already understood her relationship to Him. He said this for the benefit of those men who would unscripturally, even though done sincerely, make Mary a comediatrix with Christ.
If John was forbidden of the angel to worship him, but was enjoined emphatically to worship God only, then certainly there is no place for mariolatry, or the worship of Mary.
Furthermore, because the coming of Christ was regarded as near, the angel added:

Rev. 22:10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

To seal up the sayings would conceal them. But they are to be revealed and not hidden. These visions did not refer to some distant time and therefore to be kept secret for the present but belong to the present and must be given out, or unsealed, because the end of the age is not far distant.
Another reason for the urgent necessity of uncovering the sayings of this book is that there was such little time for obedience to the gospel of salvation which would enroll the obedient in the Lambs book of Life.
The acceptance of the scriptural conditions of salvation would insure enrollment in the book of life; rejection would forever determine the unalterable fate of the disobedient. Hear the angel further:

Rev. 22:11 He that is unjust, let him be unjust still: and he that is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

What a warning. This is not to be construed as belonging to the category of a command; it is a dire warning that there comes a time when the course of free choice can not be altered. He that set his life in injustice and unrighteous will go on that way.
Well did Paul write to the Thessalonians:

And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness. (2Th. 2:10-12)

When, we by free choice pursue an unscripturaland therefore an unrighteous courseGod lets us, after due warning, to go our willful way. When we persist in following the way of delusion, though thinking our worship and actions right, He permits us to continue to believe a lie and support an untruth. There is nothing else He can do without interfering with our free-moral agency.
Men must be forewarned and forearmed, lest they be deceived and perish. Hence the absolute necessity of not sealing up the sayings of the prophecy of this book.
However, there is joy unspeakable for those who have chosen to be righteous and holy by their obedience to the commandments of God.

Rev. 22:12 And, behold, I come quickly; and my reward is with me, to give to every man according as his work shall be.

This is another compelling reason why the sayings of the prophecy of this book shall not be sealed. Its message is one of great urgency. The unrighteous and the filthy, if they neglect its warnings, will just as surely suffer the judgments here foretold, as the righteous and the holy will luxuriate in its promised reward. Because Christ is coming quickly to give to every man, in whichsoever class he may fall, according to his work.
This solemn pronouncement is made by none other than the Christ, who here announces Himself as:

Rev. 22:13 I am Alpha and Omega, the beginning and the end, the first and the last.

Here Christ in this epilogue employs the same terms as he used in the prologue. (Rev. 1:8)

In the prologue reference He adds, the Almighty, thus claiming to be one with the Father. All begins with God and so here, since all ends with God, He rolls down the curtain on the drama of human history.
He now adds the seventh and final beatitude of the Book of Revelation.

Rev. 22:14 Blessed are they that do his commandments, that they may have right to the tree of Life, and may enter in through the gates of the city.

Man lost his access to the Tree of Life in the Garden of Eden by his disobedience. By his obedience to Gods commandments he will have access to the Tree of Life in the Garden within the Holy City.

No wonder Jesus said, If ye love me, keep my commandments (Joh. 14:15) and again, And why call me, Lord, Lord, and do not the things which I say? (Luk. 6:46). And yet again:

He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. (Joh. 12:48)

Over against this Christ declares of those who follow human creeds, confessions of faith, decrees of councils and doctrines of men:

But in vain do they worship me, teaching for doctrines the commandments of men. (Mat. 15:9)

An interesting added light shed on this passage is the literal translation as rendered by such authorities as the Codex Sinaiticus, Codex Alexandrinus the Vulgate and some Armenian copies:

Blessed they that wash their robes, that they may have power over the tree of life, and enter into the gates into the city.

Rotherham translates it:

Happy they who are washing their robes that their right (authority, license or permission) may be unto the tree of life and by the gates they enter into the city.

Thus we see the literal translation defines to do His commandments as equivalent to they that wash their robes.
By this we see that washing or cleansing is a primary qualification to entering into the gates of the Holy City and to having access to the Tree of Life.
And how are we washed or cleansed? said Ananias to Saul, who became the apostle Paul: And now why tarriest thou? Arise and be baptized, and wash away thy sins, calling on the name of the Lord. (Act. 22:16)

Paul in turn after he became a Christian and an inspired teacher of the commandments of Christ said: Husbands, love your wives, even as Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word. (Eph. 5:25-26)

Again Paul declared: Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Spirit. (Tit. 3:5)

Paul said: Therefore, we are buried with him by baptism into death. (Rom. 6:4) This was predicated on his preceding question, Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death. (Rom. 6:3)

In Christs death He shed His blood that remits sin, washing it away. That is why Peter on Pentecost said: Repent and be baptized every one of you in the name of Jesus Christ for the remission of your sins. (Act. 2:38)

Blessed, then are those who through being buried with Him in baptism have access to the cleansing of Christs blood, thus washing their robes that they may have their right to the Tree of Life and enter by the gates into the city.

Ones clothers are reckoned with himself; hence the scriptural figure of keeping ones garments and washing ones robes. And so he that hath not on the wedding garment is to be cast out and debared from sitting at the table of the Lamb. Thus in Rev. 16:15 we read, Blessed is he that watcheth and keepeth his garments, lest he walk naked and they see his shame.

Nevertheless, this last beatitude of promise is followed by a forcible reminder of the status of those who by disobedience did not wash their garments and remain under the curse.

Rev. 22:15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

So not all may enter the Holy city. All can see and understand why the sorcerers and whoremongers and murderers and idolaters may not enter therein, but not many can see with equal clarity that those who make a lie may not enter there.
They are unable to see that to teach false doctrine contrary to the Scriptures, even though done in all sincerity, damns just as completely.
All such are without, even as those who have washed their garments by complying with Christs commandments, are within the Holy city.

The completeness of this list of those without is revealed by the fact that seven classes of persons are listed, namely, dogs, representative of unclean animals, sorcerers, whoremongers, murderers, idolaters, whosoever loveth a lie and whosoever maketh a lie.
Now Christ now adds his further and emphatic attestation to the inspiration and authoritativeness of the book.

Rev. 22:16 I Jesus have sent mine angel to testify unto you these things in the churches.

This I Jesus stands in contradistinction the I John of Rev. 22:8. Christ declares He sent His angel to testify unto the churches the things that John affirms he had seen. Christ makes it forever clear that it is He who has given us these revelations.

John begins the book with The Revelation of Jesus. Christ and here near its close Christ affirms that this is His revelation of things to the churches.
All the things contained in this book, its prophecies, revelations, promises, judgments, rest for their acceptance, not upon the word of a mere man, however honest and truthful, but upon Christs own authoritative word.
Christ backs up this declaration by a glorious revelation of Himself in the last of His I ams.

Rev. 22:16 b I am the root and the offspring of David, and the bright and morning star.

Here Christ declares His deity and humanity, that He is both God and man. First, He is the root, or origination of David. Second, He is the offspring of David, or Davids son because He was, in His incarnation, born of the house and lineage of David.

By this surprisingly wonderful revelation of His dual nature, since His ascension and enthronement at the right hand of God, He makes known to us that He still retains the humanity, though now in a glorified form, which He assumed in His incarnation.
Since we are to be like Him, this is an earnest of our redemption that our humanity shall also be glorified, in our house not made with hands, eternal in the heavens.
Then follows an additional affirmation: I am the bright and morning star.
Speaking of the more sure word of prophecy, Peter said, We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. (2Pe. 1:19)

Thus Christ promises to appear as the bright and morning star to those who accept the sayings of the prophecy of this book and look for His coming.
As the morning star shines more brightly just before the break of day, so He will shine all the brighter to His true followers before His return and the dawning of the radiant morn of eternity.
Stirred by the prospect of His return, the Spirit and the bride of the Lamb, the church extends the most gracious of all gracious invitations. Since Christ has sent His angel to testify these things in the churches, it now becomes the urgent responsibility of the churches to testify these things to others.

Rev. 22:17 And the Spirit and the bride say, Come. In Rev. 22:7; Rev. 22:12 Christ has said He will come quickly, and here the Spirit and the bride respond to His promise by inviting Him to come. Their invitation is pressed into a single, but fervently potent word, Come.

When Christ, before His departure, promised the coming of the Holy Spirit to comfort His apostles, He said, He will guide you into all truth: and He will show you things to come. (Joh. 16:13)

So throughout the existence of the church, the Holy Spirit has not only been teaching, comforting and energizing the church, but He has been showing the things to come. In all the operations of the Spirit there has been a constant looking for the consummation of all things in the coming of Christ, of whom He witnessed. Therefore the Holy Spirit not only extends this invitation, but has inspired the church to join His importunings.
While the close association of the Spirit and the bride, the church is portrayed throughout the other New Testament books, this is the first instance in the book of Revelation that the joining together of the Spirit and the bride is mentioned.
After inviting Christ to come, the Spirit and the bride extend a second gracious invitation to all who have heard the gracious promise to join in the invitation and say, Come. And let him that heareth say, come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
At the beginning of the apocalypse the church was portrayed as seven candlesticks, and the purpose of a candlestick is to give light, to shine as lights in the world, holding forth the world of life.
Christ, in the preceding verse, had just said that he had sent His angel to testify these things in the churches. Now it becomes the responsibility of the churches to testify these things to others.
And if any one is athirst for the waters proffered, let him comethat is come into the fellowship of Christ, the Holy Spirit and the church.
And whosoever will, let him take of the water of life freely.
The will to come is the first essential in coming; the will not to come is the first step in the rejection of this gracious invitation. It has been well said, if said in a homely way, In the end there will be only two classes of people, the whosoever wills and the whosoever wonts.

That the accurate preservation of this bookthe Wonder Book of the Biblemay be accomplished there follows a solemn warning is pronounced, the like of which is not associated with any other book of the sacred canon. A stern warning is issued against tampering with this last book either by adding to it or taking away from it.

Rev. 22:18-19 For I testify unto every man that heareth the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book:

And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the Holy City, and from the things that are written in this book.

What a fearful thing it is to add to the living word! What a terrible thing it is to take from or stultify the word of God, and especially the words of the prophecy of this book.
For these reasons the author has prayed constantly that he might have the divine guidance of the Teacher of the church, the Holy Spirit, since He was to guide into all truth. Endeavoring to read nothing into this book, not contained therein, nor to delete from it anything it presents, these lines have been written. According to the grace and light given unto me I have written.
While there has been this solemn consciousness of condemnation for adding to or taking from the words of the prophecy of this book, there has been also an ever increasing realization of the seriousness of another injunction concerning this book. That sacred injunction reads:

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein. (Rev. 1:3)

If I have been in error I plead Gods mercy and forgiveness; if I have spoken the truth in ChristI lie not, my conscience also bearing me witness in the Holy Spiritmay God give his added blessing to my humble testimony.
In either eventuality may God further and hasten His eternal truth until it shall cover the earth as the waters cover the seas.
Weighing Gods warnings at the end of this book, with the blessings promised at its beginning, deep conviction has moved the writing. Coupled with this consideration has been the deep and moving conviction that these things to be testified by the church are of extreme importance in the closing days of the present age.
In this stern pronouncement of the penalty for taking away from the words of the book of this prophecy, that God shall take away his part out of the book of life, and out of the Holy City there is also a grim warning on the danger of falling from grace.

Only those who were once in grace would have any part in the book of life or a portion in the Holy City. Such blessings could not apply to those who had never accepted Gods mercy and washed their robes in the blood of the Lamb. For whosoever was not found written in the book of life was cast into the lake of fire. (Rev. 20:15)

The warning is, that those who otherwise are enrolled in the book of life and are thus prospectively entitled to a part in the Holy City, may fall and forfeit such reward, by taking away from the words of the book of this prophecy. Such action could come about either by a deliberate taking away, or by thoughtless neglect.
As the book begins with the declaration The Revelation of Jesus Christ, it closes with a parting pronouncement from the One who is herein revealed.

Rev. 22:20 He which testifieth these things saith, surely I come quickly.

We cannot fail to note the prominence of the word Come in the closing verses of this great book. Three times it occurs in Rev. 22:17. The Spirit and the bride say come. He that hears, says, come. He that is athirst, also, says, come.

Now in this verse before us, Christ says, Surely, I come quickly.

Finally, the apostle John here at the end of the book, bows his head and writes:
Amen. Even so come, Lord Jesus.

And the word come is used so frequently in these closing words, because the coming of Christ runs like a scarlet thread throughout the New Testament scriptures. It is estimated that one out of every twenty-five words of the New Testament pertains to His coming. It is ever the abiding hope of the church.
But those under grace are not alone in holding this hope. Nature groans waiting His coming to rectify her grave disorders occasioned by the fall and its consequent curse visited upon the ground.
But grace, being more articulate, joins John in his supplication. Amen, so be it. Even so come, Lord Jesus.
Thus this book-the Wonder Book of the Bible comes to a close. We join in the apostolic benediction:
The grace of the Lord Jesus Christ be with you all. Amen.

Fuente: College Press Bible Study Textbook Series

(1) And he shewed me a pure river . . .The adjective pure must be omitted, as it is wanting in the best MSS. The river is full of water, and that water is the emblem of life: it is the beautiful symbol of life in its gladness, purity, activity, and fulness. The garden of Eden (Gen. 2:10) had its river. Even in the wilderness Israel had from the smitten rock the water which gushed out like a river (Psa. 105:41). Prophets, in their pictures of the ages of blessing, almost invariably introduced the river, or broad stream. Joel saw a fountain out of the house of the Lord (Joe. 3:18). Zechariah spoke of living waters from Jerusalem (Zec. 14:8); but Ezekiel had the fullest vision when he beheld the stream which deepened and broadened in its onward progress from under the threshold of the house of God, and carried life in its train: everything lived whither the water came (Eze. 47:9); thus did all prophets speak of the river of Gods pleasures (Psa. 36:8). The teaching of our Lord threw new light on the prophetic imagery; the pure delights of spiritual joy and communion with God were vouchsafed to men by the presence of the Holy Spirit, the Giver of Life. In the bestowal of that spirit of life did Christ give true satisfaction to the thirsting souls of men. (Comp. Joh. 4:10-14; Joh. 7:37-39.) The source of the river is in the throne. Ezekiels river took rise in the temple; but in our vision there is no temple (Rev. 21:22). We are brought nearer, even to the throne: it is the throne (not thrones)one throne of God and the Lamb. (Comp. Rev. 3:21.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Chapter 22

THE RIVER OF LIFE ( Rev 22:1-2 )

22:1-2 And he showed me the river of the water of life, shining like crystal, coming out from the throne of God and of the Lamb, in the midst of the city street. And on either side of the river was the tree of life, which produced twelve kinds of fruit, rendering its fruit according to each month; and the leaves of the tree were for the healing of the nations.

So far the description has been of the exterior of the holy city; now the scene moves inside.

First, there is the river of the water of life. This picture has many sources in the Old Testament. At its back is the river which watered the Garden of Eden and made it fruitful ( Gen 2:8-16). Still closer is Ezekiel’s picture of the river which issued from the Temple ( Eze 47:1-7). The Psalmist sings of the river whose streams make glad the city of God ( Psa 46:4). “A fountain,” says Joel, “shall come forth from the house of the Lord” ( Joe 3:18). “Living waters,” says Zechariah, “shall flow out from Jerusalem” ( Zec 14:8). In Second Enoch there is the picture of a river in Paradise, which issues in the third heaven, which flows from beneath the tree of life, and which divides into four streams of honey, milk, wine, and oil (2Enoch 8:5).

Closely allied with this is the picture so common in Scripture of the fountain of life; we have it in Rev 7:17; Rev 21:6 in the Revelation. It is Jeremiah’s complaint that the people have forsaken God who is the fountain of living waters to hew themselves out broken cisterns which can hold no water ( Jer 2:13). The warning in Enoch is:

Woe to you who drink water from every fountain,

For suddenly shall ye be consumed and wither away,

Because ye have forsaken the fountain of life (Enoch 96:6).

The mouth of a righteous man is a well of life ( Pro 10:11). The teaching of the wise is a fountain of life ( Pro 13:14). The fear of the Lord is a fountain of life ( Pro 14:27). Wisdom is a fountain of life to him who has it ( Pro 16:22). With God, says the Psalmist, is the fountain of life ( Psa 36:9). “God,” said the rabbis in their dreams of the golden age, “will produce a river from the Holy of Holies, beside which every kind of delicate fruits will grow.”

H. B. Swete identifies the river of life with the Spirit. In the Fourth Gospel Jesus says: “He who believes in me, out of his heart shall flow rivers of living water.” John goes on to explain: “This he said about the Spirit which those who believed in him were to receive” ( Joh 7:38-39).

But it may well be that there is something simpler here. Those who live in a civilization in which the turn of a tap will bring cold, clear water in any quantity can scarcely understand how precious water was in the East. In the hot lands water was, and is, literally life. And the river of life may well stand for the abundant life God provides for his people which is there for the taking.

THE TREE OF LIFE ( Rev 22:1-2 continued)

In this passage there is an ambiguity of punctuation. In the midst of the city street may be taken, not as the end of the first sentence, but as the beginning of the second. It will then be not the river which is in the midst of the street but the tree of life. Taking the phrase with the first sentence seems to give the better picture.

John takes his picture of the tree of life from two sources–from the tree in the Garden of Eden ( Gen 3:6); and even more from Ezekiel. “And on the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither nor their fruit fail, but they will bear fresh fruit every month. Their fruit will be for food, and their leaves for healing” ( Eze 47:12). Here again the rabbinic dreams of the future are very close. One runs: “In the age to come God will create trees which will produce fruit in any month; and the man who eats from them will be healed.”

The tree gives many and varied fruits. Surely in that we may see the symbolism of the fruit of the Spirit ( Gal 5:22-23). In the different fruit for each month of the year may we not see symbolized that in the life which God gives there is a special grace for each age from the cradle to the grave? The tree of life is no longer forbidden; it is there in the midst of the city for all to take. Nor are its fruits confined to the Jews; its leaves are for the healing of the nations. Only in the Spirit of God can the wounds and the breaches of the nations be healed.

THE BEAUTY OF HOLINESS ( Rev 22:3-5 )

22:3-5 No longer shall there be any accursed thing. And the throne of God and of the Lamb shall be in it, and his servants shall worship him, and shall see his face, and his name shall be on their foreheads. And night will be no more, for they have no need of the light of a lamp, or the light of a sun, for the Lord God will be a light to them, and they will reign for ever and ever.

Here is the final culmination of the description of the city of God.

There will be no accursed thing there. That is to say, there will be no more of the pollutions which harm the Christian life.

God’s servants shall see his face. The promise will come true that the pure in heart will see God ( Mat 5:8). We may best understand the greatness of that promise by remembering that the Christian is promised a privilege which was denied even to Moses to whom God’s word was: “You cannot see my face; for man shall not see me and live” ( Exo 33:20; Exo 33:23). It is in Christ alone that men can see God.

The sight of God produces two things. It produces the perfect worship; where God is always seen, all life becomes an act of worship. It produces the perfect consecration; the inhabitants of the city will have the mark of God upon their foreheads, showing that they belong absolutely to him.

John returns to his vision that in the city of God there can never be any darkness nor need of any other light, for the presence of God is there.

The vision ends with the promise that the people of God will reign for ever and ever. In perfect submission to him they will find perfect freedom and the only true royalty.

FINAL WORDS ( Rev 22:6-9 )

22:6-9 And he said to me: “These words are trustworthy and true, for the Lord, the God of the spirits of the prophets, has sent his angel to show to his servants the things which must speedily happen.”

“And, behold, I am coming soon. Blessed is he who keeps the words of the prophecy of this book.”

It is I John who am the hearer and the seer of these things. And, when I heard and saw them, I fell down to worship before the feet of the angel who was showing them to me. And he said to me: “See that you do not do this. I am your fellow-servant, and the fellow-servant of your brothers the prophets, and of those who keep the words of this book. Worship God.”

What remains of the last chapter of the Revelation is curiously disjointed. Things are set down without any apparent order; there are repetitions of what has gone before; and it is often very difficult to be sure who is the actual speaker. There are two possibilities. It may be that John is deliberately sounding again many of the themes which run through his book, and bringing on the stage many of the characters for a final message. It is perhaps more likely that he did not finally set in order this last chapter and that we have it in unfinished form. We have three speakers.

The first is one of the angels who have been the interpreters of the divine things to John. Once again he stresses the truth of all that John has seen and heard. “The God of the spirits of the prophets” means the God who inspired the minds of the prophets. Therefore the messages John received came from the same God as inspired the great prophets of the Old Testament, and must be treated with equal seriousness.

The second speaker is Jesus Christ himself. He reiterates that his return is not to be long delayed. Then he pronounces his blessing on the man who reads and obeys the words of John’s book. Swete aptly calls this “the felicitation of the devout student.” The devout student is the best of all students. There are too many who are devout, but not students; they will not accept the discipline of learning and even look with suspicion upon the further knowledge which study brings. There are also too many who are students, but not devout; they are interested too much in intellectual knowledge and too little in prayer and in service of their fellow-men.

The last speaker is John. He identifies himself as the author of the book. Then, strangely enough, he delivers exactly the same warning against angel worship as in Rev 19:10. Either John would have removed this passage as a needless repetition, if he had had opportunity fully to revise his book; or he was so aware of the danger of angel worship that he believed it necessary to give the same warning twice. He certainly leaves us in no doubt that worship of angels is wrong and that worship must be given to God alone.

THE TIME IS NEAR AND THE TIME IS PAST ( Rev 22:10-11 )

22:10,11 And he said to me: “Do not seal the words of the prophecy of this book; for the time is near. Let the wrong-doer continue in his wrong-doing; let him who is filthy continue in his filthiness; let the righteous man continue in his righteousness; let him who is dedicated to God continue in his dedication.”

This passage insists that the coming of Christ is close at hand; it must be the Risen Christ who is speaking.

In the older Apocalypses, written between the Testaments, the instruction is always to seal them and lay them up for a distant future. In Daniel, for instance, we read: “Seal up the vision, for it pertains to many days hence” ( Dan 8:26). But now it is not the time to seal but it is the time to open and read; for the coming of Christ will take place at any moment.

What, then, is the meaning of this curious passage which seems to say that men must remain as they are? There are two possibilities.

(i) There comes a time when it is too late to change. In Daniel we read: “The wicked shall do wickedly” ( Dan 12:10). As Ezekiel had it: “He that will hear, let him hear; and he that will refuse to hear, let him refuse” ( Eze 3:27). A man can so long refuse the way of Christ that in the end he cannot take it. That is the sin against the Holy Spirit.

(ii) The ancient commentator, Andreas, says that the Risen Christ is saying: “Let each man do what pleases him; I will not force his choice.” This, then, would be another warning that every man is writing his own destiny.

THE CLAIMS OF CHRIST ( Rev 22:12-13 )

22:12,13 Behold, I am coming soon, and I have my reward with me, to render to each man, as his work is. I am Alpha and Omega, the first and the last, the beginning and the end.

The Risen Christ once again announces his speedy coming; and he makes two great claims.

(i) He has his reward with him and will render to every man according to his work. H. B. Swete says: “Christ speaks as the Great Steward, who in the eventide of the world will call the labourers to receive their day’s wages.”

(ii) He is Alpha and Omega, the first and the last, the beginning and the end. This is a repetition of titles used in Rev 1:17; Rev 2:8; Rev 21:6. There is more than one idea here.

(a) There is the idea of completeness. The Greeks used from alpha ( G1) to omega ( G5598) and the Hebrews from aleph to tau to indicate completeness. For instance, Abraham kept the whole Law from aleph to tau. Here is the symbol that Jesus Christ has everything within himself and needs nothing from any other source.

(b) There is the idea of eternity. He includes in himself all time, for he is the first and the last.

(c) There is the idea of authority. The Greeks said that Zeus was the beginning, the middle, and the end. The Jewish rabbis took over this idea and applied it to God, with their own interpretation. They said that, since God was the beginning, he received his power from no one; since he was the middle, he shared his power with no one; and since he was the end, he never handed over his power to anyone.

THE ACCEPTED AND THE REJECTED ( Rev 22:14-15 )

22:14,15 Blessed are those who wash their robes, that they may have the right to the tree of life, and that they may enter into the city by the gates. Outside are the dogs and the sorcerers and the fornicators and the murderers and the idolaters and everyone who loves and acts falsehood.

(i) Those who wash their robes have the right of entry into the city of God; the King James Version has: Blessed are they that do his commandments. In Greek the two phrases would be very like each other. Those who have washed their robes is hoi ( G3588) plunontes ( G4150) tas ( G3588) stolas ( G4749) , and those that do his commandments is hoi ( G3588) poiountes ( G4160) tas ( G3588) entolas ( G1785) . In the early Greek manuscripts all the words are written in capital letters and there is no space left between them. If we set down these two phrases in English capital letters, we see how closely they resemble each other.

HOIPLUNONTESTASSTOLAS

HOIPOIOUNTESTASENTOLAS

“Those who have washed their robes” is the reading of the best manuscripts, but it is easy to see how a scribe could make a mistake in copying and substitute the more usual phrase.

This phrase shows man’s part in salvation. It is Jesus Christ who in his Cross has provided that grace by which alone man can be forgiven; but man has to appropriate that sacrifice. To take a simple analogy, we can supply soap and water, but we cannot compel a person to use them. Those who enter into the city of God are those who have accepted the sacrifice of Jesus Christ.

(ii) There follows the list of those who are debarred from the city of God. We have already considered a very similar list in Rev 21:8 of those who were cast into the lake of fire. The new phrase here is the dogs. This can have two meanings.

(i) The dog was the symbol for everything that was savage and unclean. H. B. Swete says: “No one who has watched the dogs that prowl in the quarters of an eastern city will wonder at the contempt and disgust which the word suggests to the oriental mind.” That was why the Jews called the Gentiles dogs. There is a rabbinic saying: “Whoever eats with an idolator is the same as he who would eat with a dog. Who is a dog? He who is not circumcised.” Andreas suggests that the dogs are not only the shameless and the unbelieving, but also Christians who after their baptism “return to their vomit.” The dog may, then, be a symbol of all that is disgusting.

(ii) But there is another possibility. There is a strange phrase in Deu 23:18. The full verse runs: “You shall not bring the hire of a harlot or the wages of a dog into the house of the Lord your God in payment for any vow.” The first part is clear enough. It is forbidden to offer to God money that has been made by prostitution. But the wages of a dog is more difficult. The point is this. In the ancient temples there were not only female sacred prostitutes, there were also male sacred prostitutes; and these male prostitutes were commonly called dogs. Dog can denote a thoroughly immoral person, and that may be its meaning here.

Every one who loves and acts falsehood is shut out. Here is an echo of the Psalmist: “No man who practises deceit shall dwell in my house; no man who utters lies shall continue in my presence” ( Psa 101:7).

THE GUARANTEE OF TRUTH ( Rev 22:16 )

22:16 I, Jesus, sent my angel to you to testify to these things for the sake of the Churches. I am the root and the offspring of David, and the bright morning star.

Jesus guarantees the truth of all that John has seen and heard. The point of this guarantee is this. The book begins by promising a revelation to be given by Jesus ( Rev 1:1); this is the attestation of Jesus that, however the vision came, it came from him.

He then goes on to give, as it were, his credentials. “I am the root and the offspring of David,” he says. That is a reference to Isa 11:1: “There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots.” Jesus is saying that in him is the fulfilment of this prophecy, that he is at one and the same time the eternal source of being from which David came and his promised descendant.

“I am the bright morning star,” he says. To call a man a morning star was to class him very high among the heroes. The rabbis, for instance, called Mordecai by that name. More than that, this would recall the great Messianic prophecy: “A star shall come forth out of Jacob” ( Num 24:17).

This would awaken other realms of thought. The morning star is the herald of the day which chases away the darkness of the night; before Jesus the night of sin and death flees away.

Surely this would awaken still another memory. In the days of his flesh Jesus had said: “I am the light of the world; he who follows me will not walk in darkness, but will have the light of life” ( Joh 8:12). When the Risen Christ said that he was the morning star, he claimed again to be the light of the world and the vanquisher of all the world’s darkness.

THE GREAT INVITATION ( Rev 22:17 )

22:17 The Spirit and the Bride say: Come! And let him that hears say: Come! Let him who is thirsty come and let him who wishes take the water of life without price.

There are two different interpretations of this passage.

H. B. Swete takes the first two parts as an appeal to Christ to fulfil his promise and come quickly back to this world; and he takes the third part as an invitation to the thirsty soul to come to Christ. But it seems very improbable that there should be such a difference between the first two parts and the third. It is much more likely that the whole passage is a great invitation to all men to come to Christ. It falls into three sections.

(i) There is the invitation of the Spirit and the Bride. The Bride, we know, is the Church. But what are we to understand by the Spirit? It may be the Spirit who is operative in all the prophets and who is always calling men back to God. Much more likely, John uses the Spirit for the voice of Jesus himself. The regular ending of the letters to the seven Churches is an invitation to hear what the Spirit is saying ( Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:29; Rev 3:6; Rev 3:13; Rev 3:22). Now, the speaker to the seven Churches is the Risen Christ; and, therefore, quite clearly there the Spirit and the Christ are identified. “The Spirit and the Bride say: Come!” probably means that Christ and his Church join in the invitation to accept all that he has to offer.

(ii) “Let him that hears say: Come!” symbolizes the great truth that every Christian is to be a missionary. He who has been found by Christ must find others for Christ.

(iii) The third section is an invitation to all thirsty souls to come to Jesus Christ that their need may be satisfied. It must remind us of God’s great invitation, “Ho, every one who thirsts come to the waters, and he who has no money; come, buy and eat! come, buy wine and milk without money and without price” ( Isa 55:1); and also of the great word of Jesus himself. “He who comes to me shall not hunger; and he who believes in me shall never thirst” ( Joh 6:35). In Christ alone the longing of the soul can be satisfied.

O Christ, in thee my soul hath found,

And found in thee alone,

The peace, the joy, I sought so long,

The bliss till now unknown.

Now none but Christ can satisfy,

None other Name for me!

There’s love, and life, and lasting joy,

Lord Jesus found in thee.

THE WARNING ( Rev 22:18-19 )

22:18,19 I give this warning to everyone who hears the words of the prophecy of this book. If anyone adds to them, God will add to him the plagues which are written in this book. And, if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.

There are certain things to note about this solemn warning.

(i) It is not to be interpreted with absolute literalness. It does not refer to every individual word of the Revelation. It so happens that the text is, in fact, in bad condition and we do not know for certain what the actual wording is. What it does warn against is distorting the teaching which the book contains. It is very much what Paul meant, when he said: “If any one is preaching to you a gospel contrary to that which you received, let him be accursed” ( Gal 1:8-9). It is the truth, and not the wording of the truth, which must not be changed.

(ii) This is far from being an unique ending to an ancient book. It is, in fact, the kind of ending that ancient writers commonly added to their books. We find similar warnings in the Bible in other places. “You shall not add to the word which I command you, nor take from it; that you may keep the commandments of the Lord your God, which I command you” ( Deu 4:2). “Every word of God proves true…. Do not add to his words, lest he rebuke you, and you be found a liar” ( Pro 30:5-6). In the Book of Enoch the writer demands that no one should “change or minish ought of my words” (Enoch 104:10).

The Letter of Aristeas tells how the Septuagint, the Greek version of the Hebrew Bible, was made by seventy Jewish scholars at the request of the King of Egypt. When the task was done “they bade them pronounce a curse in accordance with their custom upon any who should make any alteration either by adding anything or changing in any way whatever any of the words which had been written or making an omission” (Letter of Aristeas 310, 31 1). In the preface to his book On Origins, Rufinus adjures in the sight of God, the Father, the Son and the Holy Spirit, anyone who reads or copies his book, not to add, subtract, insert, or alter anything. Eusebius (The Ecclesiastical History 5.20.2) quotes the way in which Irenaeus, the great second century Christian scholar, ends one of his books: “I adjure thee who mayest copy this book, by our Lord Jesus Christ, and by his glorious advent, when he comes to judge the quick and the dead, to compare what thou shalt write, and correct it carefully by this manuscript, and also to write this adjuration, and to place it on your copy.”

In the ancient days, since all books were hand-copied by scribes and everyone knew how easy it was for a scribe to make mistakes in the copying, it was a regular custom to insert at the end of a book a solemn warning against change.

It is in the light of that regular custom that we must read John’s words. To use this passage as an argument for verbal inspiration is an error.

One final word must be said about this passage. R. H. Charles points out that this warning may not be part of the original book at all. We must be impressed by the number of times John insists that Christ will come at any moment ( Rev 22:7; Rev 22:10; Rev 22:12; Rev 22:20). “Behold, I am coming soon” is the very refrain of the chapter. And yet this warning would seem to imply the expectation of a long time of reading and copying the book, a time which John himself clearly did not expect. It is, therefore, by no means impossible that these words are the words not of John but of a later scribe, anxious that none should alter the book in the days to come.

LAST WORDS ( Rev 22:20-21 )

22:20,21 He who testifies to the truth of these things says: “Yes, I am coming soon.” So let it be! Come, Lord Jesus!

The grace of the Lord Jesus Christ be with you all.

There is both pathos and glory in the way in which the Revelation ends. Amidst the terrible persecution of his day, the one thing which John longed for was the speedy return of Christ. That hope was never realized in the way in which he expected, but we can never doubt that Christ nevertheless abundantly kept his promise that he would be with his own even to the end of the world ( Mat 28:20).

Then comes the glory. Come what may, John was sure of the grace of the Lord Jesus Christ and equally sure that it was sufficient for all things.

It is surely symbolic, and it is surely fitting, that the last word of the Bible should be GRACE.

-Barclay’s Daily Study Bible (NT)

FURTHER READING

Revelation

G. B. Caird, The Revelation of Saint John the Divine (ACB; E)

R. H. Charles, Revelation (ICC; G)

T. S. Kepler, The Book of Revelation

H. B. Swete, The Apocalypse of St John (MmC; G)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MmC: Macmillan Commentary

E: English Text

G: Greek Text

-Barclay’s Daily Study Bible (NT)

Fuente: Barclay Daily Study Bible

d. Its river and tree of life Close of Apocalypse, Rev 22:1-5 .

1. And The entire passage, Rev 21:1 to Rev 22:5, should be read as one unbroken description. He The angel interpreter of Rev 21:9; Rev 21:17.

Clear Rather, bright, radiant.

Throne The royal seat of the eternal KING. We may suppose its position central, the most illustrious point in the luminous capital.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And he showed me a river of water of life, bright as crystal, proceeding from the throne of God and of the Lamb, in the middle of its street. And on this side of the river and on that was the tree of life bearing twelve types of fruits, yielding its fruit every month, and the leaves of the tree were for the healing of the nations.’

This is a clear parallel with the original Paradise in Genesis 2 where a river flowed through the garden, and also clearly has in mind the river flowing from the Temple of God in Ezekiel 47 on. The river is clean and totally pure, it comes from God’s throne, Who is the source of all life, and it feeds the tree of life which bears fruit constantly for all. It is the river ‘whose streams make glad the city of God’ (Psa 46:4). Both the river of life (compare Rev 7:17; Rev 21:6 and see Joh 4:14; Joh 6:35) and the tree of life (see Rev 2:7) are symbols of the eternal life received from God.

In Joh 7:38 we are specifically told that the rivers of living water refer to the Spirit of God. Thus central to the city of God is the Spirit of God. It is He Who is its life source. His life runs through it. The tree of life is on both sides of the river, it has thus reproduced itself. There are a number of offshoots and there is sufficient for all. The eternal life that God’s people have received is continually and eternally nurtured. The twelve types of fruit show that all of the ‘twelve tribes’ (the people of God) are catered for (see Eze 47:12). (The literalists, of course, have to exclude the tribe of Dan).

‘The leaves of the tree were for the healing of the nations’ (compareEze 47:12). Note the past tense. The nations who have responded are now healed because they partook of the river and tree of life in Christ. The leaves enable them to look back and remind themselves of the healing they had once known through the activity of the Spirit of God, and what blessing they have now received. God had made full provision for their healing. We may see it as a reminder that there is no illness here. So Paradise is now restored.

Alternately we may see ‘healing’ as signifying the ‘maintenance of health’. After all, this is the tree of life. The thought may be that just as human bodies constantly need a process of maintenance and restoration (that is why we need vitamins) so God has made continual provision for the health of His people. Again the idea is simply that there is no lack of total health there. All that is needed for full health is provided.

We must of course recognise the symbolism of the whole. In the resurrection world there will be no physical trees and we will have spiritual bodies (whatever they are). We can have no conception of the realities involved but we can be sure that they will provide all that we need. We note again that there is only ‘one street’, a symbol of the unity of God’s people in the New Jerusalem.

Fuente: Commentary Series on the Bible by Peter Pett

The Heavenly Jerusalem Rev 21:1 to Rev 22:5 describes the Heavenly Jerusalem. If the book of Revelation gives us a breathtaking description of the new Jerusalem falling from heaven and dwelling upon a new earth, how much more when we see it with our eyes.

Rev 21:1 Comments – The Scriptures tell us that the first heaven and earth will be consumed with a fervent heat. See:

2Pe 3:10-12, “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?”

Rev 21:4 “And God shall wipe away all tears from their eyes” Comments – In his book Heaven: Close Encounters of the God Kind, Jesse Duplantis was speaking with Jesus about this verse. Jesus Christ said that the worst day of His life is yet to come. He then explained that on the Great Judgment Day all tears will be wiped away. Jesus said that this included His tears because once judgment is set there will be no more opportunity for the lost. Jesus was broken and sorrowful because He knew the day was coming when some of God’s creation would be eternally damned to Hell, and those in Hell are souls for whom Christ died. [119]

[119] Jesse Duplantis, Heaven Close Encounters of the God Kind (Tulsa, Oklahoma: Harrison House, 1996), 125-7.

Scripture References – Note similar verses:

Isa 25:8, “He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces ; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.”

Rev 7:17, “For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes .”

Rev 21:8 “But the fearful” – Comments – Why would it be sinful to be fearful? Is not fear a natural human characteristic? Here is an example to explain how it becomes sinful. As I am now managing a group of marketing agents in Lighthouse Television, I am evaluating the performance of each agent. Some of the agents are confident enough to continually call me, or come to my office and keep me briefed on the status of potential clients. However, other marketing agents are too fearful to call me. I have to pull information out of them. This timidity makes for an unproductive performance for this agent. In fact, I get angry when information is not given to me quickly enough to avoid problems. This timidity is not fitting for the position of a marketing agent. Rather, boldness and confidence are needed to perform well. I want to replace these timid, fearful agents with those who are confident, who take the initiative to communicate with me on a regular basis. (January 2001)

Note:

2Ti 1:7, “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind.”

1Jn 4:18, “There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.”

Rev 21:10 Comments – The Book of Jubilees (4.26-27) tells us that this Mount Zion will be sanctified in the new creation for a sanctification of the earth; through it will the earth be sanctified from all (its) guilt and its uncleanness throughout the generations of the world. [120]

[120] The Book of Jubilees, translated by R. H. Charles, in The Apocrypha and Pseudepigrapha of the Old Testament in English With Introductions and Critical and Explanatory Notes to the Several Books, vol. 2, ed. R. H. Charles, 1-82 (Oxford: Clarendon Press, 1913), 19.

Rev 21:12 “and had twelve gates” Comments – In the Tabernacle of Moses’ time, there was only one gate into the courtyard. The tribe of Judah encamped before this gate and Moses’ family encamped directly in front of this gate. These twelve gates show that in heaven, all nations and tribes will all have access to fellowship of God.

Rev 21:12 “and at the gates twelve angels” Comments – These twelve angels guarded these twelve gates. Note also that in the Garden of Eden, there were two angels who guarded the entrance.

Gen 3:24, “So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.”

Rev 21:14 Comments – In his book Heaven: Close Encounters of the God Kind Jesse Duplantis tells how he stopped at this wall to read the names of the twelve apostles of the Lamb. He read the names of Peter, Paul, James and John before the angel took him by the hand and pulled him into the City of God. [121]

[121] Jesse Duplantis, Heaven Close Encounters of the God Kind (Tulsa, Oklahoma: Harrison House, 1996), 85-7.

Rev 21:27 Comments – We read in Rev 21:27 that “there shall in no wise enter into it anything that defileth.” The word “anything” is found in the neuter gender, so that its meaning not only refers to people, but to all things, animate and inanimate, living and non-living. So we read the account of Rebecca Springer’s visit to Heaven in the book Within Heaven’s Gates where she ate the fruit of the trees and the juice fell down upon her white garment. But as she looked for a defiling stain on her white role, she found none. After eating she looked at her hands and they were as fresh as if they had just been washed. Then she noticed that there was no rotten fruit on the ground under these trees, because as soon as it falls it evaporates so as not to defile the beautiful garden. [122]

[122] Rebecca Springer, Within Heaven’s Gates (Springdale, Pennsylvania: Whitaker House, 1984), 26-8.

Rev 22:1 Comments – Mary K. Baxter, in her heavenly vision, describes the river of life as “a sea of glass, like a sea of crystal, but it was flowing.” [123] This description matches that given earlier in the book of Revelation:

[123] Mary K. Baxter, A Divine Revelation of Heaven (New Kensington, Pennsylvania: Whitaker House, 1998), 126.

Rev 4:6, “And before the throne there was a sea of glass like unto crystal : and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.”

In his book I Saw Heaven Roberts Lairdon mentions the River of Life, “The River of Life is quite different from anything on earth. When you walk into it, it purifies you. It cleanses you of anything remaining from your earthlife and gives you life from its source, the Throne of God.” [124]

[124] Roberts Lairdon, I Saw Heaven (Tulsa, Oklahoma: Albury Publishing, 1991), 39.

Rev 22:1-2 Comments – Every major book written by those who have been to Heaven describe the river of life and the tree of life. Jesse Duplantis makes a special note about the purpose of the fruit on the tree of life. He and others were told to eat the fruit and to smell its leaves in order to gain strength for their journey to the throne of God. It helped people to stay in the glory of God. When Jesse began to feel weak, his angel went over to this tree, picked its fruit and had him eat it to gain his strength back. [125]

[125] Jesse Duplantis, Heaven Close Encounters of the God Kind (Tulsa, Oklahoma: Harrison House, 1996), 73, 76, 113.

Rev 22:3 “and his servants shall serve him” Comments – People often ask what we will be doing in Heaven. God’s Word gives us a general idea in Rev 22:3 by saying that “His servants shall serve Him.” I believe that every person will use his unique talents and gifts to serve the Lord just as believers do in this life.

Fuente: Everett’s Study Notes on the Holy Scriptures

Of the Certain Bliss of Eternal Life.

The river of water and the tree of life:

v. 1. And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

v. 2. 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.

v. 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.

v. 4. And they shall see His face; and His name shall be in their foreheads.

v. 5. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light; and they shall reign forever and ever.

The prophet, in the attempt to give a concrete description of the glories of the Church of Christ in her final perfection, gives still further details of the picture which he began in the foregoing chapter: And he showed me the river of the water of life, bright as crystal, coming forth out of the throne of God and of the Lamb. Just as a great stream or river watered the Garden of Eden, so here the heavenly Paradise receives its water from a healing stream of perennial waters issuing from the throne of God and of the Lamb Himself. This feature would be sure to make the city prosperous and secure, and would insure to all inhabitants of the city an abundance of refreshing, healing aster throughout eternity.

A very prominent feature or landmark is now described: In the midst of her streets and along the river on either side the tree of life bringing forth twelve fruits, each month yielding its own fruit; and the leaves of the tree arc for the healing of the nations. So the river of the waters of life, which flowed through the streets of the city, was lined on either bank with the trees of life, much as there was a single tree of life in the earthly Paradise, Gen 2:9. Just as the waters of the living stream were open to all the inhabitants, so also the fruits of these trees of life were accessible to all those that lived in the heavenly city. There would never be a lack of fruit, some of it always being in season on account of the fact that a new crop ripened every month. The very leaves of these wonderful trees would have their value; for they would serve for the healing of the nations assembled in the heavenly city, to keep them forever happy and contented in true heavenly bliss. This indicates that we shall be nourished spiritually in the home above, that our heavenly life and our salvation will be sustained and increased by the very richest of gifts of God’s grace. We shall have an abundance of heavenly blessings and yet desire ever more of the love of our Lord and Savior Jesus Christ. That, truly, will be life in the word’s fullest and truest sense.

This heavenly bliss is further outlined: And every accursed thing will be absent; and the throne of God and of the Lamb will be in her, and His servants will minister to Him; and they will see His face, and His name will be upon their foreheads. The bliss of heaven will not be spoiled by the presence of any person that has made himself liable to the curse of God by a life of unbelief and sin; for all such cursed will then be in the place of the damned. In the heavenly city, our eternal home, we shall have the throne of God and of the Lamb, our Redeemer, before us, in our presence, all the time. We all shall have the pleasure, the holy joy, of an unfettered and unspoiled, worshipful devotion to our God and to Christ. For the very summit of our heavenly bliss will be reached in our seeing the face of God and of our Savior all the time, world without end, even as we shall wear His name on our foreheads as His own, purchased and won by Him with His precious blood. It will be the most intimate and happy fellowship and confidence which can possibly obtain; it will make us partakers of the supreme perfection of happiness which is God’s from eternity and to eternity.

Still another feature is added: And night will no more be, and they will not have need of the light of a lamp or of the light of the sun, for the Lord God will shine upon them, and they will reign forever and ever. This thought is the same as that of chap. 21:25. As perfected saints we shall dwell in eternal light. The dark night of sin, of ignorance, of error, of sorrow, of death, will then have passed away, and the bright day of justice, of knowledge, of righteousness, of truth, of salvation, of life, will be upon us without end. The light of Christ’s countenance will surround us always, making every other light to which we have been accustomed in this world altogether superfluous. We shall live with Christ, and not only that, we shall reign with Christ in eternal power, glory, and happiness.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Rev 22:1

And he showed me a pure river. Omit “pure.” “And” connects this part of the vision with what precedes (Rev 21:9-27). It would have been better, perhaps, if the twenty-first chapter had included the first five verses of the twenty-second, so as to take in the whole of the description of the heavenly Jerusalem. But there is a break at this point, as is indicated by the repetition of “And he showed me,” which points to a new phase or section of the vision. In the previous section (Rev 21:9-27) the angel had showed St. John the city and its wails with their gates and foundations; in this section he shows him the river of the water of life, and the tree of life. The latter part of each section is occupied with the evangelist’s own observations (Rev 21:22-27; Rev 22:3-5), for we cannot suppose that the phrase, “these words,” in verse 6, is intended to apply specially to anything in these particular sections. He is the angel mentioned in verse 9, and again referred to in verses 10, 15, 16, 17. Most probably the pronoun “he” in verse 6 does not refer to the same angel as this one. River. The source of this stream, its course or channel, and its fertile banks, are mentioned or implied in what follows; but there is no reference to any estuary or mouth: eternity is the ocean in which this river is lost. Of water of life. is perhaps identical in meaning with “living water,” , but is properly distinguished from it in translation. The two expressions are peculiar to St. John’s writings in the New Testament; the genitival form, which is the more Hebraizing, only occurs in this book in Rev 7:17; Rev 21:6; Rev 22:1, Rev 22:17; whereas the participial and more classical form is confined to the Gospel (Joh 4:10; Joh 7:38). “Living water,” in its simplest literalness, means such water as is pure, flowing, clear, fresh, and wholesome; not stagnant, or turbid, or salt. Hence it is a proper term for the water of a beautiful and fertilizing river. Here, however, the genitival form reminds us of the familiar expression, similarly moulded, “the tree of life,” which inclines us to think that” water of life” signifies water possessing life giving powers, water which restores, refreshes, supports life, and is therefore to be compared with “living water” taken in its spiritual sense. Of this whosoever drinketh shall never thirst again; when it has been once received within the soul, it becomes a well of water springing up into everlasting life (Joh 4:14). Clear as crystal, proceeding out of the throne of God and of the Lamb; clear, or transparent. We seldom use the rendering of the Revised Version, bright, as an epithet of water. As crystal (see note on Rev 4:6, the only other place in the New Testament where the word occurs). The source of the river was in the Divine throne, the seat of the Triune God and the crucified Saviour. All eternal life is derived from our heavenly Father by the Holy Spirit for the sake of the Redeemer.

Rev 22:2

In the midst of the street of it. This sentence appears to belong to the preceding verse, as in the Revised Version. For

(1) the , “and,” which follows, seems the beginning of the fresh feature of the description (cf. Rev 22:1); and

(2) the account here given is evidently derived from Eze 47:1-23., where the river is connected with trees, but no such mention is made of streets. And on either side of the river, was there the tree of life; and on this side of the river and on that was the tree of life. The beginning of the new sentence (vide supra). The singular “tree” seems intended to be understood generically of the whole of that class of trees. For this reason probably the LXX. renders the Hebrew of Eze 47:7 by the plural “trees.” We may see in this bountiful supply of the trees of life an image of the abundance of grace and life in store for the redeemed (cf. the description in Eze 47:1-23.). Which bare twelve manner of fruits, and yielded her fruit every month; rather, twelve crops of fruit, yielding its fruit every month; i.e. one crop m each month. The number twelve signifies completeness (see on Rev 4:9; Rev 7:4-9, etc.). This fruit is yielded twelve times as often as ordinary fruit. The signification, therefore, is that there is an ever present supply. The fruit is not of twelve different kinds; the tree of life bears but one kind (cf. Eze 47:12. “And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months”). And the leaves of the tree were for the healing of the nations (cf. Eze 47:12, quoted above, “And the fruit thereof shall be for meat, and the leaf thereof for medicine”). “The nations” are not the heathen, but the multitude of the redeemed, gathered out of every nation (see on Rev 21:24). It is, of course, not implied that there is, in the new Jerusalem, any disease which needs healing, but the tree of life is put forward as the means by which the perpetual health and life and general well being of the inhabitants are sustained.

Rev 22:3

And there shall be no more curse; and there shall be no accursed thing any more. Nothing accursed exists in that city, because there is no sin there. The narrative here passes into the future tense (cf. Rev 20:7). But the throne of God and of the Lamb shall be in it; and his servants shall serve him; and the throne, etc. This is the consequence of there being no accursed thing (cf. Jos 7:12, Jos 7:13, “Neither will I be with you any more … There is an accursed thing in the midst of thee, O Israel”). God dwells in the city because all is holy. The throne of God and of the Lamb is oneGod and the Lamb are one. Again, his servants, the servants of God and the Lamb (cf. Joh 10:30). They “serve him,” as described in Rev 19:1-7 and elsewhere.

Rev 22:4

And they shall see his face; and his name shall be in their foreheads. Another consequence of there being no accursed thingno sin (see on Rev 22:3). All are pure it, heart, and therefore they see God. The same promise is made in 1Jn 3:2. The last clause connects this chapter with Rev 3:12, and shows that these who are here described are those who have overcome (cf. also Rev 7:1-17.; Rev 14:1).

Rev 22:5

And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light; and there shall be night no more; and they need no light of lamp, neither light of sun: for the Lord God shall shine upon them. A repetition of Rev 21:23, Rev 21:25 (which see). In Rev 21:23 we are told “the Lamb is the Light thereof;” here, “the Lord God shineth upon them.” Again an assertion of the Divinity of the Son (cf. Rev 21:3). And they shall reign forever and ever. This prediction and promise ends the Revelation, as such. It is the reward placed before those who strive, in order to induce them to “overcome” (see on verse 5 above, and Rev 3:12).

Rev 22:6

And he said unto me. Probably the angel who has exhibited the vision of the holy city (Rev 21:9); perhaps the angel of Rev 1:1. The concluding portion of the book is now entered upon; it contains a brief summary of (or rather reference to) the chief events which have been narrated, and enforces the lesson which is intended to be taught, viz. that Christians should persevere in well doing amid all persecutions, for their reward is certain, and that the punishment due to the wicked will surely overtake them at last. The angel asserts the veracity of what is contained in the book (Rev 1:6; cf. Rev 1:1, Rev 1:2; Rev 3:14); the time in which to prepare is brief (Rev 1:6, Rev 1:7, Rev 1:12; cf. Rev 1:3, Rev 1:7); the prophecy is to be communicated to others (Rev 1:10; cf. Rev 1:1-3); God is eternal (Rev 1:13; cf. Rev 1:8); the just are rewarded (Rev 1:14, Rev 1:17; cf. Rev 1:3); the wicked are punished (Rev 1:15; cf. Rev 1:7); the prophecy is to be faithfully handed on (Rev 1:18, Rev 1:19; cf. Rev 1:2). These sayings are faithful and true. That is, all that has been conveyed to the seer (cf. the following verses). This is a repetition of Rev 21:5; Rev 19:9; Rev 3:14; so also Dan 8:26. And the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done; and the Lord, the God of the spirits of the prophets … the things which must shortly come to pass. That spiritual part of the nature of the prophets, by which they are made to discern and to communicate God’s will. The expression is used here in connection with the “prophecy” mentioned in the following verse. The greater part of this verse is worded exactly as Rev 1:1. His servants; cf. the address to the seven Churches (Rev 1:3., especially Rev 1:11).

Rev 22:7

Behold, I come quickly (cf. Rev 22:12, Rev 22:20; Rev 3:11). The narration passes into the words of Christ himself, just as in Rev 22:12 and Rev 11:3. Blessed is he that keepeth the sayings of the prophecy of this book. Because they are “faithful and true” (Rev 11:6). The command given in Rev 1:11, Rev 1:19 is now supposed to have been carried out (cf. the same words in Rev 1:3).

Rev 22:8

And I John saw these things, and heard them; literally, and I John [am] the [one] hearing and seeing these things. The absence of the verb (the present participle being used alone) indicates the person to whom the revelation is made, without assigning any specific period as the particular time when the revelation took place. The same statement is made in Rev 1:1 (which see). “These things” are all that have been related in the book. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things; and when I heard and saw, etc. The tense here becomes aorist (vide supra). St. John has once before fallen into the same error, viz. that of paying undue homage to the angel (see on Rev 19:10). The beatific vision overwhelms him with awe, and he is bowed down with his own humility.

Rev 22:9

Then saith he unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God; and he saith, etc. (cf. the words of Rev 19:10). Here we have “the prophets;” in the former passage we have the “spirit of prophecy,” in much the same sense; here, again, we have “them which keep the sayings of this book,” in place of “that have the testimony of Jesus,” in Rev 19:10. In the latter case, also, there is little difference of meaning, since the “sayings of this book” are exhortations to a faithful bearing of “the testimony of Jesus;” those, therefore, “who keep” (that is, carry out) “the sayings” are those who “hold the testimony of Jesus.” “The prophets” need not be restricted in meaning to either Old or New Testament prophets, but may include both. The direct inspiration of the message which St. John has to deliver is here asserted. In unison with the teaching of the Mosaic covenant, the angel commands to worship God alone (cf. Exo 34:14, etc.).

Rev 22:10

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. The visions being now complete, St. John is commanded to communicate them to the world (cf. Rev 10:4, where a contrary direction is given). The last sentence is again a repetition of the assertion of the shortness of this our time of preparation (cf. on verse 7). The revelation deals not with events far distant in the future, but with those immediately present; for this reason the message is to be communicated (cf. Dan 8:26, where the reason given for “shutting up the vision” is that the visions “belong to many days to come,” Revised Version).

Rev 22:11

He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still; he that is unrighteous, let him do unrighteousness still, etc. (Revised Version). These words seem to be used ironically, as was sometimes the case with the prophets (cf. Eze 3:27; Eze 20:39). The intention seems to be to stir men up to a realization of the nature of their conduct in continuing to reject the warnings of God. Note that the words immediately succeeding, as well as those immediately preceding, are connected with the judgment.

Rev 22:12

And, behold, I come quickly. Omit “and” (cf. Rev 22:7, Rev 22:10, etc.; see also on Rev 22:11). Note also that once more the words are spoken as by Christ himself (cf. Rev 22:7). And my reward is with me, to give every man according as his work shall be; as his work is, according to the best authorities. This is one of the fundamental truths enforced throughout the book; cf. the epistles to the seven Churches (Rev 2:5, Rev 2:10, Rev 2:16, Rev 2:17, Rev 2:22, Rev 2:26, etc.). Similar language is found in Isa 40:10; Isa 62:11. The infinitive phrase seems to be explanatory of the idea contained in the word , “reward;” the double nature of the reward being thus indicated.

Rev 22:13

I am Alpha and Omega, the Beginning and the End, the First and the Last; the Alpha, etc. Reverse the position of the two last phrases. These words, which appropriately open and close the book (cf. Rev 1:8), occur (like those in Rev 22:11 above) continually in Isaiah (see Isa 41:4; Isa 43:10; Isa 44:6; Isa 48:12). All three titles are here combined, as if to finally gather up into one impressive assertion the titles hitherto used separately (cf. Rev 1:8, Rev 1:17; Rev 2:8; Rev 21:6). “The first title is symbolical; the second is borrowed from the Old Testament; the third is philosophical “(‘Speaker’s Commentary’).

Rev 22:14

Blessed are they that do his commandments. The Revised Version adopts the reading, , “they that wash their robes,” which is found in , A, 1, 33, Vulgate, AEthiopic, Armenian, Primasius, and which is probably correct. The reading of the Textus Receptus, , “they that do his commandments,” is found in B, Syriac, Coptic, etc. The Vulgate adds, “in the blood of the Lamb,” as in Rev 7:14, which is, of course, the full meaning. The free will of man is implied in the active form of the participle. That they may have right to the tree of life; in order that they may have authority over the tree of life; i.e. the right to partake of it. Ebrard makes this clause dependent (as a consequence) upon “do:” “They do them in order that they may have,” etc. Others attach this clause to “blessed: They are blessed because they may have the right,” etc. Both significations may well be implied. “The tree of life” is that described in Rev 7:2, and promised “to him that overcometh” in Rev 2:7. And may enter in through the gates into the city; by the portals; that is, in the natural way of people who have a right to enter.

Rev 22:15

For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie; without (omit “for”) are the dogs, and the sorcerers, and the fornicaters, etc. The article renders each term general in its signification (see on Rev 4:11). “The dogs” are those who are described in Rev 22:11 as “the filthy;” the term is proverbial amongst Eastern nations as an expression for what is most degraded. The epithets in this verse occur (with others) in Rev 21:8. A contrast is forcibly presented between these wicked ones here indicated, and those who have (in the preceding verse) the right to enter the city, owing to their purity obtained by washing their robes.

Rev 22:16

I Jesus have sent mine angel. Here our Lord himself asserts what was at the very beginning set forth (Rev 1:1). The revelation proper being now ended, the epistolary form in which the book opens is now resumed. Either our Lord himself is here the speaker, or the angel speaks in his name (cf. Rev 22:9, Rev 22:10, Rev 22:12, etc.). To testify unto you these things in the Churches ( ). The Revised Version translates, for [margin. or over] the Churches (cf. the expression in Mat 24:33). Probably this preposition is used as expressing the idea of motion towards, especially from above, which is contained in the fact that the message is from heaven to the Churches. Dusterdieck, Hengstenberg, and others would translate, “concerning the Churches.” , “in,” is found in A and some other manuscripts. Some cursives omit the preposition entirely. This gives another possible reading: “to testify these things unto you, the Churches.” I am the Root and the Offspring of David, and the Bright and Morning Star. Omit the second “and.” (On “Root,” see on Rev 5:5; for “Morning Star,” cf. Rev 2:28.) At the word “David,” the manuscript 1, from which Erasmus compiled the Textus Receptus, ends. In order to supply the remainder, which is deficient, Erasmus retranslated the Vulgate Version into Greek. The Greek, therefore, of the Textus Receptus from this point onwards is the Greek of Erasmus.

Rev 22:17

And the Spirit and the bride say, Come. These words are best understood as uttered by the writer. The Holy Spirit working in the Church, through whom she is bound to Christ as his bride, and the Church herself, eagerly welcome the fulfilment of Christ’s promise made in Rev 22:12. (On “come,” cf. Rev 6:1.) And let him that heareth say, Come. The Church in her corporate capacity welcomes her Lord; so, also, let each member in his individual capacity, who hears this “testimony” (Rev 22:16), be desirous of the advent of his Master. And let him that is athirst come; athirst for the water of life (cf. Rev 21:6). And whosoever will, let him take the water of life freely. Omit “and.” Again the active participle indicates the voluntary nature of the action; though the living water be freely given without money and without price, it is not enforced upon any.

Rev 22:18

For I testify unto every man that heareth the words of the prophecy of this book. Omit “for.” The pronoun “I” is emphatic. Here is the solemn appendix or seal of the veracity of the book, somewhat similar to the prefatory words in Rev 1:1-3. This is the fulfilment of the duty laid upon St. John in Rev 1:1, not an announcement of our Lord himself (cf. the wording of Rev 1:3). If any man shall add unto these things, God shall add unto him the plagues that are written in this book; cf. the command in Deu 4:2, “Ye shall not add unto the word which I command you, neither shall ye diminish from it” (Revised Version). “The plagues that are written in this book” are those of the seals, the trumpets, the vials, the doom of Babylon, etc.; cf. the command of St. Paul to Timothy (2Ti 1:13), and cf. also what is said in 2Ti 2:16-18 concerning the heretical teaching of Hymenaeus and Philetus.

Rev 22:19

And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book; from the tree of life; i.e. that mentioned in Rev 22:2 and in Rev 22:14, where also the city is mentioned. Even from the things written in this book seems to be the real meaning of the last clause; not merely the tree and city which are written, etc. Just as the evils set forth in the Apocalypse are declared in Rev 22:18 to be the portion of those who add to the book, so those who take from the book are deprived of those blessings which have been constantly referred to in the book.

Rev 22:20

He which testifieth these things saithviz, the Lord Jesus, as in Rev 22:16Surely I come quickly; yea, I come quickly. As the book opens, so it closes with this promise. This is the anchor and stay of the faithful, the sound of an alarm and a warning cry to the wicked. Amen. Even so, come, Lord Jesus. Omit “even so.” Thus in calm and patient hope the apostle answers his Lord. So the writer who delivers the message is the first to proclaim his belief in what is herein contained.

Rev 22:21

The grace of our Lord Jesus Christ be with you all. Amen; the grace of the Lord Jesus be with the saints. Amen. So the delivery of the message was commenced (cf Rev 1:4; cf. the form in 1Th 5:28). Bearing in mind that the theme of the book is the conflict between good and evil, we may well conclude our study of it by joining in the prayer of the author, that the help of the Lord Jesus may be on the side of his saints to enable them to overcome, and then receive their reward.

HOMILETICS

Rev 22:1-5

(See preceding homily.)

Rev 22:6, Rev 22:7, Rev 22:16

(See homily on Rev 1:1-3.)

Rev 22:10, Rev 22:11

(See homily on Rev 20:11-15.)

Rev 22:12

(See homily on Rev 1:7.)

Rev 22:13

(See homily on Rev 1:8.)

Rev 22:14

(Revised Version).(See homily on Rev 7:1 l17.)

Rev 22:15

(See homily on Rev 20:11-15.)

Rev 22:17

Closing words of invitation: “Come.”

We have closed our exposition of the plan of the book, so far as its Apocalyptic unfoldings of scenes yet to come are concerned. But we should deem our work incomplete if we did not, ere we lay down our pen, indicate in outline four homiletic studies suggested by the last six verses of this chapter, giving us as they do, a closing invitation, a closing warning, a closing aspiration, and a final benediction. First in order of these four comes the invitation. So far as the first “Come” is concerned, the word might be supposed to be the call of the Church to our Lord, entreating him to come and rule in righteousness. And so, in fact, some do regard it. But the wording of the second phrase seems to us to put such an interpretation on one side. For to him that heareth, it is said, “Catch up the sound and pass it on’Come’!” So that it is evident that the first “Come” is addressed to the individual who is here exhorted to pass on the sound. For this reason we deem ourselves shut up to the specific interpretation we have here adopted. We, therefore, regard the verse as an invitation to every one to come and partake of those joys which are made over by Christ to all who will take them.

I. THERE ARE JOYS IN THE HOLY CITY WHICH ARE INFINITELY WORTHY OF ACCEPTANCE. The word “Come” naturally suggests the question, “To what?” or” To whom?” And if the clause stood alone, the answer would not unnaturally be, “To the Saviour,” for he is the one Object to whom men are expected to come. But if we look at the close of this verse, we find it said, “Whosoever will, let him take the water of life freely;” and when we read, “Let him that is athirst come,” we find additional reason for supposing that the meaning of the word is, “Come to the water of life.” And, so far, there is no reason for doubting the correctness of this. But, then, the next query is, “Where is this water of life?” And if we turn to Rev 7:17; Rev 21:6, Rev 21:7; Rev 22:1, we find that in heaven the blessed are seen beside the fountains of the water of life; so that, although it is true that even here Christ gives us the living water, that even here there is a river, the streams of which make glad the city of God, yet no one can study this book without seeing that there is in it a “tendency forward;” that there is a finger beckoning and a voice urging us onward to a holy city, “the New Jerusalem,” of which it is said “the throne of God” is there, from which the living water is seen to flow, a pure, a crystal stream. All those who reach that city will drink thereof. And it is unquestionably with all this in view that the invitation is given. Yonder, at the end of the pilgrimage of the saints, is a land no foe can enter; there is this refreshing stream. Thousands have already reached that land, and thousands more are on the way; and the Holy Ghost, having thus set the land Beulah before our vision, will not let the apostolic seer close the book until, in the name of the Lord of the land, he has summoned our attention to it, and until, through him, “the Spirit and the bride” have said, “Come to that heavenly land, drink its living stream, and thus share its eternal joy.”

II. THE JOYS OF THE HOLY CITY ARE FOR THOSE WHO WILL COME TO THEM. No one will get to heaven by chance. Nor is it by merely idling life away that we shall find ourselves there. For although the act of coming is all that is required, there must be that. This truth is one which, if analyzed into its several parts, may be put thus:

1. The eye of the soul must be fixed on this as the true goal of life. It wilt not do to have an aimless life. Life without aim is life without power. But what aim can be compared to this, of knowing God and enjoying him forever?

2. We must learn the rules by which life is to be regulated. These are two:

(1) Repentance towards God.

(2) Faith towards our Lord Jesus Christ

These are to be, not occasional acts, but the habits of a life. It is not by a rush and a leap, uncalculating and blind, that this heavenly home is to be attained, but by humbly and lovingly accepting all that Jesus says, and in his strength setting the face towards Zion.

3. This involves, evidently, coming to Jesus, who is the Lord and Leader of every pilgrim. This is imperative. The last step implies the first, and all that intervene. And whosoever comes to Jesus will at that moment take his first sip of the living water.

“Rivers of endless joys above,
And rills of comfort here below.”

III. TO THESE HEAVENLY JOYS IN CHRIST WE ARE INVITED. The whole verse is an invitation. It is, indeed, a royal command. But whereas the commands of an earthly sovereign may be obeyed literally, yet with reluctance, here there are no unwilling responses. “Whosoever will, let him come.” The form of invitation, however, takes for granted two things.

1. That the object to be ensured is one that is sufficiently attractive to make an invitation appropriate. And who can call this in question? Not even the stoutest unbelievers deny the attraction of the heavenly city and of the privileges of its citizens. The invitation assumes:

2. That, manifold as are the charms of the place, with its fountains of living water, God is willing to make over to the invited ones all its blessedness, wealth, and glory; provided always that men will come penitently, believingly, and lovingly, and accept all as a free gift from the heart of Infinite Love, out of the storehouse of his exhaustless wealth.

IV. THIS INVITATION IS THROWN INTO VARIED FORMS. These are four.

1. The Spirit saith, “Come.” In three ways.

(1) In the visions of glory which are designed to attract.

(2) In the clear statements of those for whom the glory is designed.

(3) In the fact of his inspiring the apostle to pen these words, the Holy Ghost has recorded for all time an imperishable invitation to the thirsty ones to come to the waters of life.

2. The bride saith, “Come.” The bride is the Church.

(1) The Church on earth, in all her services, her ordinances, her teaching, is saying, “Come.” If she indulges in terrorism rather than in invitation, she mistakes her mission.

(2) The Church of the redeemed abovethe great cloud of witnessesbeckons to us to come.

3. Every one who heareth is to say,” Come.” Not one voice is to be mute. From the earliest to the latest, all who have responded to the call are to hand it on to others: “Come! come! come!” The student of the original will see an untranslated force in the verb “say“even”The Spirit and the bride are saying.” The air is ringing with their voice, and every one who hears the sound is to add his voice to theirs. Then:

4. Jesus is the Leader of the mighty choir. This is seen when Rev 22:16, Rev 22:17 are put together. “I Jesus have sent mine angel,” etc. Yea, it is as if a grandly perfect peal of bells were hung aloft, and as if our Saviour would have their chimes ever filling the air with the music, “Come! come! come!”

V. THE INVITATION IS SPECIFIC IN ITS FORM. “Let him that is athirst come” (cf. Isa 55:1). Thirsting spirits may be divided into two classes.

1. There are those who thirst, but know not for what. This was long the experience of Augustine. So it is of many now.

2. Some thirst, and do know for what. Even as David (Psa 42:1).

(1) Some are just convinced of sin, and are thirsting for pardon and purity.

(2) Some who have tasted of the river of the water of life thirst for more of it. We never want more than Christ; we often want more of Christ.

(3) Some are aged Christians; they find that the older they get, the more they want of God and of his love. And truly blessed is it for them, though their ears may be getting

.

2. Every day the believer has to come afresh, to receive new life, freely; new strength, freely; more of God, freely. How great is the blessedness of thus living on “the water of life” day by day, getting it fresh every hour from One whose fulness no giving can diminish, whose giving no receiving can tire.

3. Thus living on free mercy while on earth, the like living on free mercy above will be heaven. The next state will be the continuity of this. Ah! we might live with musicthe music of heavenin our ears, if we were not so dulled with the sounds of earth. Every morning when we wake there is the Father ready to give us new blessing, freely. Every day, for the demands which new toil will make upon us, we may have new strength, freely. And so on till the last. And thenheaven, freely! Having lived on free grace below, we shall be well content and pleased, living on free grace, to take our place in heaven.

In conclusion? who would not respond at once to an invitation so rich, so large, and so divinely free? Would that, in our urging this, we could adequately represent the tenderness and love of our God! Let not our coldness repel thee, O thirsty one! Come now, and taste for yourself the sweetness of the living stream! What will your response be? We have given the invitation in Heaven’s Name; and to him in whose Name we have spoken, you must reply.

Rev 22:18, Rev 22:19

Closing words of warning.

It would be deemed an unpardonable offence for an ambassador to add words to, or to subtract them from, any royal mandate which he was commissioned to deliverse And if any one in dispensing a physician’s prescription, when the life or death of a patient trembled in the balance, were wantonly to tamper with it, what condemnation could be too severe? Yet we fear that the tendency of many in our day is to treat a message in this book far more lightly than they would any important official human document; and instead of sympathizing with the words before us, and adding their reverent “Amen,” they would in all probability either condemn the severity of these words, or else pass them by as out of date and altogether effete. On this account we deem it needful, in approaching the close of our expositions, to look into these verses with special care. We will first inquire what additions to the book or subtractions from it we may suppose men to make, from what we know of human treatment of the Word of God. We propose then to see what is the threatening here denounced against such. Having done this, we will endeavour to ascertain reasons for a sentence so severe. Then we shall be prepared to see how this passage may help us in the formation of religious thought, and how it may bear practically on the life.

I. JUDGING FROM WHAT WE KNOW OF THE FACTS OF HISTORY, IN WHAT WAY MAY MEN BE SUPPOSED TO ADD TO OR TO SUBTRACT FROM THIS BOOK? The words of the text evidently embrace any kind of treatment of this Book of the Apocalypse which seemed to assume that a man was at liberty to take the book into his own hands, and to deal with it as he thought fit. Men do this:

1. If they put any merely human production alongside of it as if it were on a level therewith.

2. If they distort the book at pleasure to make it fit in with a preconceived theory about it; e.g. a preconceived and extreme theory of evolution is even now leading some to treat the old book most unfairly.

3. If they summarily reject the account which the book gives of itself, out of dislike to the supernatural, or from hostility to the principle of authority in religion.

4. If they make a human interpretation of the book of equal dignity or authority with the book itself.

5. If they deny and disown any of those great doctrines which are inwrought into the very texture of the book; e.g. the glory of Christ’s Person; the meaning of his work; the reality of his administration; the freeness of his grace; the certainty of his victory. These and cognate doctrines pervade the entire Apocalypse, and to omit, ignore, deny, or condemn them, from wilful refusal to submit to Divine authority, would be to commit the sin which is here exposed to view. The words of the Apocalypse as a whole, and of these two verses in particular, are not human; they are Divine. We should hear a voice saying, “Take thy shoes from off thy feet; for the place whereon thou standest is holy ground.”

II. WHAT IS THE THREATENING HERE UTTERED AGAINST THOSE WHO TAMPER WITH THE ROOK? The threatening assumes a positive or negative form according to the positive or negative form of the sin. In the one case it affirms that any actual and wilful ill treatment of, or adding to this book, will bring down the curse of God upon the guilty one’s head. In the other case, it declares that any rebellious rejection of the divinely revealed doctrines of this book will incur rejection from God.

III. CAN WE DISCOVER REASONS FOR A SENTENCE SO SEVERE? Certainly we can: seven.

1. The book is Divine in its origin; it is, therefore, too sacred for human hands to mar. (For treatment of the question of the origin of this book, see our first homily in this section.) In Rev 22:16 we have the explicit statement, “I Jesus have set mine angel,” etc. In Rev 22:18 we have the emphatic beginning the verse. It is not absolutely clear whether the speaker in the second ease is Jesus himself or his angel. If the latter, the angel testifies for Jesus. If the former, Jesus speaks for himself. Either way the testimony is divinely authorized, and therefore must ever be too sacred for the trifier’s touch.

2. The book is a Divine manifesto to the Churches; therefore no others can have any right to touch it. It was given at first to those who loved our Lord, that they might keep and shield it. And any one professing to be an ambassador for God, who wilfully tampers with it, is false to his commission from the throne. What nation would bear with its sovereign’s legate, if he were known to add, alter, or delete a word issued from the throne? He would be visited, and rightly, with penalties of terrible severity. Is God’s sanction to be less stern?

3. The book is a disclosure of the future; and no one can possibly be competent to alter a single word of his who sees the end from the beginning. To disclose in a succession of parabolic or symbolic settings the future scenes which are to appear, and that in their order, is a task to which none but God himself can possibly be equal. Therefore the visions must remain untouched.

4. The book is a declaration of doctrineof doctrines on which souls live and grow and thrive; and therefore it is a very serious thing to meddle therewith. By contrary teaching, men may be led astray and ruined for time and for eternity. If there be a reservoir which supplies a town with water, or a well springing up in a barren land, the only one from which a traveller could drink, what curses would beyea, ought to bepronounced against him who should poison either the one or the other? Is it a less serious thing to poison the wells from whence the living water is drawn?

5. The book abounds in words of consolation; of the supports of which men may not be deprived. Few books in the Word of God are richer in consolation than this closing one; and who can estimate the guilt of depriving millions of souls of the words of solace uttered from the eternal throne? To strike a thousand men at once with paralysis would be nothing to such a crime as this!

6. The attempt to substitute human words for the Divine is unspeakably rash. For our part, we have ever felt that it would be a sheer impertinence if we were to take it upon ourselves to guide men through this life to the life to come, if we had not a “Thus saith the Lord” forevery direction we gave. But if, when the Lord has spoken, any man deliberately substitutes words of his own, this is an action which no words of ours can adequately characterize.

7. There is desperate wickedness in that disloyalty and rebellion which would play fast and loose with the words of this book. We may not lose sight of the fact that this censure is here pronounced, not merely because of an evil act, but on account of the wickedness of heart which can consent to an act so evil. Any one who can deliberately handle the Word of God deceitfully commits a crime in sacred things, which society would absolutely refuse to tolerate in the common affairs of life. What place could such a one possibly find in the holy city? So far, then, from thinking the sentence even seemingly severe, we deem it one of the clearest proofs of Divine kindness and care that he has thrown the guard of so solemn a sanction around words which are meant for our guidance through this life to that which is to come. For the fact is that God’s severity to the trifler is the outcome of his care for us all.

IV. LET US SEE WHAT BEARING THIS PASSAGE HAS ON THE FORMATION OF THOUGHT AND ON THE DIRECTION OF LIFE.

1. It should lead us to admire the wonderful concern of God for our guidance and safety in thus guarding for us his own message of love. We ought not for a moment to forget that for our sakes these words were written; for our sakes they have been preserved till now through fire and flood, and all the vicissitudes of earth. We can quite imagine a man under the influence of unbelief or hostility, taking fire at such a passage as this, deeming it a flash of fiery wrath directed against himself. But in so doing he would totally misapprehend the words. They are fraught with terror only to those who wilfully pervert them. And we have no hesitation in saying that menace to such is mercy to the rest. Is it no safeguard to the people to be told that the enemy shall not be permitted with impunity to poison the wells of living water? Whoever robs a people of their dearest treasure will have to smart for it. God’s goodness to us ensures that.

2. The words should lead us to admire and adore the far seeingness of the great Inspirer in inditing such words as these. For who does not know that one “Church,” at any rate, has heaped words on words, and added them to the faith, to be accepted under pain and penalty of “anathema sit”?

And not content with this, but as if in order to prevent the discovery of her own fraud, she debars the people at large from free access to the book which would expose it, which is at once the charter of the people’s freedom from man, and defines the extent and the limits of the “true sayings of God.”

3. The words which are so stern a guard around the Book of the Apocalypse do also apply with equal force to whatsoever writings stand on an equal footing of Divine authority (cf. Deu 4:1-24; Jer 18:16, ad fin.; Gal 1:6-9; Mat 15:9). Hence we should learn

(1) to deal with most conscientious care with whatever comes to us with the weight and sanction of Divine authority;

(2) to remember that there is not anything outside the pages of the Word of God that does or can present such binding authority;

(3) to deal with all that is so outside the book as the word of man, and not as the Word of God (see Act 17:11; 2Co 1:21; 1Co 2:5). Our faith must not stand “in the wisdom of men, but in the power of God.”

4. The words before us show how an expositor of the holy book is to treat it in his teachings to the people. His task is at once grand in its simplicity, yet awful in its responsibility. He has, by every possible means,

(1) to find out exactly what the Spirit of God says; and

(2) to impress that, and that only, on the heart and conscience of the people.

5. We here see also how the people are to regard an expositor of God’s Word, viz. as one whose work is to teach them, not his own thoughts, but the thoughts of God; and they are ever at liberty to appeal from the human speaker to the book. They must not be pulpit Christians, but Bible Christians.

6. Finally, we learn with what state of mind we ought to study the book in which is contained what the Lord hath spoken. There should be humility, readiness of mind to hear what God the Lord will speak, and also unswerving loyalty to the God of truth in every point in which we see the truth of God (1Pe 2:1, 1Pe 2:2). And in practical obedience to what the Lord teaches us in his Word, we shall come to know its glory as our truest guide, and our glory in having such a guide.

Rev 22:20

The closing aspiration: “Come, Lord Jesus.”

In the homilies on Rev 1:7 and Rev 20:11-15, compared with Rev 22:12, we have touched on the second coming of Christ. But in each case we have done so in direct pursuance of our aim of giving a homiletic exposition of the plan of the Apocalypse. Hence in one case we dealt with it as the one clue threading the entire Scripture; in another case we looked at it as bringing about the consummation of all things. In the passage before us now there is presented to us yet a third point of view from which it is to be regarded, even as the object of the believer’s hope, longing, and prayer. “Come, Lord Jesus.” Three inquiries will come up before us, replies to which may throw light on a most important aspect of the Christian faith and expectation.

I. WHAT IS INCLUDED IN THIS ONE HOPE OF THE CHURCH? The glorious appearing of the great God, even our Saviour Jesus Christ, is, without doubt, the “blessed hope.” The Church is longing for the personal presence of her Saviour. Love cannot be fully satisfied while its fondest Object remains unseen. Still, the expectation of the coming of the Lord is one which includes a great deal more than the hope of his personal presence. For that of itself, without very much more, would not by any means secure all that believers desire. In fact, even as it is, we are better off than the disciples were when Jesus was on earth. “It is expedient for you that I go away,” etc. It is not, then, as if we were here weeping and mourning, without a Christ, that we long to see him, but because of the glory which shall be ushered in at his coming. It may be well for us, at this stage of exposition, to locate the personal advent of Christ according to New Testament eschatology. Increasing, repeated studies of the Word drive us further and further away from the pre-millennial hypothesis. We do not look for the personal reappearing of Jesus as near at hand, in point of time, as yet. It is not at the commencement of an era of blessedness that Scripture warrants us in placing it, but at the consummation thereof. Looking, however, at his coming as taking place at the restitution of all things, we must needs include in our aspirations after that glorious goal of human progress every step on the way thither. These steps towards the final blessedness are shown in the New Testament in the following order:

1. The advance of truth and the proclamation of the gospel among all nations must take place before the end.

2. The promise of the outpouring of the Holy Ghost is very far from complete fulfilment. Our Lord lives and reigns to bestow this gracious baptism. The Holy Ghost will both train the Church and convict the world.

3. Through the pouring out of the Holy Spirit Israel is to be restored (Ezekiel 35-37).

4. The effect of Israel’s restoration will be “as life from the dead,” and will be followed by the inbringing of the fulness of the Gentiles (Rom 9:11).

5. Then will follow a long period of millennial rest, during which righteousness, though not absolutely universal, will be in the ascendant; while at the same time the tares as well as the wheat will be ripening for harvest; (Isa 60:1-22; Mat 13:1-58.).

6. After this, for reasons known only to the great Disposer, the evil one, having long been bound, will be “loosed again,” but only for a season. He will go forth to deceive. This will be his last effort, which will issue in his destruction. The enemies of God and of his Church will one by one be overthrown.

7. Then will come the appearing of our Lord; the general resurrection; the gathering of the nations; the judgment; the awardfor the wicked, the second death; for the righteous

8. The inbringing of the new heavens and the new earth, wherein righteousness wilt dwell. It is for this we long. For this believers are waiting, anxiously watching every step in the process which is to bring about that halcyon calm. Yea, in our eagerness for it, we sometimes wish to push forward the wheels of time. We ask impatiently, “Why is his chariot so long in coming?” We cannot rest while wickedness rides high, nor while tares so much abound. Hence our prayer, “Come, Lord Jesus, come quickly. Come and complete thy reign. Overturn, and overturn, and overturn. Throw down the wrong; bring in the right, and let the groaning and travailing of the creation cease because of the manifestation of the sons of God!”

II. WHY IS THIS IN SUCH AN ABSORBING DEGREE THE HOPE OF THE CHURCH? We are not careful to disguise the fact that in this respect the Church’s outlook is very different from that of some who devote themselves to science, philosophy, and literature. There are, indeed, men of highest literary and scientific standing who join heartily in the prayer, “Even so, come, Lord Jesus.” At the same time, there is no doubt that while men generally deem it wise and right to seek and to expect human progress, there is a great divergence among them in their opinions as to what such progress means, and how it is to be secured. The hope of some is that, through the advance of science, the race will reach its goal; that as law comes to be more definitely understood, nature will be brought more thoroughly under control, etc. In distinction from any or all of these, stands out the Christian hope. If we be asked a reason for it, we are prepared to give it in a series of considerations which, we cannot but think, are too frequently overlooked. Accordingly, we now give in outline the reasons which Christians have for the conviction that nothing less than the inbringing of the Christian hope will meet the cravings of our hearts. These reasons are so given as to be taken cumulatively.

1. We cannot but recognize the superiority of moral considerations to those which are merely physical. Doubtless, neglect of sanitary laws may prove a serious obstruction to men. But that neglect is itself a wrong moral act. And the immorality of the neglect must be done away ere the physical ill can be cut off. In a word, the moral and mental rule the physical.

2. We recognize also the immense importance of men over things, or over any combination of things. There is more worth in one human spirit than in all the material atoms in the universe of God. Nothing can content us that fails to renovate spirit.

3. The true moral and spiritual advance of men depends on what they are, rather than on what they know. Loyalty of heart is more than the furniture of the intellect. And when men talk about science being the regenerator, we askWhich science? We askHow is it, then, that the most accomplished men are sometimes the greatest rogues, and that some who are masters in knowledge are slaves to sin? Man is made for God, and only as he becomes God like is his weal secured.

4. It is impossible to secure the world’s peace while sin reigns in man’s nature. Sin is the great mar-plot of the world. But:

5. With all sin put away, what a change would be brought about! If men were all righteous, if they were like him who went about doing good, our race would forthwith have Paradise again!

6. Now, as a matter of fact, no founder of a religion has ever set on foot a scheme of truth or an apparatus of power with the express purpose of putting down wrong and of bringing in righteousness, but the Lord Jesus Christ. He only has recognized fully the needs of our spiritual nature. But he has. And he is “mighty to save.” He has saved millions, and is doing so now. But he alone.

7. This being so, we look to him who is the Author of our faith to be its Finisher too. And he who by his Spirit now quickens men so that they are alive unto God, is effecting a work which is bringing in the issue for which we long. Of this, evolution gives no account, and can give none.

8. The Lord Jesus Christ has left us the direct and. positive assurance that “he will make all things new.” And if it be said. to us, “Do not the terrible disorders of earth shake your faith?” we replyNot for a moment. Why should they? Nothing worse has happened yet than the seven seals, trumpets, and vials have indicated. And the end is beyond all these! How far beyond in point of time none can say.

9. Already, in the millions of souls ingathered, we have had many an earnest and pledge of the glorious harvest day. History is opening up strictly according to the lines of the holy book, and it will! “He who hath begun the good work will perform it unto the day of Jesus Christ.”

10. And the riper we get in grace, the more intense our love for our Lord, the more eagerly and passionately do we long for him to “complete the number of his elect,” and to manifest her power and glory. And this desire, which by Christ has been created, by Christ himself shall be ultimately fulfilled. Surely these ten reasons, separately and fairly estimated, and then put together in cumulative force, do furnish an ample reason why believers in Jesus should regard the progress of their race and the glory of their Lord as leagued together in an everlasting bond. Reason enough is there here for the cry, “Come, Lord Jesus: come quickly!”

III. IN WHAT LIGHT DO ALL THESE CONSIDERATIONS SET THE ASPIRATION OF THE TEXT?

1. They account for the text being the prayer of the Church, for they show that it expresses the longing that the redemption already enjoyed by believers may be manifested in our race.

2. This petition, “Come, Lord Jesus: come quickly!” is a constant revealer of the unity of the true Church. The words go up from all Christian hearts. Romanist, Anglican, Protestant, Conformist and Nonconformist, all unite here.

3. The acceptance of the hope indicated in the prayer of the text is a test of the accuracy of a man’s mental science and philosophic insight. That is no true science, that is no true philosophy, in which there is no room for this blessed hope. Its value can be denied only where plain and palpable facts of human nature, which ought to be taken into account, are ignored.

4. The text becomes a test of character. “As a man thinketh in his heart, so is he.” Similarly, as a man longeth in his heart, so is he. Let a man toll us for what he most wishes, and we will tell him what he is. He will thereby show us:

(1) The direction of his life. Every man hopes most for that to which his soul is most akin. And

(2) the intensity with which he is moving in that direction. Hence:

5. The text becomes a criterion of safety. If a man is among those who are looking for Christ, he is among those to whom Christ’s coming will bring in the salvation yet to be revealed. If a man is among those who care not for these things, he is one to whom the second coming will bring weeping and wailing and gnashing of teeth. “Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless.” And should any urge that “he prophesieth of the times afar off,” let such remember that, however distant the consummation may be, the previous preparation is in all cases a continuous process, which is going on now. “Seek ye the Lord while he may be found.” “Now is the accepted time; now is the day of salvation.”

Rev 22:21

The closing benediction.

The Revised Version reads, “The grace of the Lord Jesus be with the saints.” Pleasant is it to find the seer of Patmos, ere he lays down his pen, breathing out to the saints this pious and holy wish. No conclusion to the holy volume could be more suitable in itself or more grateful to the feelings of the believer. It will form an appropriate close to our homiletic expositions if we look at this final benediction from a triple point of viewthe historic, the dogmatic, the practical.

I. THE BENEDICTION HAS A RICH HISTORIC INTEREST. We may regard it either as being an apostolic wish in his own name, or in the name of all believers. Supposing it to be the former (and, anyway, it is certainly that), it has all the weight and worth that an apostolic utterance can carry with it. Supposing it to be also the latter, then it is a new, a Christian form of brotherly well wishing, which within about sixty years before the time that the apostle wrote, had been newly created. It was, in fact, a totally new expression of sacred friendship; it was a new birth; it was an indication of a new love uniting believers in one Being, whom before his advent earth had never known. The old formula, “Peace be with you,” is now supplemented by “The grace of the Lord Jesus be with you.” This is an historic fact of no small interest and importance. It is one of those “evidences of Christianity” which can never be questioned by those who understand the matter, showing us that a new tidal wave of love swept over mankind when Jesus came. It is well known that Christian tourists in Rome can discern in the differences between the epitaphs and epithets on pagan and Christian tombstones, the evidences of a new life and love in the latter marking them off from the former. So here, in the indication which these words furnish of a newly living friendship and brotherhood in Christ, is a proof of the new fraternity in himself which he alone created, and which, apart from him, had never been. Historically, the benediction before us serves another purpose. It was written by the Apostle John. Even unbelief allows this, albeit it makes the allowance with a questionable purpose. Still, it is allowed, and we have no need to argue it. The Apostle John wrote these words when he was an exile in Patmos, under Domitian, about the year A.D. 96. This brings the writing of the text well within the lines of the first century, and also as written by one who had held and taught the same faith about Jesus Christ for more than half a century. What that faith was we have yet to see. It is enough just now to observe only how far we get historically in the survey of this parting blessing. Even thus farthat we know, as a matter of historic fact, that within the first century, faith in Jesus Christ was so far rooted, established, and ramified, as to have produced a brotherhood welded together in him, on which the invocation of his grace and blessing was felt to be a suitable and adequate outpouring of the wishes of the Christian heart. Now, it is of some moment to remember this, and to inform others of it. For there are not wanting thosealbeit they are not found in the circles of the ripest and devoutest scholarswho have maintained, and do maintain, that nothing certain can be laid hold of about Jesus Christ till from sixty, seventy, or even a hundred and twenty years after his death. This benediction alone refutes that assertion; and whoever makes it is either dishonest or incompetentwhich, we do not care to decide.

II. THE BENEDICTION HAS AN EQUAL DOCTRINAL VALUE. If we come closely to examine it, we shall perhaps be surprised to find how much can be gathered from it. It is said that if a bone be put into the hands of a skilled anatomist, he can judge therefrom what was the form of the entire bodily framework of which it was a part. So, give this text to a Christian theologian, and he can construct therefrom the outlines of a fairly complete theology. Let us, then, see what the words involve.

1. Certainly they assume the actual existence of the Lord Jesus Christ, although at the time they were written, some sixty years had passed since his ascension. The Lord Jesus is evidently regarded as still living, as having overcome “the sharpness of death.” For surely the “grace” of a dead Christ is altogether inconceivable.

2. The words assume the existence of “grace” in Jesus Christ; i.e. of mercy, favour, and of the fulness thereof in him. It is the same term as is applied to God. “The grace of God that bringeth salvation hath appeared,” etc. So the like term is applied to Christ in a sense in which it never can be applied to any mere creature. Our Lord said to Paul, “My grace is sufficient for thee.” As “grace” resides in him, it is virtue, power; as it comes to us it is blessing, various as the need; coming to us as sinful beings it is mercy, pity. And, as such, the words assume its existence in our Lord Jesus Christ.

3. They also imply the close relationship between the Lord Jesus in heaven and his saints on earth, and the communicableness of the grace which is in him to them. Otherwise the words are unintelligible. If he could not communicate his grace, it could not be with us.

4. They involve also the truth that the disposal of this grace is according to the will of the Saviour. They assume that he will be as ready to grant it, as believers are to wish it for each other.

5. The words are such as would be uttered by one who felt it to be appropriate to breathe out a pious wish, mentioning only the Lord Jesus Christ, without specifying either the Father or the Spirit. As if it were felt that his grace is from the Father, and that he gives it by the bestowment of the Spirit. It is even so. Thus invoking the grace of the Lord Jesus Christ is to invoke that of the Holy and Blessed Three in One. It is no fragmentary or broken wish, it is no half prayer that is breathed, when we say, “The grace of Christ be with you.” It is equivalent to saying, “May you be filled up to all the fulness of God.”

6. Yea, more, we gather also that for an apostle or for a Church to wish for believers that the grace of Christ might be with them was deemed an adequate expression of their feelings of yearning desire. For consider the wide range over which the expression, “the saints,” extends; think of the diversity of condition and requirement which it comprehends; think of the long vista of time into which it peers; and when we fairly weigh each one of these three considerations, we shall begin to feel what a conviction of infinite variety and adaptedness in the Saviour’s grace these words imply. Yet more:

7. They involve the truth of the omnipresence of the Saviour. Surely the words did not contemplate the grace of Christ being now here and now there, filling some while others were pining, enriching the saints at Ephesus and leaving those at Smyrna to starve! We may be quite sure of this. But, then, this benediction involves a faith in and conviction of the glory of an omniscient, an omnipresent, an ever living Saviour, who can supply all saints with all grace, through all time, even to the end of the age. Thus we can gather, from this holy breathing of Christian love, what was the believer’s faith in our Lord Jesus within the first century; yea, from the time of his ascension to heaven. The Church had a book before it had a human creed; it had a faith even before it had the New Testament. Just as millions chivy the light by the action of life, who have never defined it by an intellectual formula, so the believers of old. rejoiced in and lived on their living Lord from the first. Their formulation of the faith was not till long afterwards. We see, moreover, that it is only the evangelical faith in the Divine glory of our Lord that harmonizes with this first faith of the Church. Yea, here, in this faith in him, Catholic, Anglican, Protestant, are one. We know that our Lord has grace enough for rich and poor; for the prisoners in the dungeon and the martyrs at the stake. When we are weary, we have rest; when hungry, food; when thirsty, living water; when in darkness, light; when in weakness, strength; when dying, life;and all in him! Such a Saviour is to us no less than the true God and eternal life.

III. THIS BENEDICTION SHOULD HAVE GREAT PRACTICAL POWER. For it indicates lines of life equally with those of doctrine. It shows us:

1. That Christian, love has its root in Christian faith. The wishes and prayers of the saints for each other have their peculiar direction and intensity because of their living faith in that Saviour in whom they are one. Many can admire a tree and pure Christian love. Few would wish it weakened in its firmness or fervour. But it may be, sometimes is, forgotten, that true Christian love is nothing less than one of the fruits of the Spirit. It is a growth from life in Christ. That life is through faith in him. Weaken the faith, and you cool the love. Let the one cease, the other will pine away from the lack of nutriment. But this benediction shows us also:

2. That Christian faith is a living growth which blossoms into love. As there can be no love without faith as its root, so there is no genuine faith without love as its fruit. When men are “in Christ,” they have a bond of undying attachment for each other, in a fellowship which can never be destroyed, but which is destined to ripen until in the Father’s house it shall be perfected.

3. What an unspeakable comfort it is that Christians can express their most fervid longings for each other’s weal in one petition that covers all possible ground of every need of every believer for all time! We know very little of each other’s wants. Owing to distance, differences of clime, of custom, of modes of thought and life, variations in constitution and circumstances, no one can even approximately guess the wants of the rest. But when we say, “The grace of the Lord Jesus be with them”that meets every case. It is, indeed, a prayer sent up for them to heavena prayer which will be answered, not according to our imperfect knowledge and thinking, but according “to the riches of his grace.”

4. Hence it is an infinite privilege to be numbered among “the saints,” so as to have a perpetual interest in their prayers. For let us consider over what a vast extent the prayer of our text now doth spread. It goes up from millions on millions of hearts the wide world over; from private and family altars, from many a Church and congregation. Surely it is a privilege of no mean order to have a share in petitions which span the globe, speed to heaven, and find their way to the heart of Jesus.

5. For, although it may be and is impossible for us to say along what lines such and such an answer may come to such and such a prayer, yet we are perfectly sure that he who has taught his own thus to pray for each other, has done so in fulfilment of his own law and in the working out of his own plan; and that, however eagerly any believers may send up the prayer, with far more eagerness does Jesus send down the answer. Certainly, believers owe much of their now advancing unity to the fulfilment of each other’s prayers. Finally, this fervent wish with which the apostle closes the canon of inspiration is surely not an unsuitable one for believers at any moment. Nor can the writer refrain, in writing his last words for this commentary, from saying, “Grace be with all the saints!” not forgetting those into whose hand this book may fall. May his grace be with those who shall study this book in private devotion, and with those who shall read it to gain help in speaking to others! May his grace be with all the saints, of every name, of every land, under every circumstance of life, through every age, until we all meet in the Father’s house, having washed our robes, and having entered in through the gates into the city!

“Now unto him that is able to keep us from. falling, and to present us faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.”

HOMILIES BY S. CONWAY

Rev 22:2

“The tree of life.”

There was, there is, there shall be, this life giving tree. Consider

I. THE PRIMEVAL TREE. What was it?

1. Not a mere symbol. This has been affirmed by many, from Origen downwards. It has been compared to the visions of the Apocalypse. But those are said to be visions; the early chapters of Genesis are not. This tree, therefore, is as real as any other of the trees of the garden.

2. It perpetuated not bodily life, for the life of the body was sustained by other food. The body lived when access to this tree was denied. Moreover, on such earth as ours bodily life could not be perpetual.

3. Nor spiritual life. For spiritual life is far more than immortality; it is life holy and like God, and had this tree been capable of imparting such life, access to it would not have been forbidden.

4. But for soul life. Where is a distinction between body, soul, and spirit. St. Paul prays that “the whole body, soul, and spirit may be preserved blameless,” etc. In the Epistle to the Hebrews we read of the “Word of God dividing asunder the soul and spirit.” Cf. also 1Co 2:15; also 1Co 15:1-58., where the contrast between the nature which belongs to the soul and that which is of the spirit is drawn out at length. “Sown a natural body,” i.e. a body whose chief principle is the soul; “raised a spiritual body,” i.e. a body whose chief principle is the spirit. We have no one English word which exactly answers to the Greek word, which is rendered sometimes “natural,” sometimes, as in St. James and St. Jude, “sensual.” But it is in nearly all cases spoken of as in sharp contrast to the spirit. But though the Scripture draws so clear a distinction, we, in our common speech, scarce make any. Now, the soul seems to include the animal life. Gen 1:30, “wherein there is life,” is really, “wherein there is a living soul.” So, again, Gen 1:24, “Let the earth bring forth the living soul.” So in Le Gen 17:11, “The soul of the flesh is in the blood.” And it is the basis both of the reason and conscience; for men who have not had spirit (cf. St. Jude) have yet had these. And it is “born of the flesh;” souls are said to be begotten by or born to parents. But it outlives the flesh; for mental existence, which is independent of the body, belongs to the soul. Reason as well as Scripture seem to teach this. And, unlike the spirit, it is not immortal. With the body, it can be destroyed. But the spirit is heaven born; is superior to the soul; is immortal, and supersedes the soul as the basis of all other life, and is nurtured only by what is akin to itself. No “tree,” therefore, could furnish food for the spirit. But for the soul life it might; and hence man was forbidden access to the tree, lest he should “eat, and live forever.” For the soul, as distinct from the body and the spirit, the first tree of life ministered.

II. THE PRESENT. For still there is a tree of life. Christ is such; for faith in him gives eternal lifethe life in the spirit. Life is in Christ, who is “the Life.” Thus the soul, which otherwise would have perished, has what in itself it cannot haveeternal life. Apart from Christ there is no eternal life; but because in him there is this life, he is for us today “the Tree of Life.”

III. THE PROMISED. That told of in the text. It may be literal, or at least as much so as was the primeval tree, and may minister to the life of the spiritual body. But “our knowledge of that life is small;” all that we do know is, that whatever will further our life, our joy, our every good, will be forthcoming. Wrapped up in this promise is all that we can desire. The lost tree of life is more than restored; “where sin did abound, grace does much more abound.” That is all we can say, and, thank God, we can say this.S.C.

Rev 22:2

Faith’s foliage.

“The leaves of the tree were for the healing of the nations.” In ancient times the leaves of certain trees were used for medicinal purposes (see the old herbalists, etc.). And increasingly it is being discovered how God has placed healing power in the varied forms of plant life. The proportion of the physician’s pharmacopoeia occupied by leaves and such like plant products is no slight one. The old story of Marsh, and the healing of the bitter waters there by the tree cast into them, has its antitype in the cross of the Lord Jesus Christ, and its repetition in the healing properties which the leaves and other parts of many trees possess. Now, concerning the tree of life told of in our text, and its leaves, and the nations that are healed by them, many questions may be asked which it is not easy to answer. But, nevertheless, it is neither improper nor unprofitable to follow oat the suggestions which the words of our text supply. Taking, then, the tree of life as telling of Christ, whether seen in his gospel, or in his Church, or in the lives of individual believers, the leaves of the tree mean much. Take them as representing

I. SCATTERED MEMBERS OF CHRIST‘S CHURCH. Missionaries, Christian emigrants, soldiers, merchants, sailors. All these are like the leaves which are scattered hither and thither as they are torn off by the wind. What do not heathen lands owe to such scattered ones as these leaves tell or? Any of us may, by the wind of God’s providence, be carried far away into heathen lands. If so, God grant that we may be as one of these leaves of the tree of life.

II. THE HUMBLEST AND MOST ORDINARY MEMBERS OF CHRIST‘S CHURCH. As the leaves are individually but insignificant parts of the tree, they seem to represent those members of Christ who are like them. And yet what force and efficacy are attributed to them! In every leaf the whole treeso botanists sayis discernible; its image can be clearly traced. And this is why each leaf can do so much. God often chooses things that are foolish and least and despised (cf. 1Co 1:1-31., etc.) for the accomplishment of his ends.

III. THE HOLY SCRIPTURES. We speak of the leaves of a book. Whether that common phrase refer to the leaves of a tree or no, it is certain that the leaves of the Bible may be called leaves of the tree of life. For where those leaves have gone, what have they not done? The indebtedness of the world to the Bible has long been a favourite theme of Christian advocates. They have been for the healing of the nations, and are so still. And they who circulate religious tracts and leaflets, as they term them, do so in the belief that the truth of Christ which is in them will have, as it often has had, healing power.

IV. CHRISTIAN CONDUCT. The leaves are the portion of the tree which is visible, prominent, and seen by all. They may, therefore, stand as the symbol of all that outward life of the Christian which appears before men. All the characteristics of the leaves suggest similar ones in conduct. The leaves are the conspicuous parts of the tree; by their elevation, their colour, their number, their sound, their movements, their beauty, their shadow, and much else. So that everybody notices the leaves. For the most part it is all they can see, and always the most marked feature of the tree. Now, such is the outward life, the conduct, the ten thousand common actions, the innumerable everyday doings and sayings, multitudinous as leaves and as visible, of Christian men. And such leaves have healing power. It was so at the first. Rome was converted from paganism to Christ by the silent but mighty force of the pure, beautiful, blameless, and spiritually elevated lives of the Christians. The heathen gazed with wonder, and an ever increasing number of them came to desire such life for themselves. And there is no healing force anywhere like such leaves. But though, in the blessed future condition of the Church, the lives of all her members wilt be of so salutary a sort, it is very far otherwise now. Too many Christians are upas trees rather than trees of life, and their leaves are deadly rather than healing. Who does not know this? And such sad fact should lead to the questionWhat is the influence of my life? are its leaves healing leaves or the reverse? And no more fervent prayer should we pray than that we, each one, may become ourselves trees of life.

V. THE SECONDARY RESULTS OF CHRISTIANITY. Leaves are not the purpose of a tree. To have nothing but leaves is condemnation, not praise. Fruit is the end of a tree. “I have ordained you,” said our Lord, “that ye should go and bring forth much fruit” (cf. Joh 15:2, “Every branch that beareth not fruit,” etc.). Leaves, therefore, are but the accidents, the subordinate purpose, the secondary results, of the wee. And our Lord came that we might bring forth fruit unto God. Still, along with this, the tree has borne precious leaves. See the influence of Christianity upon art, law, society, commerceindeed, on all departments of life. What does not artmusic, painting, sculpture, architectureowe to the faith of Christ? This was not the main purpose of Christ. That was to create holy souls; to redeem men from all iniquity. But in the accomplishment of this, in bringing forth this most precious fruit, the tree has yielded leaves also, such as these, and yet others. Shall we, then, listen to speculations and arguments, the aim and too frequent effect of which is to destroy the faith of Christ in men’s minds? Shall we knowingly cut down a tree the very leaves of which have healing power?S.C.

Rev 22:4

The beatific vision.

“They shall see his face.” We often think, and think truly, that it must have been a great joy to see our Lord as he was here on earth. What would we not give could we now see him as his apostles did? Everything associated with him has gained sacredness and sanctity by that association. The land where he lived

“Those holy fields,
Over whose acres walked those blessed feet
Which, many hundred years ago, were nailed,
For our redemption, to the cruel cross,”

that land we call the Holy Land. The particular places most closely connected with his life on earth we call the holy places. The men whom he chose to minister to and for him we call holy ones, or saints. The day on which he rose from the dead we observe as a holy day. All this is but the result of that mighty influence which he exercised over those who came under the spelt of his wondrous personality. Hence one would like to have known him as he wasin his childhood, as he “grew in wisdom and in stature, and in favour with God and man;” in the midst of his ministry, as he toiled and taught for thankless men; as he hung upon the cross; as he rose from the dead. But such vision is impossible to us now. All the more, therefore, do we hail with joy the promise of our text. Let us try and tell a little of what is contained in it.

I. THAT WE SHALL SEE THE LORD JESUS CHRIST HIMSELF. No doubt that in that blessed future world:

1. There is very much besides that is blessed. The scene, how glorious! See St. John’s descriptions. The inhabitants, how illustrious, how glorious, how holy, how blessed! And some of them beloved ones of our own; how blessed will be the sight of them! But, after all:

2. The chief joy will be our seeing him For think what seeing Jesus, even in our present poor and imperfect way, has done for men. At the beginning of their life as his disciples, when filled with fear because they had seen somewhat of the iniquity of their sin, the seeing of Jesus allayed that fear and gave them peace. During the progress of that life, when sin has reasserted its cruel power, and they have been heart crushed in consequence; when the cares of this world have well nigh overwhelmed them; when sorrow has saddened their very souls; when temptation has drawn near in its most deadly, because in its most enticing, form;at all such times the seeing of Jesus, by the quickened eye of faith, has given hope and help, strength and deliverance, according as the need has been. And in the hour of death the seeing him has soothed the sufferings of that last time, and snatched victory from the last enemy, death, and given it to the dying saint whose succour and salvation the sight of Jesus has then secured. If, then, our poor vision here has been so full of blessing, what shall not our perfect vision yonder be?

II. AND IT WILL BE A SEEING HIM. Not a mere hearing concerning him.

1. Hearing is a great blessing. What do we not owe to the gospel story that we have heard read or preached, so many times? “Faith”the faith that saves”cometh by hearing.”

2. But seeing is far better. Word pictures describing some fair landscape are often interesting, and sometimes so well done that they help us much to realize what the scene described must be. But how the best of such descriptions fails before the seeing Of the landscape itself! And even the gospel story of Jesus will be as nothing to the seeing himseeing his face.

III. AND HIS GLORIFICATION WILL BE NO BAR TO OUR JOY. For we have not to say of him now that he is a spirit. If he were that, if his glorification had transformed him into an entirely spiritual being, then our Lord would be lost to us, for we could form no idea, no clear conception, of him. But it is not so. He wears his humanity; he has glorified that, and still he is the Son of man. The pierced hands and feet, the brow that was crowned with thorns, the side that was riven by the spear, he has taken with him into heaven. Therefore we shall see his facethe very face that sweat great drops of blood, and that was marred more than any man’s. Literally our text is true.

IV. AND WE SHALL KNOW HIM. Not merely recognize him, but know him as here we have never done. His people will read his heart, will understand him as now they cannot. Much there is here which hinders our understanding, our true knowledge of him. Sin, sorrow, worldly pursuits, earthly mindedness of all kinds, serve to hide him from our hearts, and so hinder our knowledge of him. But there these things shall not be.

V. AND IT WILL BE “A LASTING SIGHT.” It will not be a mere glimpsea fitful, fleeting vision, which is all that we now enjoy. But our “joy shall remain.”

VI. AND IT IMPLIES MUCH THAT IS VERY BLESSED. For example:

1. That we are really his. Were we not, the sight of that face would be unendurable. The wicked cannot bear it. And yet they must behold it. Ah! would that all such would think of this, and. now be reconciled to God! But the fact that we rejoice to see his face is “an evident token of salvation.”

2. That we shall not see our sins. Whether or no we shall remember our sins in heaven, and if so, whether that memory will sadden heaven for us, is a question that has often been asked. That we can actually and entirely forget them is impossible; but that the “remembrance of them” will be “grievous to us, and the burden of them intolerable,” as here we confess they are, we cannot think. For, on a bright starry night, what is it that we notice, that arrests our attention, as we delightedly gaze and gaze upon the magnificent scene? Is it the black stretches of cloud through which the stars shine down upon us? Certainly not, but the stars themselves. And so “his face,” as compared to our sins, will be as those stars to the clouds. In that beatific vision the darker memories will be swallowed up and, as it were, unseen.

3. That we shall be like him. For seeing assimilates. “We shall be like him,” says St. John; “for we shall see him as he is.”

CONCLUSION. Are we of the number who shall enjoy this beatific vision? How can we tell? St. John supplies the answer. “He that hath this hope in him purifieth himself” – that is the test. Are we thus striving after Christ-like purity? – S.C.

Rev 22:11

Permanency of character: a sermon for the closing year.

These very solemn words have been used again and again to illustrate and enforce the lessons of this great truth of permanency of characterthe fact that after a while character becomes fixed, stereotyped as it were, and therefore unalterable; so that he that is unrighteous remains unrighteous still, and, thank God, he that is holy remains holy still. But this is not their true meaning, though by their form and sound they seem to teach this. But their purport is to exhort and encourage the faithful, by bidding them yet hold on, yet persevere; for the time of recompense, the Lord’s coming, is at hand. Let the unrighteous, since they are so determined, be unrighteous still; and let the foul, since they love to be so, be foul still; let them, if they will have it so, if men will be wicked they must; but let you righteous and holy ones be righteous and holy still; your trial wilt soon be over, and your day of reward have come. The parallel passage in Dan 12:9 confirms this interpretation, and seems to have been in St. John’s mind when he wrote our text (cf. also Eze 3:27). But because what a man wills to be he eventually and increasingly comes permanently to be, therefore we may yet use our text as teaching that tendency of character to become permanent, let the character be what it may. He that is righteous will go on doing righteousness; whilst he that is filthy will go on making himself yet more foul. Both will have it so, and it comes to be so, blessed as is the fact for the righteous, terrible as it is for the unrighteous, Now, this is a subject appropriate to the closing year. For at such times we are wont to look back along the way we have come, and to ascertain where we stand. We do so in regard to our business, our health, our position in society, our attainments in know ledge, etc. And such review is right. Look back, then, on the paths along which we have gone during the past year. There have been some in which we have made too little progress, in which we have halted too often, and at times turned backthe paths of prayer, of trust, of obedience, of love to God and man, of service, of charity, and the like. And there have been others in which it would have been well if we had not gone at all, or had halted in them, and come away from thempaths sinful, foolish, injurious to ourselves and others. Halt now, if any be in such paths, and forsake them at once. But there are others in which we cannot halt. This dying year tells of one suchthe path that leads to death and eternity.

“Our hearts, like muffled drums, keep beating
Funeral marches to the grave.”

Along that path, whether we will or no, we must go, without halt or pause; and here we are, a long stretch of that way left behind us in this past year. And another of these paths along which we are ever proceeding is that one which leads to fixity of character, the permanent bent and bias of the will. It is to this that our text specially summons our thought. We are ever engaged in gathering together the materials which go to the formation and fixing of character, no matter whether it be good or ill. All our pursuits, pleasures, companionships, books, work; all our thoughts, words, and deeds are busy, like a very colony of ants, all at work, and all tending to that ultimate result in character which binds us down to be ever still the same. Each day finds that work nearer done, and a year must make, does make, a great difference. The walls of the building may have risen hardly above the foundation a year ago, but now, at the year’s end, they are a good way up; and a year hence, if we be spared so long, the whole structure will be much nearer completion. What inquiry, then, can be more important than this, as to the direction which our character is taking? It would not matter so much, though even then it would be serious enough, if our varied, separate acts were isolated and independent, without linking on the one to the other; and not, as they are, all tending to fix and stereotype character in one direction or the other, for good or for evil. It would not matter if at any time we could, as we say, “turn over a new leaf;” if it were “never too late to mend.” But there comes a time when that new leaf will not be turned over, and it is too late to mend. A time when, like Esau, we find no place of repentance, though we seek it carefully with tears, as he did (cf. Pro 1:24-32). When the great suspension bridge over the Niagara Falls was built, first of all a slender wire was carried over by a kite to the other side; that drew over a stronger one; that a chain; and that, one heavier; and so by degrees the bridge was put together and completed. So is it with our characters. Some slight, insignificant action, as we deem it, draws after it some others which are not so insignificant; and these draw others more important still; and so at length the whole structure of our completed character, whatever it be, is brought together and remains permanently fixed. There are harbours round our coast within whose shelter large and numerous ships were wont to gather, so that important towns grew up on their banks, and much trade was done. But rivers that flowed into those harbours brought down with them, year after year, such amount of sandy deposit, though only a very little each year, that after a while the accumulation became so great that a huge bar began to stretch across the harbour mouth; and this increased until at length the port was blocked and all its prosperity at an end. That result was brought about by the sum of small and trifling additions, each one but little in itself, but together accomplishing so much. And so with the myriad minute acts that go to make habits, and habits form character. Well, then, looking back over the year, what does the retrospect declare? How is it with our souls? The year cannot but have done much in regard to them. Is it leaving us nearer God, more in sympathy with his will, more desiring to be, and more actually, what he would have us be? With some, no doubt, it is so, and let such give thanks; for, indeed, they have cause so to do. Others may have mournfully to confess that they are further off, that they have gone back, have lost much of their religion, its joy, strength, and peace. Let such cry unto the Lord and turn unto him with all their hearts; for they have need so to do, lest they fall further away still. “I remember, some time ago, hearing a remarkable circumstance related by a public speaker to whom I was listening. It happened that a ship was being towed across the Niagara river, in America, some little distance above the well known falls. Just as she got into the middle of the stream the hawser parted, and the unfortunate ship began to drift down the river, stern foremost. Efforts were made to save her from impending ruin, but every effort failed, and the unfortunate ship kept drifting further and further down the stream towards the terrible abyss below. The news of the disaster spread along the banks of the river, and in a very short time there were. hundreds of people, and they soon swelled to thousands, looking on in breathless anxiety to see what was to become of this unfortunate crew. There is a point that stretches into the river, which bears the name of ‘Past Redemption Point,’ and it is believed in the neighbourhood that nothing that passes that point can escape destruction. The current there becomes so strong, the influence so fatal, that whatever goes by Past Redemption Point is inevitably lost. The excited multitude upon the banks of the river watched the helpless ship drifting down farther and further, till she was within a few hundred yards of the fatal point. One after another were efforts made, but of no avail; still she drifted on. Only a few moments, and she passed the point. There was a kind of sigh of horror from the vast multitude as they saw that she had passed, for they knew she was lost. But just as they rounded the point the captain felt a strong breeze smite upon his cheek. Quick as thought, he shouted at the top of his voice, ‘All sails set!’ and in almost less time than it takes to tell, every stitch of canvas on board the ship was stretched to catch the favouring gale. A cheer broke from the multitude on shore as they witnessed this last effort for salvation. But would it succeed? The ship was still drifting, though the wind was blowing against it, and she was still moving downwards, stern foremost, though the wind was bulging out all her sails. It was a battle between the wind and the current. With breathless anxiety they watched the result. She slacks! Another momentthey scarcely dare whisper itshe stands! Yes, that terrible, downward course was actually stopped. There she was, still as a log upon the water. Another moment, and inch by inch she began to forge her way up the stream, until the motion was perceptible to those on shore, and one great shout of victory burst forth from a thousand voices, ‘Thank God, she is saved! Thank God, she is saved!’ In a few moments more, with considerable headway upon her, she swept right up the stream, by Past Redemption Point, right into the still water, saved from what appeared to be inevitable destruction, just because in the very moment of moments she caught the favouring breeze” (Aitken). Now, if any have, like this all but lost ship, drifted ruinwards and away from God during this past yearand, doubtless, some haveand if conscience be now rebuking and the Holy Spirit pleading with you by quickening in you desires after a truer, better life, do not delay, but at once take advantage of the favouring breath of the Spirit of God, and let him waft you away from where you are to where you fain would be. “On your knees fall down and pray,” lest you be hardened by the deceitfulness of sin.S.C.

Rev 22:12

The day of recompense.

“My reward is with me, to give every man according as his work shall be.” It is related of Daniel Webster, the regality of whose moral endowment no one disputes, that when once asked what was the greatest thought that had ever occupied his mind, he replied, “The fact of my personal accountability to God.” And yet this thought is one not frequently present in men’s minds, because it is one that is but little welcome. The very phraseology of the text, its several words, seem to point at one and another of the hindrances to the reception! of this thought. As, for example

I. IS DIFFERENCE. HOW many minds are wrapped up in this! They feel no concern; they are spiritually asleep, as was Jonah literally, though the ship and all in it were nigh to perishing; and though the great day of Christ’s award is hastening on. Now, to arouse such as these, the text begins with the startling word, “Behold!” Thus does it “cry aloud.”

II. PROCRASTINATION. Many, Felix like, put off to “a more convenient season” the consideration of a fact like this. It was this very fact that Paul reasoned about and at which Felix trembled; but, nevertheless, the consideration of which be, as thousands are ever doing, put off. Now, as if to protest against and to prevent such conduct, Christ says, “Behold, I come quickly.” There is no time for delay; “now is the day of salvation.”

III. MOTIONS AND IDEAS OF PRIVILEGE. There were, there are, those who counted themselves God’s favourites. The Jews did, and, in a very real sense, so they were; but not in such sense as would suffer them to be indifferent to the moral demands of God. They, however, flattered themselves that God would not judge them as he did others. And there are those who have persuaded themselves that they are God’s elect, but who pervert the doctrine of God’s election to allowance of themselves in evil. Now, as if to meet these, the Lord here makes no difference, but says, “I will give every man according,” etc.

IV. ABUSE OF DOCTRINE OF FAITH. The doctrine of justification by faith has come in many minds to mean little more than a mere mental reference to the atonement of Christ. They think that a passport to eternal life. Such people say, “Oh, we believe, we trust in Jesus,” and with this their faith ends. But Christ here declares, not only the rewardableness of works, but also that his reward will be according to each man’s work. No profession of faith only, Or talking of “casting deadly doing down”see the well known but mischievous mission hymnwill avail where the question of what our “work” is will be the all important, all decisive one.

V. RELIANCE ON PAST EXPERIENCES. It is said of Cromwell that on his death bed he asked one of his chaplains, “If a man were once in grace, would he be always so?” And his chaplain answered, “Yes, certainly.” “Well, then,” said Cromwell, “it is well with me, for I know I was once in grace.” We presume not to judge him or any man, but these words of the Lord do not countenance any such reliance on the past. For his reward is “according as his work shall be.” Not according as it once was, but as it is when the Lord comes. Thus does he beat down these “refuges of lies,” and take away “these battlements which are not the Lord’s” But our real refuge is to awake now and turn unto the Lord as they who have no hope but in him, and at once to manifest the reality of our repentance and faith by doing those works which he has commanded.S.C.

Rev 22:13

“The First and the Last.”

So is Christ. The text is one of those clear, strong statements which compel the mind of him who accepts the authority of Scripture to assign to the Lord Jesus Christ that position of Divine dignity and rank which the Church has ever ascribed to him. He is the First and the Last. Like as some vast mountain, towering aloft into the clouds, is the first object that catches the eye of the voyager on board a ship approaching the land, and, when again she sails, is the last that lingers in his view; so the Lord Jesus Christ, when we approach the study of God’s revelations of himself, is the first Object that arrests our view, as he will be the last when we look back from the ocean of eternity. And as in our illustration, so in him to whom we have ventured to apply the illustration. Not only first and last, but in all the interval between. As the mountain dominates the whole landscape, and is seen from all points, go where we will, so the Lord Jesus Christ occupies and fills up the chief place in our study, no matter from what side we contemplate the ways and works of God. We behold “him first, him midst, him last, him without end.” So is it

I. IN THE UNIVERSE OF GOD. For:

1. He is first in time. “In the beginning was the Word.” Ere ever aught was he was.

2. In position and rank. None so great as he. Let all the angels of God worship him.”

3. As being the Object of all. Creation is to show forth his glory. Man, to subserve his will. Events, to further his purpose.

4. And he is the Last also. Omega as well as Alpha. When man and the universe, as we now know them, shall have passed away, “his years shall have no end.” “They shall perish, but thou remainest.”

II. IN THE HOLY SCRIPTURES. In their opening statement we read, “In the beginning Elohim created,” etc.the plural form suggesting; if it does not declare, the then existence of the Son of God. He is “the Seed of the woman,” the promise of whom lights up the first prophecy. The first sacrifice, the first death, speak of him. And from these earliest teachings concerning him right down to the last utterance of the Word of God, in what book, chapter, or page is he absent? Patriarchs saw his day; types told of him; laws led to him; psalmists sung of him; prophets prophesied of him; princes and rulers, and the events which the sacred history records, prepared the way for him; and the New Testament is all of him. He it is who gives unity to the Scriptures, which otherwise would be a mere collection of ancient writings, having no point, or aim, or plan. He is the Keystone of the arch, without which it would have neither symmetry nor strength.

III. IN THE LIFE OF THE BELIEVER. He is “the Author and Perfecter of our faith.” He begins the work, having made it possible by his death, his resurrection, and the gift of his Spirit. “All things” thus being “ready,” he gives regenerating grace, whereby we are grafted into him as our second Adam; then converting grace, leading us to believe; then sanctifying grace; and, finally, grace for the hour of death, grace to meeten us for the Divine presence; and at last glorifying grace. Think, then, all these things being so, what:

1. Must he not be in himself?

2. Ought he not to be to us?

3. Will he be to us if “we will not have him to reign over us”?S.C.

Rev 22:14

The blessed ones.

In the Revised Version and the Authorized Version there is a notable difference of reading. In the former the text reads, “Blessed are they that wash their robes;” in the latter it is, “Blessed are they that do his commandments.” But there is no real contradiction; for they that wash are they that will therefore obey, and they that obey are those who by their obedience show that they “wash their robes.” For note

I. WHAT IS IT TO THUS “WASH“? What does the expression mean? Some copies add on what is found in Rev 7:1-17., “in the blood of the Lamb,” and no doubt such washing is meant. But what does it all mean? Let it be remembered that by “Christ’s blood is meant the spirit of his whole lifehis love poured forth in sacrifice for men, his self devotion unto death for truth and righteousness’ sake, all concentrated, fulfilled, and brought to the point when, on the cross, he bowed his head and died. Drink in that spirit, and you possess, not only hereafter, but now, eternal life. It is life, and it alone. Bathe your heart and intelligence, imagination and spirit, in the spirit of that life and death, till all it was and means flows through your whole nature and life as blood through your veins; wash all your outward life, your habits, your manners, your doings at home and abroad, all the robes of your life, in the spirit which made Jesus pour forth his blood upon the cross, and make them white and pure thereby. Then you will understandno, not understand, but knowforever, and live forever by the truth that ‘the blood of Jesus Christ cleanseth from all sin.'” In short, the possession of, and yet more the being possessed by, the mind and spirit of the Lord Jesus Christ when he shed his blood for us, is to be washed in his blood, and to have our robes made white therein. This, surely, is the meaning of this much misunderstood but precious word. Then note

II. WHO THEY ARE THAT THUS WASH.

1. They were such as needed cleansing. The blessed were not always holy, but sin defiled as are we all.

2. They sought this cleansing. It does not come unsought. If we have no love for the cleansing it brings, we shall Bet have it. It cannot be hurried up in a moment at the last extremity of life, as too many think it can, and so leave seeking it till then.

3. And have obtained it. For it is said “they wash,” that is, they come to him whose it is to impart this cleansing, and they gain it.

4. And this they continue to do. It is not an act done once for all. It is not true that “there is life for a look at the Crucified One;” there is the beginning of life in such look if it be genuine and real, but if the life is to continue and grow and develop, and become eternal life, we must be ever “looking unto Jesus;” it must be the habitual posture of the soul. Such are the blessed.

III. WHEREIN THEIR BLESSEDNESS CONSISTS.

1. “They have right to the tree of life.”

(1) To its fruit, which in some mysterious way nurtures and preserves the life of the spiritual body as did the original tree of life, told of in Genesis, the life of the natural body. After man had sinned the perpetuation forever of that life would have been a fearful calamity, and therefore man was driven forth from the place where that tree stood, for the express purpose, so we are told, “lest he should put forth his hand, and take of the fruit, and eat, and live forever.” But now that man, as seen in our text, is restored, because washed in the blood of Christ, perpetuated life may be given him, and it is given him. All that he lost by the first Adam is given back to him through the second. Paradise is more than regained. How can he, then, be otherwise than blessed?

(2) And to the leaves; those leaves which are said to be “for the healing of the heathen.” They are without the city; for it is they who are told of, by their common characteristics, in the next verse. Without the city is not the same as the lake of fire, but within reach of the light that radiates and streams forth from the city. They yet need healing, and to minister to that shall, it is probable, be part of the blessed employ of the blessed in the holy city.

2. Their entry “through the gates into the city.” As in triumphal procession, not in any concealed or forbidden way. But through the gates of pearlthe new and living way, which is Christ. Theirs is the greater salvationsalvation in fulness; an entrance “administered abundantly” into the kingdom of the Lord. For others there may be, there seems to be, a lesser salvation, a place without the city; a walking in its light, though not admitted within as its citizens. Thus is the living God in Christ the “Saviour of all men, but especially of them that believe.” In other parts of this book, and of this and the foregoing chapter, many of the elements of the joy that belongs to the citizens of the holy Jerusalem are set forth; the ills that are here, but are not there; the blessings that are not here, but are there. Shall we be of these blessed ones? Have we come to Christ, and do we keep coming? That is to wash our robes, as is here said. God help us so to do!S.C.

Rev 22:16

The Root, the Branch, and the Star.

We are perpetually bidden in God’s Word to look to Christ. All manner of means are employed to lead us so to do. Amongst others, the vast variety of names that are given to our Lord serve this purpose. There axe some two hundred of these, and they cannot but arrest attention, excite inquiry, and impress the mind, of any thoughtful reader. Here we have three of them.

I. THE ROOT OF DAVID. So is Christ named here, or rather so does he name himself. What is the meaning of this name? The reference is to Isa 11:1-16., where we read, “Behold, there shall come forth a shoot from the stock of Jesse, and a scion shall spring forth from his roots; and in that day there shall be a root of Jesse.” Hence the meaning is:

1. Not that our Lord was the Author, the Source of the family of David, as well as its Offspring. It does not mean that before David was, Christ was, as he said concerning Abraham. Many, however, have so understood these words as if they were equivalent to what we mean when we call our Lord “the second Adam;” as St. Paul does. No doubt Christ is, in this sense, the Root of David, as he is of us all. Unless we believe matter to be eternal, man must have sprung from some spiritual root. We are told that God by Christ “created the heavens and the earth,” and that “the things which are made were not made of things which do appear.” We and all men and things are the product of his Divine essence. No doubt these words are beyond our comprehension. It is “by faith” we accept them. Therefore, in this sense, Christ was the Root of David. But it is not the truth taught here. That truth is:

2. Christ is as a stem springing from the root of David. Oftentimes there may be seen springing up from the roots of a tree which has been cut down or broken off, and which has disappeared all but its roots, a vigorous but slender stem, which may grow up to be itself a stalwart tree. Now it was when the house of David had fallen low, its glory all gone, that as a stem out of the ancient root Christ appeared. True, he was of the house and lineage of David, but the fortunes of that house were at their lowest when Jesus was born. The crown of Judah had left the line of David, and had passed into the Asmonean, and then into the Maccabean, and then into the Herodian dynasties. And now when the noble tree had fallen, and nothing but the roots were left, and these hidden, buried, altogether unnoticed by men, lo! there springs up a stem, a shoot, out of that ancient root, small and insignificant to the eye, but destined to be great indeed. And in a spiritual sense Christ is the Root, not only of David, lint of many others also. How often, when all men’s earthly pride and greatness have been taken away, the tender plant of grace springs up, and Christ becomes in and to them “the Hope of glory”! What an encouragement this fact is! Nothing seemed less likely than that the house of David should flourish once more. But in Christ it does so still. Yes, out of the roots, when all else is gone, this new, blessed, and Divine growth may spring.

II. THE OFFSPRING OF DAVID. That Christ was so is shown:

1. By many Scriptures. Continually is he called the “Son of David.”

2. By the silence of his enemies. Could they have shown that he was not descended from David, they would have gained a great advantage against him. But they tacitly admitted it because they could not disprove it.

3. By the genealogies given in Mat 1:1-25. and in Luke. The former gives our Lord’s legal descent, the latter his natural descent. Jesus being adopted by Joseph, whose descent St. Matthew gives, took the place of his son, and was reckoned legally as such. But St. Luke gives the descent of Mary from the elder branch of the house of David. God had promised that it should be so, that Christ should be born of his house, and when it seemed as if the promise had failed, lo! it was abundantly fulfilled. Learn: “He is faithful that promised,”

III. THE BRIGHT AND MORNING STAR, This august name declares our Lord to be: The Brightness of the Father’s glory. Stars have been chosen by all nations as fit symbols of majesty, and especially by the nations of the East, where the stars shine out with a glory of which we in our cloudy climates little know. Hence they were regarded as symbols of kingly rule (cf. Num 24:1-25., “A star shall rise, and a sceptre,” etc.). And their majestic appearance led to their worship (cf. the Magi). The kingly glory of Christ, the brightness of the Father’s glory, is there meant. “Thou art the King of glory, O Christ.”

2. The Pledge and Bringer in of the perfect day. Not only is he the Star, but the Bright and Morning Star. The Star which foretold the day dawn; the “Day Star,” as he is elsewhere called. And Christ is this. The shadows of night rest on man and his dwelling place; but Christ has come, and what treasure store of hope is there not in him for us all?S. C.

Rev 22:17

The good will of God to man.

It is all important, would we win men’s hearts for God, that we represent him as having good will towards them. If we let men think of him as hard, unloving, indifferent, or unjust, not all the threatenings in the world will win them. Man can only love that which he conceives as lovable. Now, this well known and most precious verso renders great service in this direction. Were a man to pick it up from off the streets, he would gather this much at any rate, even supposing he knew nothing of its writer or meaning, that whoever wrote it was in earnest for the good of those for whom it was written. And studying it attentively, with the added light of other Scriptures, the evidence of this good will becomes full and clear indeed. For note

I. THE GIFT OFFERED. “The water of life.” It is the constant symbol of the grace of the Lord Jesus Christ. That grace which:

1. As water, cleanses. It is a river of water of life; no mere circumscribed shallow pool or tiny rill, but a river, full, flowing, in which a man may “wash and be clean.” Now, the putting away of our sin, our spiritual defilement, is through the grace of our Lord Jesus Christ. “We have redemption through his blood, even the forgiveness of our sins.”

2. As water, revives and strengthens. In hot Eastern lands, where water was so much more precious than with us, because they had so little whilst we have so much, this emblem of water had more force of meaning than it has to us. The wearied traveller, faint and ready to perish, “drank of the brook by the way,” and “lifted up his head” (cf. Hagar and Ishmael). And the meaning, therefore, of this word is that Christ’s grace, as water revives, strengthens the soul.

3. And, as a river of living water, abides. A pool, a shallow stream, dries up, but a river goes on forever. The permanence, therefore, of the grace of Christ is thus set forth.

4. And this gift is the very one man needs. A gift may be ever so valuable, but if I do not want it I do not feel the love which offers it. But if I do need it, if it be the very gift of all others which I need, then he who comes to me with just that does show his good will. And thus is it with this gift. It is no mere temporary and temporal gift, but one eternal and spiritual, suited to me as an immortal being destined to dwell in the presence of God. Seeing what a shred of my entire existence is my life here, would it have been a token of real love for me if, instead of that which is given, I had been granted all manner of mere earthly good? But “God commendeth his love towards us,” not only in the gift he offers, but in

II. THE MANNER OF THE OFFERING. For:

1. The invitation is repeatedly given. The Spirit, the bride, and every one who hears, is to say, “Come.” An immense significance lies in the manner of an invitation. One can learn much as to the sincerity of him who gives it by noting how he gives it. It, then, he repeat it; again and again, as this invitation is repeated, I cannot doubt as to the real desire that it should be accepted. And this is seen:

2. In the messengers who are entrusted to give this invitation. They are so well qualified to give it effectually.

(1) The Spirit. He is in full sympathy with the Giver of it. He is the Holy Spirit of God. A messenger may nullify the effect of a message if he have no sympathy with him who sends it; but if he have such sympathy, is, as the giver, deeply desirous that it should be accepted, then with what force will he urge it! And so it is here. Does he not urge it on us, plead with us to accept it? We know he does. And he has skill and tact to urge it wisely and effectually. Ah! what clumsy messengers we often are who have to give this message! What mistakes we make! How faultily and imperfectly we do our work! But he, the blessed Spirit of God, makes no such mistake. He knows when, where, and how to best urge on us this message of God’s great love. And he has, too, knowledge of our character and circumstances. He will not address one character in a way suited only to another, as we often do. lie will not come at a most unfit time, but will choose the best time. And he has constant access to us. When the doors of the church are closed, the Sunday over, and the sacred services have come to an end; when the preacher and those to whom he speaks have separatedhe shut off from them and they from him; then the Spirit of God can come to us, does come oftentimes, in the silence of the night, in the intervals of business, in lonely, quiet hours when none but he can come. Thus qualified is one of these messengers who are sent. Does not the sending of such a messenger prove the sincerity of him who sends the message? Then:

(2) The bride. She also is to say, “Come.” And who is the bride, but the company of Christ’s redeemed, they who know by actual experience the preciousness and the power of this “water of life “? He who hath taken of this water knows its life giving power. They can tell what Christ has done for them. It was the healed ones who, when our Lord was here on earth, sent multitudes more to him. And they are bidden do the like now. They are to say to the yet unhealed, “Come.” And they are prompted to do this by mighty motivesgratitude, compassion, desire for Christ’s approval, which depends upon their fidelity to this commission.

(3) And him that heareth is to repeat the message. If this direction had but been obeyed, heathendom would not now be so vast as it is, nor will it long continue so if we now will but obey this word. What more could he, whose message it is, have done to secure its promulgation and its acceptance?

3. The form of the message. It is “Come,” not “Go” It means that they who deliver it are first to go themselves, and then bid others come likewise. Many are perpetually saying to others, “Go;” but if they do not come themselves, those others are not likely to heed their word. The Scotch mother, in the well known engraving, wanting her child to cross the brawling stream, goes first herself, and shows her where to put her trembling feet, now on this stone and now on that and that, and so the timid little one, seeing her mother go first, comes after her. Parents, so must it be with you and your children if you want them to be brought to Christ. You must go first, and say, “Come,” and then they will follow.

III. THE WAY IN WHICH HINDRANCES TO ITS BEING ACCEPTED ARE MET AND PROVIDED AGAINST. Such hindrances are:

1. Doubts as to who are invited. But such doubts are met by “Whosoever will.” None can shut themselves out of that “whosoever.” But it is added, “and let him that is athirst.” Such are very often the last to believe that the water of life is for them. Their very need and longing make them think such an offer as this is “too good to be true.” And by this special reference to them this doubt is tact; cf. the angel’s word on Easter Day, “Go tell his disciples and Peter,” He was the one who most of all needed and longed to know that he had not lost utterly his Lord’s love; and the Lord knew that, and so sent a special message to him. And so it is here; the “athirst” are specially called.

2. Requirement of qualifications. Were such demanded, many could not come, but everybody can take a gift. Hence it is said, let him take “freely.”

3. Doubt as to motives. How many distress themselves by scrutinizing the motives which lead them to desire the Lord’s grace! “Have I repented enough, prayed enough, felt the evil of sin enough,” etc.? But no question will be asked as to motives. It is “whosoever will.” No matter how you came to will, to desire, the water of life, whether it were hope or fear, or you know not what, all that is needed is that you should desire it, and there it is for you.

CONCLUSION.

1. Does not God by all this commend his love to us?

2. Shall we not come at once?

3. If we never come, whose fault will it be?S. C.

Rev 22:20

Longing for Christ’s advent.

As to the expression “quickly,” it is to be understood either on the principle

(1) that one day is with the Lord as a thousand years; or

(2) that there are many advents of Christ besides that last glorious one of which the New Testament says so much.

In support of this it is to be noted that the prophecies of this book, as other prophecies, refer to classes of events, and not exclusively to any one event. Hence, wherever there is like conduct, whether good or evil, there will be like recompense. Persecuting governments, and religions upholding them, will bring down on themselves Divine judgments. Such conditions of things were present when St. John wrote, and the punishment of them was speeding on to its fulfilment. So we prefer to understand the words of our text. Now, of the comings of Christ there are four, though not to all of them can the “quickly” of the text be applied, except on the principle first named above, and which St. Peter teaches us.

I. TO PUNISH NOTORIOUS WRONG. The destruction of Jerusalem was then, when St. John wrote, nigh at hand. The overthrow of the persecuting, pagan Roman empire was not far off; and, again and again, in the judgments that have befallen nations and wicked rulers and Churches, of which the records of history tell so much, may be seen fulfilments of this word. And without any vindictive spirit, from pure love of truth and righteousness, and from concern for human well being, the faithful Church has responded, and will respond, to the announcement of Christ’s advent for this end: “Amen. Even so,” etc. What a solemn reminder does this give to those who, in daring, presumptuous way, sin against God! In the midst of their proud defiance of the Lord, he mayit is likely that he willcome and judge them for their sins.

II. TO REIGN ON EARTH. That he will thus come the Scripture statements plainly declare. And these statements are very numerous. This coming of the Lord is perpetually referred to in the New Testament, and is predicted likewise in the Old Testament. No doubt the apostles believed it would be in their time. The Lord had not said it would not, and hoping that it mighttheir wish becoming father to their thoughtthey spoke and wrote as if it would. We are distinctly forbidden to look to them for information as to the date of this advent, for the Lord said to them, “It is not for you to know.” Therefore any words of theirs that seem to imply, as they do, the speedy coming of Christ, are to be read with this remembrance, that it was not given to them to speak authoritatively on this matter. And in the later Epistles it is evident that their earlier thoughts had become modified, and they had learnt to contemplate as probable the fact that the Lord’s advent would not be in their time; and hence they give directions for the ordering of the Church after they are gone (cf. Second Epistle to Timothy, etc.). And the declarations concerning our Lord’s advent to reign on earth are to be understood literally. Many, no doubt, affirm that they are to be all interpreted of a spiritual reign, and to be explained as figures, metaphors, and the like. But we have a principle of interpretation laid down for us in the predictions concerning our Lord’s first advent. What was there said of him literally came to pass. A large part of the gospel history may be compiled from those ancient prophecies which told of what literally came true in the life and death of our Lord. The Scriptures were fulfilled in him in no figurative, but in a literal sense. So was it, and, therefore, we believe, so will it be. And when we think of what is involved in the coming of our Lord to reignof glory to God, of good to manhow can the Church do otherwise than say, “Amen. Even so,” etc.?

III. TO RECEIVE US UNTO HIMSELF. For death is for us practically a coming of the Lord. We go to be with him; he comes to receive us. And this, at the furthest, will be “quickly.” “Brief life is here our portion.” Few and evil are the days of our pilgrimage. And to this coming the believer assents. Not from any fretful longing to have done with this lifesuch longing is always more or less morbid, though explicable and excusable under the distressing circumstances in which it is felt and utteredbut to Christians, as to others, life is and should be sweet, precious, clung to. But his “Amen” here is that of submission, of cheerful assent and acquiescence to the Lord’s will. For him death has no terrors, but is the entrance on eternal joy. Nevertheless, the ties of earth, the claims and needs of those we love, are many and strong, and therefore for their sake life is precious. Otherwise death has no sting.

IV. TO JUDGE THE WORLD. This is not the same as his coming to reign. Then he shall come for his saints, but in this last advent he shall come with them. Then shall the great white throne be set up, then shall be gathered all nations, and then the final judgment take place. And this, too, for each one of us, comes “quickly.” For after death it virtually takes place. We each go to our “own place.” But can we each one say concerning this coming of the Lord, “Amen. Even so,” etc.?S.C.

Rev 22:21

“The grace of our Lord Jesus Christ.”

The Lord’s ministry on earth ended with benediction. It is fitting that this revelation, which he gave by his servant St. John, should end in like manner.

I. THE MEANING OF THESE WORDS.

1. To the careless they are but as the playground bell to the schoolboy, which tells him that he may cease from his drudgery and go to his games again. So, because these words generally form part of the sacred formula with which our Christian worship is wont to end, they are to the careless who may be present scarce any more than the welcome signal that at last the dreary service is all done. and they may go back to the world again.

2. To the many amongst Christian worshippers. These have no precise, definite meaning attached to the constantly heard words, but they know they mean blessing, and blessing from the Lord Jesus Christ, and therefore they delight in them and their heart answers “Amen” to them.

3. Their real meaning. No doubt they have primary reference to that “grace of God which,” through the Lord Jesus Christ, “bringeth salvation” to us and to all men. But this is not their exclusive meaning. Yet they tell of blessing in which all can share, which may be asked for and pronounced upon all. Hence, blessings which only some need, such as temporal relief from poverty, perplexity, persecution, and the like; or even spiritual good, such as conversion, or deliverance from some special temptation, or the bestowment of some particular form of Christian excellence and character,not even these, or any one good of any kind, are what is comprised in this much meaning word “grace.” But if we go back to the root meaning of the word, we find it denotes that which causes joy; that is grace. All the uses and forms of the word spring from this root. Therefore “the grace of our Lord Jesus Christ” is that gift from him, whatever it be, that will minister joy to us. Hence it may be one thing to one person, and another to another, and something still different to yet others. Therefore note

II. ITS APPLICATION. Consider this:

1. In reference to those to whom St. John wrote, the Churches of Christ in Asia. Amongst them there were those who needed temporal relief because of their poverty; others, to be thoroughly converted to Christ; others, to be endued with a holy courage; all, a higher degree of Christian life. Now, according to the need of each would be the grace of the Lord Jesus Christ to them.

2. To ourselves. Varied are our wants, none needing exactly the same gift, none finding the grace of the Lord Jesus Christ in what is so to another. Whether it be Christ’s ministry to our present temporal need, or to our spiritual condition. One needs one thing, another another. And this benediction is for each according to the want of each. That from Christ which will truly gladden and give joy to each one is the grace of the Lord Jesus Christ to that one.

III. ITS APPARENT CONTRADICTIONS. For though “grace” means that which brings joy, it does not always appear so. At the time it may seem not at all “joyous, but grievous.” It is often disguised so that we do not know it. Christ’s grace in the form of earthly good comes to us frequently by strange ways, and in strange and often repelling aspect. And yet more in regard to spiritual good. Newton, in one of his hymns, say

“I asked the Lord that I might grow

In faith and love and every grace;

Might more of his salvation know,

And seek more earnestly his face.

“I hoped that in some favoured hour,

At once he’d answer my request.

“Instead of this, he made me feel

The hidden evils of my heart;

And let the angry powers of hell

Assault my soul in every part

‘Lord, why is this?’ I trembling cried.
“Tis in this way,’ the Lord replied,

‘I answer prayer for grace and faith.'”

As from the miry, foul soil the fairest flowers spring; as the mother’s travail precedes her joy; as our Lord’s own bitter sorrows and death went before, and were needful to, “the joy set before him,”so is it that grace must often come out of, pass through, and for a time assume the form of, grief.

IV. ITS BENEDICTION. The blessed Scriptures, and the holy apostle who wrote this closing book, bid us farewell with this blessing pronounced upon us. Are we willing to receive it? Do we not need it: you, yet unsaved; you, weak, feeble, halting in the Christian way; you, tempted and sore beset; you, drawing near to death; you, weighed down with sorrow and care? Yes, you do need it; nothing can compensate for it, though the world and sin and the wicked one are busy with their suggestions that you can do without it. And it waits for you. The apostles who first uttered it invoke it on us now. Let our hearts respond, “Amen.”S.C.

HOMILIES BY D. THOMAS

Rev 22:1

Christianity a transcendental system.

“And he showed me,” etc. Philosophers have their transcendental theories, but Christianity transcends their highest speculations. Taking these words as a symbolic representation of it, we make two remarks.

I. IT IS TRANSCENDENTAL IN ITS VALUE. It is “water.” What on earth, what throughout the whole material universe, so far as we know, is of such worth as water? So impressed were some of the greatest sages of antiquity with its value, that they regarded it as the first principle, the fontal source of all things. But what is the character of this water?

1. It is a “river.” It is not a stagnant pool, a sleeping lake, or a purling brook; but a river, profound in depth, majestic in volume, resistless in movement.

2. It is a “pure” river. No impurities have been drained into it. Its channels are clean; it is fresh and pure from the holy heavens. How pure is Christianity! How holy its morals, how morally perfect its leading character, Christ!

3. It is a “pure” river of life. It not only diffuses life through all the regions through which it rolls its waters, but goes up into the air, forms clouds, sails through the heavens, and discharges itself upon the barren bills, thus giving life to the world. Christianity is a quickening system; it quickens intellect, conscience, heart.

4. It is a “pure” river of life that is transparent. “Clear as crystal.” This river, like a perfect looking glass, mirrors the bright heavens above, and all the objects around it. How transparent is Christianity! It can be seen through and through. What character was ever so transparent as the character of Christ? You see with a glance the one ruling principle that worked all his faculties and explained his lifelove. Here there is a transcendental system that roils in the moral domain of earth like some mighty Amazon in the material. What would man’s moral world be without it? At, what?

II. IT IS TRANSCENDENTAL IS ITS ORIGIN. Whence does this river take its rise? Where is the fountain head? Not on earth, not from any particular province of the universe, but from the “throne of God and of the Lamb.”

1. It proceeds from the “throne.” It comes from the centre of universal authority. Christianity is a system of authority. It is a code rather than a creed; it is more regulative than speculative.

2. It proceeds from the throne of “God.” There are many thrones. We read of thrones and principalities, etc. But this is the throne from which all other thrones derive their authority, to which all are amenablethe throne of God. Christianity is a Divine system; its congruity with all collateral history, with our moral intuitions, with all our a priori notions of a God, proves its Divinity.

3. It proceeds from the throne of God and of the Lamb. Christ has to do with it. It contains his life, it mirrors his character, it bears on its majestic bosom his provision for the world.

Such is the gospel. Value this river. What are other books compared to the gospel? Mere puddled pools to the Mississippi. Kind Heaven, speed the course of this river! May it penetrate every region of the world, and roll its waves of life through every heart!D.T.

Rev 22:1

Divine love a river

“He showed me a river.” “There is a river,” says the psalmist, “the streams whereof shall make glad the city of God.” Divine love is indeed a river.

I. EXHAUSTLESS. It rises from the infinitude of the Divine naturea source unfathomed and unfathomable.

II. UNIVERSAL. This river rolls everywhere. It rolls under the universe, and all things float on its waves. It refreshes and beautifies all. The ancient sages considered water . We scarcely wonder at this when they saw water everywhere in the material world. But water is but the symbol of love. Love is indeed .

III. EVER FLOWING. The inexhaustible fountain is always actingoutpouring itself. Creation is a work never finished, for the river of Divine love is overflowing.

IV. RESTORATIVE. This river to human souls is restorative. It at once resuscitates and cleanses; it quenches thirst and removes defilement. Christ is the channel through which flows this soul restorative love.

“Flow down, thou stream of life Divine,

Thy quickening streams deliver;

Oh, flow throughout this soul of mine

Forever and forever!

“Flow down, and cause this heart to glow

With love to God the Giver

That love in which all virtues grow

Forever and forever.

“Flow down, as flow the ray and rain,

In vital work together,

Refreshing roots and quickening grain

Forever and forever.

“Flow down, as flows the living sun

Upon the sparkling river,

Which, chanting to the boundless, run

Forever and forever.

“Flow down, revive this famished soul,

And bear away all error;

And I will praise thee, God of all,

Forever and forever.”

D.T.

Rev 22:1

Subjective Christianity: 1. A river.

“And he showed me a pure river of water of life, clear [bright] as crystal, proceeding out of the throne of God and of the Lamb.” All along this book of gorgeous imagery and symbol we have been looking at Christianity as a subjective reality. Objective Christianity is simply a speculation; a thing of criticism, imagination, and logic; a thing for men to quarrel about, and even to fight about at times. It is a creednothing more. But subjective Christianity is a life; it is the creed eaten, digested, and transmitted into the blood and fibre of the soul. In this verse this life appears in three aspects.

I. AS FLOWING. It is a “river,” not a stagnant lake, confined within certain banks, without any progressive motion, but a river flowing on, winding its way through every faculty of the soul, and giving to all new freshness and vigour.

II. AS TRANSLUCENT. “Pure river of water of life, clear as crystal.” What object in nature is more sublimely beautiful than a deep flowing river, so pure as to mirror all the pearls and shells and living creatures that lie fathomed below, and all the shifting clouds and brilliant orbs that circle above? Vital Christianity is essentially clear and cleansing; it flows through the soul, and leaves no “spot” or “wrinkle,” or any such thing.

III. AS IMPERIAL. “Proceeding out of the throne of God and of the Lamb.” It does not spring from any human fountain. It is from the primal force of all lifeGod and the Lamb. It is a river, “the streams whereof make glad the city of God.” “The water that I shall give him shall be in him a well of water springing up into everlasting life.”D. T.

Rev 22:2

Subjective Christianity: 2. A tree.

“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.” Here is organized life”a tree.” Here are the various elements and gases brought into an organic wholea tree; the product and provision of vital force. Look at this tree in three aspects.

I. AS CENTRALLY ROOTED. “In the midst of the street of it.” Between the street and the river on each side there grows this majestic tree, well fed and well protected, in the very midst of the holy metropolis. Between the water and the street the whole side is lined with the tree of life. Christianity is a life well rooted and well guarded. It is an incorruptible seed, that “liveth and abideth forever.” “The sun will not smite it by day, nor the moon by night.”

II. IT IS ESSENTIALLY VITAL. It is the “tree of life.” It is not the mere form of life, or the product of life; it is life itself. Life of all kinds, even vegetable and animal, is, say men of science, inextinguishable. It is a spark that can never be put out, that will burn through the ages. This is true of this spiritual life, this life of Christianity in the soul. There is no indivisible atom nor any unquenchable life.

III. IT IS MARVELLOUSLY FRUITFUL. “Which bare twelve manner of fruits.” It has twelve fruit seasons; that is, it yields twelve crops instead of one. How abundantly fertile is living Christianity in the soul! What new thoughts, affections, resolves, are constantly evolved, one growing out of the other in rapid succession and endless variety, grain coming out of grain, and boundless harvests sleeping in their shells!

IV. IT IS ALWAYS SEASONABLE. “Yielding her fruit every month.” All life everywhere has its seasons, and in all seasons its particular fruitsspring, summer, autumn, winter. The fruits of living Christianity in the soul are always seasonable. “Be not weary in well doing: for in due season ye shall reap, if ye faint not.”

V. IT IS UNIVERSALLY HEALING. “The leaves of the tree were for the healing of the nations.” Even the leaves of this tree are salutary to all. All the nations of the earth are morally diseased. Their disease is a leprosythe leprosy of sin. Living Christianity in the soul is the antidote.D.T.

Rev 22:3-5

Subjective Christianity: 3. An empire.

“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,” etc. Here is a state, not a mere life, but a state in which that life is foundan empire. “The kingdom of God is within you.” The words lead us to look at this inner kingdom in three aspects.

I. AS ENTIRE FREEDOM FROM MALEDICTION. “There shall be no more curse.” The soul that comes under the living reign of Christianity is freed entirely from the cursethe curse of guilt, corruption, and bondage. “Being justified by faith, we have peace with God.”

II. AS CONSCIOUS REALIZATION OF THE DIVINE. In this blessed state God is all in all. It is all God. He is:

1. Their Sovereign. “The throne of God and of the Lamb.” His authority everywhere recognized and his servants rendering him homage. He fills the horizon of their being. All is seen through him, and all is done for him.

2. Their Image. “They shall see his face.” Everywhere he is mirrored before their eyes. As to his Name, his character, it is engraved on their foreheads. “Beholding as in a glass the glory of God,” etc.; “Changed into the same image,” etc.

3. Their Light. “There shall he no night there,” etc. Their state is a bright one; no clouds roll over their sky; no secondary orbs convey to them the light. Neither the radiance of the sun nor the beams of candle are there required; “for the Lord God giveth them light.”

CONCLUSION. Thus I have given three phases of subjective Christianity; a Christianity which, being a matter of consciousness and experience, is intelligible, and which gives to us a somewhat rational view of all these gorgeous symbols, of which some of our most distinguished expositors and pulpiteers make arrant nonsense, and sometimes impious blasphemy. Perhaps some may think I have spoken of objective Christianity as utterly worthless and unnecessary; but this I would not do. Christ himself is the pure Bread of life, and this must be eaten and rightly digested, in order to get and sustain this subjective Christianity. When, indeed, the loaf of objective Christianity is corrupted, as is, alas! generally the case, the eating of it, and the digesting of it, if indeed it can be digested, only generates a subjective life, that is full of evil passions and wickedness; it makes men fiends rather than angels, and fits them more for Pandemonimns than for Paradises.D.T.

Rev 22:6

Glimpses through the barrier. God’s communications to humanity.

“And he said unto me, These words are faithful and true,” etc.

I. GOD STEAKS TO INDIVIDUAL MAN. “He said unto me [John].” Jehovah, the “God of the spirits of the prophets,” is not a Being that sits mute in his universe. He speaks, and speaks to individual men. He speaks in nature. His voice is gone out through all the earth, and he speaks to human souls through nature and also through the written Word. “God, who at sundry times and in divers manners spake by the prophets,” etc. To every individual man he communicates his eternal ideas.

II. GOD SPEAKS OF THE ABSOLUTELY CREDIBLE. “These words are faithful and true.” His words agree with unalterable facts and unchangeable principles. They are the revelations of things that have been, things that are, and things that might be. Heaven and earth shall pass away, but not one “jot or tittle” of his Word shall perish.

III. GOD SPEAKS THE THINGS THAT MUST BE SHORTLY REALIZED. “The things which must shortly come to pass.” His ideas are practical, and must ever take their actual embodiment and form in human life.D.T.

Rev 22:7

Glimpses through the barrier: the moral advent and mission of Christ.

“Behold, I come quickly,” etc.

I. THE MORAL ADVENT OF CHRIST. “I come quickly,” or, “I am coming quickly.” There are four advents of Christ.

1. His incarnation. God was manifest in the flesh.

2. His dispensation in human history. The destruction of Jerusalem, as well as the death of individual man, are spoken of as the coming of Christ. In fact, every event in human life is a Divine advent.

3. To his spiritual influence on the human mind. He says, “I will not leave you comfortless: I will come to you,” etc. He comes to convince the world of “sin, righteousness, and judgment;” comes to establish his reign over human souls.

4. The final day of retribution. There is every reason to believe there is to be a grand crisis in human historya crisis that shall usher in the ultimate, the permanent reign of universal retribution. All these advents are going on in every department of human life, and going on quickly. There is no suspense, no delay.

II. HIS MORAL MISSION. “Blessed is he that keepeth the words of the prophecy of this book.” “Prophecy” does not, of course, mean prognostications or idle fables, the inventions of imposture, but didactic truth, veritable facts and principles. The testimony of Christ is to eternal facts and absolute principles. Hence he himself is the Truth. He himself is the Word of God.

CONCLUSION. Brothers, let us profoundly ponder the constant comings of Christ to us. Indeed, his constant visitation preserves our existence every moment. Let us mark well that in all, in each event, he has a moral mission, some mighty testimony to the immutable realities of human life, duty, and destiny.D.T.

Rev 22:8-10

Glimpses through the barrier: revelation.

“And I John am he that heard and saw these things. And when I heard and saw, I fell down to worship,” etc. These verses bring under our notice two or three very suggestive circumstances, which we shall merely state in the briefest; manner.

I. ETERNAL REALITIES BROUGHT TO THE CONSCIENCE OF INDIVIDUAL MAN. “And I John am he that heard and saw these things,” etc. “I John,” the beloved disciple of Christ. “I myself heard and saw these things.” How did he hear them? And how did he see them? Was it with the outward ear or with the outward eye? I trow not; for have we not read, the whole was a vision, a kind of dreama long, grotesque, terribly suggestive dream? In truth, all outward Vision and sight are but emblems of the mental faculties of sight and sound which are within us, and which are ever active, voluntarily and involuntarily. What are the creations of poetry, the inventions of romance, and the revellings and riotings of our visions in the night, but sights and sounds? In visions John saw this, as I have elsewhere indicated.

II. THE INSTINCT OF WORSHIP WRONGLY DIRECTED. Psychology, as well as the history of our race, show that deep in the centre of our nature is the hunger for worship. Man must have a God, whatever else he may lack. He has been called a worshipping animal. The wonderful things which came within the mind of John seem to have aroused this religious instinct to a passion. “He fell down to worship before the feet of the messenger.” Superstition has ever been, and still is, one of the regnant curses of the race.

III. THE RECOIL OF GENUINE SAINTS FROM FLATTERY. “See thou do it not,” etc. This angel, or messenger, a man, was superior to that vanity which will do everything, almost, to attract attention, to win a cheer or receive an empty compliment. What does he say? “See thou do it not: I am a fellow servant with thee and with thy brethren the prophets, and with them which keep the words of this book: worship God.” This genuine saint, whilst he repudiated the idea of being a God, humbly identified himself with truly good men of every order, sphere, and time.

IV. THE PRACTICAL ALLEGIANCE OF CHRISTLY MEN TO ONE GOD. “Worship God.” What a name! The Cause, Means, and End of all things in the universebut sin. God! The Supreme, not only in might and wisdom, but in all goodness and truth; the one Being in the universe around whom all thoughts and sympathies should revolve in all reverence and devotion.

CONCLUSION. Here, then, are subjects for thought most quickening, elevating, and devout.D.T.

Rev 22:11

Moral character becoming unalterable.

“He which is filthy, let him be filthy still.” Detaching these words from the context, they suggest the dawning of a crisis in human history when moral character becomes unalterable. Notice

I. THAT THE MORAL CHARACTER OF MAN SOMETIMES BECOMES UNALTERABLE BEFORE DEATH. There is reason to believe that this crisis occurs in this world. We find in the Bible, for example, such expressions as, “My Spirit shall not always strive with man;” “Ephraim is joined to idols: let him alone;” “If thou hadst known the things that belonged to thy peace! but now they are hid from thine eyes;” of men having their conscience “seared with a hot iron;” of souls being “twice dead, and plucked up by the roots.” If these passages mean anything, they mean that in this life a corrupt character may become unalterable. The alteration of character requires deep thought and earnest resolve. It requires effort of the most strenuous and determined kind.

II. THAT IF IT IS NOT ALTERED BEFORE DEATH, IT IS NOT LIKELY TO BE ALTERED AT DEATH. There is no opportunity afforded at death for such a work as this. The character that has been built up by a lifetime cannot be altered in a few hours or days at most, and that in most cases amidst physical agony and moral forebodings. True, death does effect great changes in men. The greatest change is the breaking up of the bodily organization, reducing it to its primitive elements; but there is no power in this to alter character. There is no tendency in bodily changes to effect a positive reformation. Such changes in the body are constantly going on here. Once in every seven years every man receives a new body, and. yet the moral character remains unaltered. Wrong moral principles and habits do not pass away from us as the particles of our body depart day after day, and year after year. Death, therefore, seems to us powerless to effect any change in moral character.

III. THAT IF IT IS NOT ALTERED BEFORE DEATH, IT IS NOT LIKELY TO BE ALTERED AFTER DEATH.

1. A change in moral character can only be effected by the force of moral truth. Truth alone can expel errors, and generate true motives and impulses of action.

2. We cannot conceive of moral truth in a mightier form than we have it here. Truth in example is truth in its mightiest form, and the gospel is truth in the highest example; hence it is “the power of God unto salvation.” Christ says, “If they hear not Moses and the prophets,” etc.

3. The longer the force of truth is resisted, the less likely is it to succeed. If truth does not succeed with souls who come into the world free from all prejudices and tenderly susceptible of impressions, its probability of success in this life, we know, weakens as habits are formed and the heart grows harder. Supposing that a soul who has passed unrenovated through all the influences of moral truth in this life enters eternity, and comes under a system of truth even as powerful as the one that has worked on him here, its chances of failure on him are perhaps greater there than here. Now is the time for moral reformation. Earth is the scene for regenerating corrupt souls.D.T.

Rev 22:12-15

Three facts in the moral empire of God.

“Behold, I come quickly; and my reward is with me, to render to each man according as his work is,” etc. These words suggest to our notice three supreme facts in the moral condition of mankindthe requital, the beatified, and the execrable.

I. THE REQUITAL. “Behold, I come quickly; and my reward is with me, to render to each man according as his work is.” “When the light of the world shines fully forth, then will each man be found to have the thing for which he has toiled. ‘The wages of sin,’ ‘the gift of God’each will be received in its fulness. We are continually fancying there will be some reversal of that lawthat somehow we shall not reap what we have sown” (Maurice). But the fact is, the law of a requital goes on inviolably from the dawn of our moral life through all the years and ages of our existence; the sowing and the reaping are settled facts in our biographies. “With what measure we mete, it is measured to us again.” Every voluntary action vibrates and reverberates through all the hills and valleys of our conscious life. Three remarks are here suggested concerning this law of requital.

1. Its action is prompt. “I come quickly.” No sooner do you discharge the act than the retribution is at hand. There is not a moment’s delay. “Sin lieth at the door.” No sooner is the blow struck than its vibration is felt.

2. Its action, is first. “Each man according as his work is.” It is with every man individually; not man in the mass, but man in the unit.

3. Its action is immutable. “Alpha and Omega.” He who originated and who every instant administered this law, is the “same yesterday, today, and forever.” The Beginning, the Means, and End of all things but sin. Thus, brothers, none of us can extricate ourselves from our deeds, or break our shackles of responsibilities. Nemesis is always at our heels. Though it walks with woollen feet unheard, it approaches “quickly,” without a pause.

II. THE BEATIFIED. “Blessed are they that wash their robes, that they may have the right to come to the tree of life, and may enter in by the gates into the city.” Wherein does the true blessedness of man consist? Not in his professions, or theories, or ceremonies, but in his “deeds.” “Show me thy faith by thy works.” Who are the men that are going constantly into eternal life? Those that do the works of the Father. “Inasmuch as ye have done it unto the least of these,” etc. The “deeds” of a man are not formal or occasional accidents, but the fruit of his lifethe exudation and fruition of his whole life. Herein, then, is the beatification of our whole naturekeeping the commandments. Mark this beatifyingkeeping the commandments. Working out the will of God involves our moral cleansing (“was their robes”); the high, moral right to the highest life as a right to come to the tree of life and to enter into the gates. “Blessed are they who do his commandments”the commandments of Christthat the authority may hereafter be continuously over the “tree of life, that they may have the right given them to eat forever the tree of life, and that they who have entered in may, once for all, enter in by means of the gate towers; that is, openly and without challenge, not surreptitiously or by climbing up some other way into the city. Not all shall possess this knowledge” (Vaughan).

III. THE EXECRABLE. “Without are the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loveth and maketh a lie.” All souls who are outside this truly beatified statethis state of practical obedience to the Divine willare truly execrable. For outside that blessed realm of experience are “dogs”the unclean and ravenous appendages of Eastern cities, types of all that is rapacious in human nature. And “sorcerers”those who practise imposture in arts and religions, and trade on the credulity of ignorant men. And “fornicators”the dissolute and immoral. And “murderers”private assassins, hireling soldiers, and malignant spirits. And “idolaters”those who bow down before the empty fashions of vanity, the parade of wealth, and all the pomp and glitter of titled fools. Whatsoever in the human mind rules the soul is idolatry. There is but one true God and one true worship. The true God is the one supreme Object of worship. Oh, the awful world that lies outside the realm of the good!D.T.

Rev 22:16

The self declared titles of our Lord Jesus.

“I Jesus have sent mine angel to testify unto you these things for the Churches. I am the Root and the Offspring of David, the Bright, the Morning Star.” Homiletically, we employ these words in fastening attention upon two subjects of thought.

I. HE CALLS HIMSELF THE “ROOT AND OFFSPRING OF DAVID.” What does this mean? Is it to be taken in a lineal sense? We are told that he came from the line of David. He was the “Son of David.” He came from the same ancestral line (Luk 2:4; Luk 3:31). He was the “Son of David.” Or is it to be taken in an official sense? David by the permission of Jehovah became a king. We are told that he was a “man after God’s own heart.” A misunderstood passage, I trow, meaning only that he was so from Divine permission. In kingly office Christ may be said to have sprung from David. But whilst lineally and officially Christ may be represented as the “Root and Offspring of David,” the supposition that he sprang from him morally, or in respect to character, is an idea that must be repudiated with abhorrence. Morally, David was confessedly a very corrupt man. Christ was holy and Divine, and “separate from sinners.”

II. HE CALLS HIMSELF THE “BRIGHT AND MORNING STAR.” This is the “light that lighteth every man that cometh into the world,” reflecting all the rays of him who is the Light, and in whom is no darkness at all. This is a Star whose orbit encircles the moral universe, whose revolutions are without pause or cessation, and whose beams no clouds can obscure, no time can quench. “Christ was the Brightness of his Father’s glory.”D.T.

Rev 22:17

God’s mercy towards a soul thirsting world.

“And the Spirit and the bride say, Come,” etc. Men’s souls everywhere burn with a thirst for a good they have not. “Who will show us any good?” God has attended to the cry, and in doing so we discover his wonderful mercy

I. IN THE PROVISION lie HAS MADE FOR IT. “The water of life.”

1. The provision is exquisitely suitable. What can quench the thirst like water? What water is to the thirsty body, the gospel is to the ever craving soul, exquisitely fitted to meet the ease.

2. The provision is absolutely free. It is free to us all. “Whosoever will.” All tribes and classes of men are included in this “whosoever.” It is flee, without payment, “without money and without price.” The provision is as free as the air we breathe.

II. IN THE PRESSING INVITATION TO THE PROVISION.

1. The Divine Spirit says, “Come.” He is constantly wooing souls to this water of life.

2. The Christian Church says, “Come.” The Church takes up the invitation of the Spirit, repeats, and spreads it.

3. The mere hearer is commanded to say,” Come.” He on whose ear the distant echo of the word “Come” may fall, should take it up and voice it on. Thus infinite mercy has not only made such a provision, but sounds the invitation through the Spirit, through the Church, through all that hear. Come! come! come! He speaks to the world through a thousand voices.D.T.

Rev 22:18, Rev 22:19

The possibility and penalty of a great crime.

“I testify unto every man that heareth the words of the prophecy of this book, If any man,” etc. In these very remarkable words we have two thingsthe possibility and the penalty of a great crime. The great crime is adding to and taking from the Word.

I. THE POSSIBILITY OF A GREAT CRIME. What is the possible crime so solemnly addressed to all who peruse this Apocalypsethis Apocalypse of unseen and eternal truths?

1. There is a sense in which things can be added to this book. By giving interpretation which misrepresent it. There is a sense in which things cannot be added to or taken from this book. What are those things? The absolute truth, the immutable love, the eternal rectitude, and the moral excellence of God. You cannot add to these. They are the spirit, the essence of allthe all pervading and indestructible element of the whole book. Who can destroy or add to the rudimental elements of the material universethe elements that build up and remove mountains, that create rivers and oceans, that spread out the landscapes, plant the forest, and cause the atmosphere, the waters, and the earth itself to teem with untold millions of living things, the forms of all we see in the heavens above, and around, and beneath us? Were they all to vanish away, the rudimental element that produced all will remain indestructibleremain to produce all these objects, and ten thousand more. So in the moral domain of truth, rectitude, and love. You cannot add anything to them, nor can you take anything from them”not one jot or tittle.”

II. THE PENALTY OF A GREAT CRIME. “If any man shall add unto them, God shall add unto him the plagues that are written in this book,” etc. What does he put upon this book? Vain and fanciful glosses; makes it speak of things trifling, or, still worse, makes it speak things untrue to fact; or yet worse still, makes it curse those whom God has not cursed, those whom prejudice and party spirit alone have wilfully and uncharitably set up as foes. Does he not add to the words of the prophecy? And what, again, does he who closes his Bible at the Epistle of St. Jude, and never studies or ponders the solemn or momentous pages which follow? Does he not practically take away from the words of the prophecy, and forget, at least, the blessing of those who keep and love it? From these, and all such errors, on the right hand and on the left, may God of his great mercy preserve us all! (Dr. Vaughan).D.T.

Rev 22:20

Man hailing the judgment.

“Amen. Even so, come, Lord Jesus.” There are four states of mind amongst men in relation to the last day. Some are indifferent to it, as were the antediluvians in relation to the Deluge; some scornfully deny it, as did the infidels in the days of Peter; some are horror stricken at it, as were the demoniacs in the time of Christ; and some welcome it, as John did now. Three things are implied in this last state of mind.

I. A CONVICTION THAT SUCH A DAY WILL DAWN.

II. A CONVICTION OF A PREPAREDNESS TO ENTER ON THE TRIAL.

III. A CONVICTION THAT THE RESULTS OF THAT DAY WILL BE FRAUGHT WITH PERSONAL GOOD.D. T.

Rev 22:21

Supreme benediction.

“The grace of our Lord Jesus be with the saints. Amen.” What an inexpressible blessing is here anxiously desired for all mankind! A higher wish for the whole human race cannot be imagined.

I. THE CHIEF GOOD. It is “grace.” Maurice takes the expression to mean “gracefulness of charactergracefulness of Jesus Christ.” This means, I think, something more than favour. Even the favour of God conferred on one who lacks a graceful disposition is not likely to be rightly received or appreciated. However valuable in itself, the gift bestowed, if it is not bestowed freely and unrestrained, can never be appreciated. But a graciousness of nature or character is in itself a boon. Great favours are often bestowed in an ungracious manner; therefore, if received at all, it is with reluctance and pain. The grace of a Christly character is delicately and tenderly alive to all that is beautiful in form, and tender and courteous in our intercourse with men. Indeed, all nature is graceful. How graceful are the movements of every form of life, etc.! And all art struggles to shape itself into the gracious.

II. THE CHIEF GOOD FROM THE HIGHEST. From all beings that have ever entered this circle of humanity, Christ in goodness transcends them all. “He is our Lord” our Master, “King of kings, and Lord of lords,” exalted above all principalities and powers, etc. He is Jesus, “Lord Jesus,” Saviour of mankind, Christ anointed of the Father, consecrated to the highest functions under God, having in all things the preeminence.

III. THE CHIEF GOOD FROM THE HIGHEST TO ALL. “Be with you all.” Not only all the Churches in Asia Minor, but all mankind everywhere. He is good to all, and “his tender mercies are over all the works of his hand.” St. Paul told the savages of Lycaonia that God was sending the rain from heaven for a fruitful season. Real gracefulness is not artificial, but natural. Take trees of the same orderlet it be the oak, the elm, or any other. From the one the vital sap has departed and life is extinct. It is cut into artistic forms, stained with beautiful hues; to the eye it has a charm of special beauty. The other tree, of precisely the same order, grows on the same soil from which its young roots sprang up at first. It has reached maturity; the vital sap streams through all its veins, its green and leafy branches bow down in circling forms to the mother soil. It shivers in the strong breeze, but gently moves in the zephyr. It is perpetually changing in shade, shape, and size. And then a delicious aroma pervades the whole, and scents the air with fragrance. Which of these trees, say you, is the more graceful? Not the former, however exquisitely artistic. From year to year it stands, bearing the same aspect. It wakens within you no fresh inspiration. But the latter is all gracefulness; it is graceful in all its lines, curves, and shades; graceful in all its motions, whether it bends violently to the hurricane or poses peacefully on the silent air. It is somewhat thus with men. This is the made gentleman, shaped according to all the niceties of conventional etiquette, like the aesthetic timber, without heart; and there is the true gentleman, born of all that is truly graceful in sentiment and sympathy. The snobs and flunkeys are at best but highly ornamental furniture, utterly destitute of that inner graciousness which touches all unsophisticated natures into a blessed kindredship of heart.

CONCLUSION. What can we desire more than this gracefulness of Christ? This gracefulness of Christly character pervades his whole history, character, life, and death. His spirit is the quintessence of the gospel.D.T.

In conclusion, I would heartily recommend readers carefully to peruse the Bishop of Ripon’s Excursus on the whole of this book as given below.

EXCURSUS A.The angels of the Churches. The most usual interpretation regards the angels of the Churches as the chief ministers or presiding elders of the congregation. This interpretation is so very widely adopted that it has been mentioned in the notes; but the reader will have perceived that it is not a view which can be considered altogether satisfactory. In the first place, whatever date we accept for the Apocalypse, it is at least strange to find the titles “elders” or “bishops,” which were in common use, exchanged for the doubtful one of “angel.” A common explanation is that the term is derived from the synagogue staff, where the messenger, or “angel of the synagogue,” was a recognized officer; but the transference of such a title to any office in the Christian Church is at least doubtful, and as the officer so styled was only a subordinate in the synagogue, a “clerk” or “precentor” to conduct the devotions of the worshippers, it becomes very improbable that such a term or title would have been employed to describe the presiding cider of a Christian Church. Turning to the Old Testament, it is true that the word “angel” is used in a higher sense (Hag 1:13; Mal 2:7), being employed to describe the messengers of God; but the usage here is different. “It is conceivable, indeed, that a bishop or chief pastor should be called an angel, or messenger of God, or of Christ, but he would hardly be styled an angel of the Church over which he presides”. Thus the interpretation under consideration appears scarcely satisfactory. Others have thought the word “angel” is not to be applied to the individual presiding elder, but to the whole ministry of the Church treated as one. This view, though in some senses approaching nearer to the truth, can hardly be sustained without considerable modification. Others, again, fall back upon Jewish authorities, and see in the angels the guardian angels of the Churches. “In Daniel every nation has its ruling angel; and, according to the rabbins, an angel is placed over every people.” The angel, then, would be a literal real angel, who has the guardianship of the Church in question. In popular thought, then, the angel would be one of the good angelic beings whose special duty it was to bear up the Church under its trials, by such providential ministries as were needed and ordered. There are some difficulties in accepting this interpretation. In particular, the language of rebuke which is addressed directly to the angel himselfthe threatening to remove his candlestick, for examplesounds meaningless. But here it is that we may inquire whether the angel of a particular community, nation, or people is to be understood always of a good and powerful being sent forth by the Almighty to love and watch over it. It is believed that this view does not satisfy the case. It is certain that Daniel represents the guardian angels of nations as opposed to each other, and not cooperating always for the same great and good end. “The prince [guardian angel] of the kingdom of Persia withstood me,” is the language addressed to Daniel by him whose face was like lightning (Dan 10:13). Such passages seem to suggest that the “angels” are the powers in the spiritual sphere corresponding to the peoples or communities in the earthly. If the Church at Ephesus has left its first love, the angel is spoken of as sharing the same fault. The influences seen on the spiritual side correspond with those at work in the actual earthly community. The angel of the Church or of the individual thus becomes their manifestation in the heavenly sphere. For all our life is thus double; our actions have an earthly meaning, and also a heavenly; what they touch of worldly interests gives them their earthly meaning, what they touch of spiritual welfare is their heavenly meaning. Like the planets, we lie half in shadow and half in light. From the earthly side the world meaning of our actions lies in the light, and their spiritual value or force is only dimly seen as it lies in at least partial shadow; but, seen from the heavenly side, the position is reversed, the worldly significance of human action is cast into comparative shade, the actual spiritual influences of them are brought into clear light, and it is the spiritual significance of our actions which reveals what we arc; in this is concentrated the true force which we are exerting. Seen from the heavenly side, the angel of our life mingles in the great spiritual war, and takes its part as a combatant there; while on the earthly side we are seen carrying on our daily occupations. Measured on the earthly side, the balance is not struck; there is inconsistency in us; we are partly good and partly bad, sometimes helping, sometimes hindering the work of God on earth, as we judge; but the actual resultant of these inconsistent powers is seen in the heavenly sphere, either helping or thwarting the cause of good. Thus we are double combatantsin the world, for our livelihood, for our ease, for our advancement; in the heavenly, for good or for evil. And it is on the spiritual side that we lie open to spiritual influences; here, where our true self is seen more clearly than anywhere else, are the appeals to our better nature, as we say, most powerful; here he who holds the stars in his right hand makes his voice to be heard when he addresses, not merely the Church or the individual, but the angel of the Church; here he calls them to see that there is a war in heaven, in which all are combatants, but in which he is the Captain of our salvation. Here too, on the heavenly side, are the wounds of the spiritual and better nature more plainly seen; the offence or blow given to the little one of Christ is not noticed on the earthly side, but the inner nature is wounded, and the wound is seen in its real dimensions in the presence of God, for the angel nature beholds God’s face. It is this thought which gives force and solemnity to our Lord’s warning (Mat 18:10). The angel of the Church, then, would be the spiritual personification of the Church; but it must not be concluded from this, as Lillig does, that these angels are in “the mind of the poet himself nothing more than imaginary existences,” or reduce the angel “to be just the community or Church itself.” It is no more the Church itself than the “star” is the same as the candlestick. “The star is the suprasensual counterpart, the heavenly representative; the lamp, the earthly realization, the outward embodiment.” The angel is the Church seen in its heavenly representative, and seen, therefore, in the light of those splendid possibilities which are hers if she holds fast by him who holds fast the seven stars. Space forbids any treatment of the wider questions on the ministry of angels, or the nature of angelic beings. That such are recognized in Scripture there can be no doubt, and nothing written above is designed to militate against such a belief; but it seems well to remember that where we are dealing with a symbolical book it is more in harmony with its character to treat symbols as symbols. The forces of nature are God’s messengers, and we may regard them as truly such, and feel that the expressions, “the angel of the waters,” “the angel of fire,” “the angel of the abyss,” and so forth, are designed to remind us that all things serve him, and are the ministers of him, to do his pleasure; we may even believe that the various forces of nature, so little really understood by us, are under the guardianship of special personal messengers of God; but there is nothing in the imagery of the book which necessarily demands such a belief. It is, moreover, surely not inappropriate in our own day to reassert with some pertinacity the lofty thoughts of ancient belief, that winds and storms, ocean and fire, do in truth belong to him round whom are the clouds and darkness, whose is the sea, and whose hands prepared the dry land.

On the literature of this subject, see Godet’s ‘Studies on the New Testament;’ Schaff, ‘History of the Apostolic Church;’ Lightfoot’s article on “The Christian Ministry,” in the ‘Epistle to the Philippians,’ pp. 193-199; Hengstenberg’s lengthy note on Rev 1:20; Professor Milligan’s article, “The Candlestick and the Star,” in the Expositor of September, 1878; Gebhardt, ‘Der Lehrbegriff der Apokalypse,’ article “Die Engel,” p. 37, or p. 36 in the English translation (‘The Doctrine of the Apocalypse’), published by Messrs. Clark, in the Foreign Theological Library. Also “Excursus on Angelology” in the ‘Speaker’s Commentary’ on Daniel, p. 348; article “Angel,” in Smith’s ‘Bible Dictionary.’

EXCURSUS B.The wild beast. It is to be noticed that the interpretation of the whole Apocalypse is coloured by the interpretation given to the wild beast. The book, as we have seen (see ‘Introduction’), is one of hope, but it is also one of warning; not without a struggle would the foe be driven from the earth where he had usurped power for so long. The devil is cast down; in the higher, the heavenly sphere, he is regarded as a fallen and defeated enemy; but this conflict has its counterpart on the arena of the world. The Apocalypse gives us in symbol some features of this conflict. It shows four powers of evilthe dragon, the first and second wild beasts, and Babylon the harlot. It is with the beast that we are now concerned, but one or two remarks on this family of evil will not be out of place.

I. THE FAMILY OF EVIL.

1. The four antagonists of good are related to one another. The resemblance between the dragon and the wild beast (comp. Rev 12:3; Rev 13:1; Rev 17:3, Rev 17:7, Rev 17:10) is too obvious to be passed over; it seems designed to show us that the same principle and spirit of evil is at work in both. Again, the way in which the first wild beast gives place to the second wild beast, or false prophet (comp. Rev 13:11, Rev 13:12; Rev 16:13; Rev 19:20; Rev 20:10), and yet retains its ascendency (comp. Rev 13:14-17), makes plain the close connection between them; and lastly, the appearance of the harlot, riding on the scarlet-coloured beast (Rev 17:3), completes the chain of association between them. The same principles and spirit of evil make themselves manifest in different spheres.

2. The four antagonists of good are arrayed to meet the four corresponding manifestations of good. Forevery power of good we have the three Persons of the blessed Trinitythe Throned One, the Lamb, and the Holy Spiritbesides the Church, the bride, the Lamb’s wife, the heavenly Jerusalem; we have on the side of evil, the dragon, the beast, the false prophet, as a sort of trinity of evil, besides the harlot Babylon. The dragon being a kind of anti-God, the wild beast an anti-Christ, the false prophet an anti-Spirit, the Babylon an anti-Church. The minor features in the same way correspond; the true Christ died and rose again; the anti-Christ, the wild beast, was wounded unto death, but his deadly wound was healed. The crucified Christ was exalted to be Prince and Saviour, and the outpoured Spirit upon the Church glorified him by taking of the things of Christ and showing them to the disciples, and by convincing the world of sin because Christ went to the Father; the second beast, or false prophet, works wonders, causes an image of the first wild beast to be made and worshipped. The followers of the Lamb are sealed with the Holy Spirit of promise; the worshippers of the wild beast receive from the false prophet the mark of the beast (see Rev 13:1-18. throughout). It is desirable to keep those lines of parody and correspondent antagonism in mind.

II. THE WILD BEAST, OR ANTI–CHRIST. It is with the wild beast that we are concerned in this Excursus; but we cannot altogether dissociate the first beast from the second, though their work is diverse.

1. The first wild beast is clearly to be connected with the vision of Dan 7:2-7. The identification of the beast described by Daniel with four great empires is unquestionable; it is hardly our purpose to inquire whether the four empires are Babylonia, Medo-Persia, Macedonia, and Rome; or Babylonia, Media, Persia, and Greece. The former, which is the more ancient opinion, appears the more probable; but it is enough to remember that these four beasts represent four great world powers. St. John saw rising out of the sea (comp. Dan 7:2) not seven diverse beasts, but one seven-headed beast. Now, it is perfectly true that to the early Christians pagan and imperial Rome was the one great world power whose shadow darkened the earth, and that a seven-headed monster might well depict this pagan Rome, as a four-headed beast had represented to Daniel an earlier empire (Greece or Persia); and the wild beast of Rev 13:1-18. from one aspect undoubtedly represents this great tyrant power; but it seems to the present writer that the genius of the Apocalypse is concentrationthat which to earlier prophets was seen in detail is to the Christian seer grouped. Daniel saw four beasts rising one after another; St. John saw one wild beast uniting in himself all the early, present, and future manifestations of that world empire which has ever been hostile to the spiritual kingdom. Two reasons may be noticedone from the Book of Daniel, and the other from Revelation. This concentration of different world powers into one representative body was not foreign to the thought of the earlier prophet. Daniel relates the vision in which the diverse monarchies of the world were represented as one huge human figure cast out of gold, silver, brass, and iron (Dan 2:31-49); the diverse rowers were thus seen as one, and the little stone, which represented the true spiritual kingdom, in smiting upon one, caused the whole image to fall. The world kingdoms were thus seen in prophetic vision as one great age long world power, which must be smitten by Christ’s kingdom. The Book of Revelation also gives us a hint that the sevenfold aspect of the wild beast must not be given too limited or too local an interpretation. The wild beast, with seven heads and ten crowns, is in these features reproducing the appearance of the red dragon, who is also represented as having seven heads and ten crowns (comp. Rev 12:3; Rev 13:1). Now, the dragon is surely the type of the great arch enemy, the devil, the anti-God; the seven heads and ten crowns denote that he is the prince of this world, who has more or less animated the successive great world powers by hostility to righteousness; the empires of the world have been his in so far as they have been founded on force or fraud, oppression or unholiness. When, then, the seven-headed wild beast rises from the sea, must we not see in the seven heads the counterpart of those which the dragon bore? The dragon carries those seven heads, as he is the great spiritual prince of this world, the one who is practically worshipped in all mere world made empires. The wild beast carries these seven heads because he is the great representative of all these world powers them selves; and what may give almost certainty to this interpretation is the fact that the wild beast unites in himself the appearances of leopard, bear, and lion, which were the emblems employed by Daniel to represent earlier monarchies. Actually at the moment St. John saw the vision, the wild beast was to him Rome, because through Rome the great world empire was then working. The seven heads might also look like types of successive emperors; but the more important, because age long, reading of the vision sets before us the concentration in one great monstrous wild beast of all these powers. Powers which were diverse and even politically hostile were yet ethically one power opposed to the fundamental principles of righteousness and peace, of purity and true ,godliness. The first wild beast, then, becomes the symbol of confederated and age long world powers.

2. The second wild beast as allied with the first. His origin is not of God; he is of the earth. He is more peaceable in his appearance than the first beast, but his speech bewrays him; the dragon voice is his, and he revives the worship of the first wild beast. In him, therefore, are combined the powers of the dragon and the first wild beast. Yet he yields homage to existing order; unlike the first wild boast, which rises out of our ocean of disorder and tumult, he springs out of the earth. He assumes in part, also, a Christian appearance; he is as a lamb. These features would lead us to expect a power not wholly irreligiousindeed, in some features Christian, yet practically pagan; observing order, yet arrogant; a second power resembling the first, yet possessing a more specious appearance to mankind. It is on this second wild beast that the seer bids us fasten our marked attention. It is this second wild beast who deceives by false wonders and false worship, and introduces a great and grinding tyranny. It is this second wild beast to whom is attributed the mysterious number 666. It is well now to turn back to earlier writings. In Dan 7:1-28. we read of a “little horn,” and in the description there we find much that is parallel with the description here (comp. Dan 7:8 with Rev 13:5; Dan 7:21 with Rev 13:7). This “little horn” of Daniel has been identified (comp. ‘Excursus on Interpretation of 2Th 2:3-12‘) with the “man of sin” spoken of by St. Paul (2Th 2:3). Some think that the little horn of Dan 7:1-28. is identical with the horn of Rev 8:1-13. Into this question we not have space to enter; it will be enough here to keep in mind that St. Paul looked for the manifestation of an antichrist, a man of sin, whose type in all likelihood he found in the little horn of Dan 7:1-28.; and that the picture of the antichrist painted by St. Paul is that of a power not professedly irreligious, but yet claiming from mankind the homage due to God (2Th 2:4). This seems quite in harmony with the characteristics of the second wild beast, who, it is to be remembered, is described (Rev 16:13; Rev 19:20; Rev 20:10) as the “false prophet.” We may, then, take the second wild beast as the picture of a power, cultured, quasi-religious, borrowing much from Christianity, yet built upon anti-Christian principles, and animated by an anti-Christian spirit.

3. The identification of the wild beast, false prophet, or antichrist. “Ye have heard that antichrist shall come” (1Jn 2:18). This is St. John’s acknowledgment of the widespread belief that a great falling away shall precede the second coming of Christ. Here he is at one with St. Paul, but it is consistent with the spirit of St. John’s thought that he should remind his hearers that the spirit of antichrist was abroad already, and that in a present antagonism to this spirit lay true Christian duty; accordingly he indicates in more than one place what were some features of the antichristian spirit (1Jn 2:22; 1Jn 4:1-3). It is also significant that he uses the phrase, “false prophet,” reminding us of the Apocalypse, which identifies, as we have seen, the wild beast, or antichrist, with the false prophet. St. John thus appears to regard the spirits and false prophets abroad in his day as at least anticipations of the great future antichrist and false prophet. Actually there were antichrists then in the world; but the prophetic ideal of all these was as one great antichrist. In the Apocalyptic vision the scattered spirits grew into one great representative opponentthe wild beast, the false prophet. Is there, then, no personal antichrist? It has been ably argued (see ‘Excursus on Prophecy of 2Th 2:1-17.’) that the man of sin must be an individual. There are certain expressions which seem to point to a single person, notably the remarkable use of the masculine gender when the wild beast is referred to (see Rev 13:5); but it seems more consonant with the symbolism of the Apocalypse to regard the wild beast as the figurative embodiment of the false, seductive, anti-Christian principle and spirit, which belongs to more ages than one, which reveals itself in diverse aspects, and yet always manifests the same hostility to the Divine Spirit. It must not, however, be supposed that this view denies a personal antichrist. On the contrary, it is perfectly in harmony with this view to note that the wild beast spirit has often culminated in an individual; the typical forecasts of antichrist have often been individuals. Antiochus Epiphanes, Herod, Nero, might fairly be regarded as the incarnation of the ungodly spirit. Similarly, in later ages, it is not to be wondered at that holy, Christ taught men, groaning for the sorrows of the world and the corruptions of Christianity, saw in many who occupied the papal chair the very representatives of the false prophet, the antichrist. Not more need it surprise us to find the same thought passing through men’s minds when pretensions which would be ridiculous if they were not blasphemous have been advanced on behalf of the Roman pontiff, till the Church becomes a parody rather than a witness of Divine truths. It follows that the view here maintained does not exclude the possibility of a future personal antichrist, in whom the typical features shall yet find clearer and fuller manifestation than in any previous age. But though all this may be, and though godly men tell us that all these things must be, it appears to the writer infinitely more important to notice the principles which may constitute the antichrist in every agethe denial of the Father and the Son (1Jn 2:22); the denial of the Mediator and incarnate God (1Jn 4:2, 1Jn 4:3); the arrogant claim of Divine honours, the specious resemblance to him who is the Lamb of God, the disregard of sacred ties (2Th 2:10; 1Ti 4:3); the possession of wonderful power and culture (Rev 13:11-14). The spirit which is depicted is one which might well develop one of the elements around us. It would not be impossible to imagine the rankest materialism allying itself with a gorgeous ritual, to see the high priests of science acquiescing in the most elaborate of ecclesiasticisms, and the agnostic in creed becoming so ceremonialist in worship, till the satire should be only too sadly true, “I found plenty of worshippers, but no God.” We should then have every element in human nature allowed its nutrimentfor the mind, science; for the emotions, worship; for the conduct, direction. The tripartite nature of man would be thus provided for; but the unity of his manhood would be at an end, for the worship would be unintelligent, the moral tone lifeless, because deprived of the vital sense of personal responsibility, and the intellect uninspired, because godless. Such an age would be the reign of that climax of antichristian spirit which is the perfection of man’s powers without God, foreshadowed by the mysterious number 666, which is seeming exaltation of all human powers, but which is, in truth, their degradation and their discord.

III. THE NUMBER OF THE BEAST. It would serve but little purpose to recapitulate the various solutions of the number of the beast. An account of them will be found in Elliott (vol. 3.). The most ancient, and perhaps most general, solution sees in the number the equivalent of Latenios. Others see in it the numerical equivalent of one of the Roman emperors. Nero, advocated by Renan; Otho, advocated by an Italian writer, who accounts for the reading “616” instead of “666” by the alteration made by the copyist to suit the name of another emperor, Caligula; , 616. None of these numerical solutions appears to the writer adequate to the whole depth of the seer’s meaning, though they may be included in the significance of the symbol.D.T.

Fuente: The Complete Pulpit Commentary

Rev 22:1-5. And he shewed me a pure river, &c. The first five verses of this chapter are a continuation of the description of the new Jerusalem. It is farther described with the river of life, and the tree of life, Rev 22:2 as if paradise was restored and improved. A river flowing through the midst of the streets, and trees growing on either side of the river, are wonderfully pleasing and agreeable objects, especially in the hot eastern countries. Of the fruits there is such plenty, that all may freely partake of them at all seasons; and the very leaves are for the healing of the nations; by all which is signified, the blessedness of immortality, without any infirmities. Then, too, there shall be no more curse, as there is in this present world, ever since the fall of man: but the blessed inhabitants shall enjoy the so-much-talked-of beatific vision; shall live in the light of God’s countenance, and serve him, and reign for ever, Rev 22:4-5. See Eze 47:1; Eze 47:23. Both the waters of life, and the tree of life, are emblems of immortality: They that eat of the tree of life shall live for ever. Gen 3:22. The trees of life are so planted in this description, that all the inhabitants may come at the fruit of them freely, and without hindrance. They yield their fruits so plentifully, and so constantly, that there can be no want even in so large and populousa city; and even the leaves have a sovereign virtue against all sorts of indisposition. The continual succession of fruits shews the endless duration of the happiness of the saints, which is maintained by the continual effusions of the divine grace and favour. As to the division of the growth of the fruits by months, I think (says Daubuz,) that this arises from the ancient custom of making distributions every month, of meat and drink to servants, or such as depend for their maintenance upon rich men. The kings of Israel settled such distributions to be monthly; and so contrived, that the tributes which were to serve for that purpose, were laid on by monthly accounts. See 1Ki 4:7; 1Ki 4:27. Instead of there shall be no more curse, Rev 22:3. Bishop Sherlock would read, every curse shall cease. This part of the description of the new Jerusalem seems to point out to us how much greater the happiness of this state will be, than was the happiness of the first paradise. In this state, the faithful servants of Christ shall be in no danger of forfeiting their happiness, and losing paradise, as our first parents did: in this paradisaical state, they shall be a kingdom of priests unto God for ever. This evidently describes a state of happiness incomparably above the condition of this world, and only to be enjoyed in the heavenly Jerusalem.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rev 22:1-5 . The continuation ( , cf. Rev 21:9 sq.) and completion of the description of the glory prepared for believers in the new Jerusalem. Here, also, [4375] in connection with the statement of what John beheld, the express admonition occurs corresponding to the paracletic purpose of the entire revelation (cf. Rev 22:12 sqq.), that only the servants of God, the victors (chs. 2, 3), can attain that blessedness.

[4375] Cf. Rev 21:27 .

, . . . In this paradise of God, [4376] there is a stream [4377] whose water is “water of life,” so that they who drink thereof [4378] receive life through this water. The description depends, as already Eze 47:1 sqq., Zec 14:8 , upon the prototype, Gen 2:10 .

, . . . Cf. Rev 4:6 . The throne which belongs to God and the Lamb [4379] is the source of this stream, for only through the mediation of Christ as the Lamb, is the participation of believers in the eternal life of God inferred. [See Note XCVII., p. 494.]

, . . . It is, in a formal respect, very harsh if the be referred only to . . . , [4380] while the . . . depends upon the succeeding ; it is more natural [4381] to refer the to both . . . and . . . , so that the additional designation . . , more accurately declares that the trees, on both sides of the river, stand on the space lying between the street and the river, i.e., on the right and the left banks. [4382]

. John has in view a particular street, the main street through which flows the one particular river.

. Cf. Rev 2:7 . The expression designates the entire mass of trees in general. [4383]

, . . . Cf. Eze 47:12 . The meaning is correctly described already by Andr.:

. [4384] In eternity, the continually growing fruits of the tree of life serve the blessed for food. See similar descriptions of the rabbins in Wetst.

, . . . This is to be referred to the heathen [4385] dwelling outside of the city, as little as Rev 21:23 sqq. But against the context also is the explanation of Hengstenb., that, in the present period, the life-forces arising from the Jerusalem, even now in heaven, are to heal the sickness of the heathen, i.e., to effect their conversion; for what is expressed concerning the leaves of the tree of life refers to the same time as that which is said of the fruits. This has been correctly acknowledged by those who have thought of the conversion, in the future world, of heathen to whom in this life the gospel has not been preached, [4386] or of the full development of the weak faith of the heathen. [4387] But both are contrary to the purpose of the context, which, just because of their faith, makes the heathen [4388] share in the glory of the city. By the words , . . . , in an entirely similar way the eternal refreshment and glorification of believing heathen are especially emphasized, as the preceding words

. . indicate in general the blessed satiety of the inhabitants of the new Jerusalem, of whom no special class whatever is mentioned. In connection with this, the expression . . is as little to be pressed, in the sense that a still present sickness of the heathen were presupposed, since it might possibly be inferred from Rev 21:4 , that the tears which God will wipe away from the blessed are the sign of pains still endured; but as the tears which are wept because of earthly sorrow are wiped away in eternal life, so the healing leaves of the tree of life serve for the healing of the sickness from which the heathen have suffered in their earthly life, but shall suffer no longer in the new Jerusalem. If they were previously hungry and thirsty, now they are also to be satisfied; [4389] if they were previously blind, miserable, and without the power of life, [4390] now they are to share in the enjoyment of all glory, holiness, and blessedness.

. Cf, Zec 14:11 . After all upon which God’s curse rests has reached its own place, and been eternally separated from the blessed communion of saints, [4391] nothing of the kind can any longer be found in the city, wherein, now, also, [4392] are the throne of God and of the Lamb, and that, too, immediately near, so that all servants of God, all inhabitants of the city, who, as belonging to God, bear his name upon their foreheads, [4393] see his face. [4394]

belongs to the chief subject

, . . . Only by an artificial expedient does Zll. find here “something entirely new,” in comparison with what is said at Rev 21:23 ; Rev 21:25 .

, . . . With the richest and, at least, a figurative expression, John concludes his announcement of the future glory of believers, by at the same time emphasizing the eternal duration of that happy state as explicitly as in the description of the judgment upon enemies. [4395]

[4376] Cf. Rev 2:7 .

[4377] Cf. Rev 4:6 , Rev 7:17 .

[4378] Cf. Rev 22:17 .

[4379] Cf. Rev 7:17 , Rev 5:13 .

[4380] Andr., Vitr., Beng., Zll., De Wette, Hengstenb., Ebrard, Bleek.

[4381] Cf. Rev 5:6 . Ewald.

[4382] Cf. Eze 47:7 ; Eze 47:12 .

[4383] Beng., De Wette, Ew., etc.

[4384] [“The perpetual growth of fruits.”]

[4385] Ewald, Zll.; cf. also De Wette.

[4386] Beng.

[4387] Ebrard.

[4388] Rev 21:23 sqq.

[4389] Cf. Rev 22:17 ; Rev 7:16 .

[4390] Cf. Rev 3:17 .

[4391] Rev 20:10 ; Rev 20:15 , Rev 21:27 .

[4392] This is (cf. Jos 7:12 ; Beng.) the inner connection with what follows, which, however, appears to be formally annexed by the .

[4393] Rev 14:1 , Rev 3:12 .

[4394] Cf. Rev 21:3 , Rev 7:15 .

[4395] Rev 10:10 ; cf. Rev 20:14 sq.

NOTES BY THE AMERICAN EDITOR

XCVII. Rev 22:1 .

This has often been interpreted as referring to the Holy Spirit (Gerhard, Lightfoot, Calov., Philippi, etc.). Thus Calov.: “By the river of water of life from the throne of God and of the Lamb, we understand the Holy Spirit, whose ‘personal characteristic,’ as they say, is (Joh 15:26 ), from the Son, no less than from the Father, the throne of majesty.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

B.THE HEAVENLY-EARTHLY, IDEO-REAL PICTURE OF THE NEW WORLD. THE KINGDOM OF GLORY

Rev 21:9 to Rev 22:5

1. The City of God as the Heavenly Jerusalem

9And there came unto me [om. unto me]1 one of the seven angels which [that] had the seven vials [ins., that were]2 full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lambs wife [wife of the Lamb].3 10And he carried me away in the [om. the] spirit to a great and high mountain, and shewed me that great [om. that greatins. the holy] city, the holy [om. the holy] Jerusalem, descending out of heaven from God, 11having the glory of God: and [om. and]4 her light [light-giver ()]5 was like unto a stone most precious,12 even like [as to] a jasper stone, clear as crystal; And [om. And] had [having] a wall great and high, and had [having] twelve gates, and at the gates twelve angels, and names written thereon [inscribed], which are the names [or the names]6 of the twelve tribes of the children [sons] of Israel: 13On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 14And the wall of the city had [having] twelve foundations, and in [upon] them the [om. theins. twelve]7 names of the twelve apostles of the Lamb. 15And he that talked [spake] with me had [ins. a measure,]8 a golden reed to [om. toins. that he might] measure the city, and the gates thereof [her gates], and the wall thereof [her wall]. 16And the city lieth foursquare [four-cornered], and the [her] length is [is]9 as large [much] as the breadth: and he measured the city with the reed, [ins. to] twelve thousand furlongs [stadia]. The length and the breadth and the height of it [her] are equal. 17And he measured the wall thereof [her wall], [ins. of] a hundred and forty and four cubits, according to [om. according to] the measure of a man, that is, [om. that is,ins. which is that] of the [an] angel. 18And the building [structure] of the wall of it [her wall] was of jasper: and the city was pure19 gold, like unto clear [pure] glass. And [om. And]10 The foundations of the wall of the city were garnished [adorned] with all manner of [every] precious stones [stone]. The first foundation was jasper; the second, sapphire; the third, a [om. a] chalcedony; the fourth, an [om. an] emerald; 20the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a [om. a] topaz; the tenth, a [om. a] chrysoprasus; the eleventh, a [om. a] jacinth; the twelfth, an [om. an] amethyst. 21And the twelve gates were twelve pearls; every several gate [each one severally of the gates] was [ins. out] of one pearl: and the street [broad-way ()]11 of the city was pure gold, as it were transparent [translucent] glass.

2. The City of God as the Holy City of all Believing Gentiles

22And I saw no [not a] temple therein: for the Lord God Almighty [, the All Ruler,12ins. is the temple of her,] and the Lamb are the temple of it [om. are the temple of it]. 23And the city had [hath] no need of the sun, neither [nor] of the moon, to shine in [that they should shine for ()13] it [her]: for the glory of God did lighten it [lightened her], and the Lamb is the light thereof [and herlamp was the Lamb]. 24And the nations of them which are saved [om. of them which are saved]14 shall walk in [by means of] the light of it [her light]: and the kings of the earth do [om. do] bring their glory and honor [om. and honor]15 intoit [her]. 25And the gates of it [her gates] shall not be shut at all by day: for thereshall be no night there [for night shall not be there]. 26And they shall bring theglory and [ins. the] honor of the nations into it [her]. 27And there shall in no wise enter into it [her] anything that defileth [om. that defilethins. common], neither whatsoever worketh abomination, or maketh a lie [and that worketh (or the one working) abomination and a lie]: but they which [who] are [have been] written in the Lambs [om. Lambs] book of life [ins. of the Lamb].

3. The City of God as the New Universal ParadiseGlorified Nature (Rev 22:1-5.)

1And he showed me a pure [om. pure]16 river of water of life, clear [bright] ascrystal, proceeding out of the throne of God and of the Lamb. 2In the midst of the street of it [her broad-way], and on either side [om. on either side] of the river [ins., on this side and on that side,17] was there the [om. there theins. a] tree of life, which bare [bearing] twelve manner of [om. manner of] fruits, and [om. and] yielded her fruit every month [according to each month yielding its fruit]: andthe leaves of the tree were [are] for the healing of the nations. 3And there shall be no more curse [And nothing cursed18 shall be any more19]: but [and] the throne of God and of the Lamb shall be in it [her]; and his servants () shall serve() him: 4and they shall see his face; and his name shall be in [upon] their foreheads. 5And there shall be no night there20 [and night shall not be any more21]; and they [ins. have (or shall have) no]22 need no candle [om. no candleins. of light23 of lamp], neither [om. neitherins. and of] light of the [om. the] sun; for [because] the Lord God giveth them light [shall shine upon them]Rev 24: and they shall reign for ever and ever [into the ages of the ages].

EXEGETICAL AND CRITICAL

SYNOPTICAL VIEW

As one of the Angels of Anger, or of the Vials of Anger, showed the Seer the wicked World-city under the figure of the Harlot, so it is now again one of the same Angels who shows the Seer the City of God under the name of the adorned Bride. And it seems as if the Spirit of prophecy would hereby illustrate the fact that the anger of God is a flame, divisible into the lightning of righteousness and the light of love.
The great vision-picture which the Angel exhibits to the contemplation of the Seer, after transporting him to a great and high mountain, the lofty stand-point of a perfected gaze into the region of perfection, is, primarily, the appearance of the new creation, the glorified world of eternal being, which has taken the place of the first creation, the world of temporal becoming. It is, in the next place, that perfected union between Heaven and earth with which the antithesis of life between Heaven and earth, as in accordance with Genesis 1, has become the antithesis of a perfected spiritual communion in love. Even this antithesis, the plastic image of religion, finds its fulfillment here. Heaven has assumed the full, fresh, warm and home-like aspect of a familiar and attractive earth; earth is radiant in the heavenly glory of that Throne of God which has now become visible. The new creation is, further, also the new universal Paradise, which has bloomed from the seed of the first Paradise, buried in the soil of the worlds history. On this very account this new world is no less the realization of the Great City of God, which, first in the camp of Israel and again in the city of Jerusalem, in typical fore-exhibition became a subject of human admiration, longing and hope, and which was subsequently heralded from afar in so many New Testament preludes. But its most glorious name is contained in the title of The Bride; for thereby not only the supremacy of personal life in this new world, not only the perfect unanimity of all blessed spirits, not only their perfect receptivity for the entire self-communication of God, are expressed, but also their Divine dignity, liberty and blessedness in love.

We find in the grand transfiguration-picture of the vision a trilogy, the elements of which are distinctly present even in the Gospel of John: a. Transfiguration of the Theocracy, represented by the heavenly Jerusalem (Rev 21:9-21); b. Transfiguration of the believing Gentile world or the universal new humanity (Rev 21:22-27); c. Transfiguration of all nature, or the appearance of the new Paradise (Rev 22:1-5). The first section justly forms the foundation of the whole, and is therefore the most detailed; it, again, divides into three parts.

The first part of the first section exhibits the holiness of the City of God. In the Doxa of God, or the Shekinah, which diffuses its radiance over the whole City, because it is omnipresent throughout it, the Holy of holies is reflected (Rev 21:11).25 In the high wall of the City, the economical barrier of the Theocracy is reflected; and the true spirit of that barrier, designed, as it was, to mediate salvation to the whole world, finds its expression in the twelve gates, at which Angels are posted, symbolical here, doubtless, of true messengers of salvation; for the gates are open by threes toward all the four quarters of the world. Thus a two-fold effect of holiness is expressedrepulsion of everything unholy by the wallfree ingress for all that tends to holiness, by the gates (Rev 21:12-14).

The second part gives, in the magnitude of the City, an image of the magnitude of the Kingdom of God (Rev 21:15-17). This magnitude is exhibited throughout in forms of perfection. The City has the form of a perfect cube, like the Holy of holies, and appears in this equality of measurement as an expression of the perfect heavenly world.

The third part of the first section unfolds the riches of the City of God in splendor consisting of the most precious materials; these riches, as ideal and spirit-clarified, being exhibited through the medium of precious stones, pearls and shining gold (Rev 21:18-21).

The second section, likewise, is divisible into three parts. The first part is expressive of the absolute spirituality of the new cultus. Since the City has itself become a Holy of holies, a Temple within it would, in comparison with itself, seem like a thing of inferior sanctitya remnant of the old world. Nevertheless, it has a spiritual Temple which surpasses even the City. God, as the All-Ruler, is the infinitude of this Temple; the Lamb is the present definitude of it (Rev 21:22-23). The second part of the second section characterizes the City as the great, universal, holy World-City, the City of all redeemed nations and kings, the City of sanctified humanity and of all its moral and eternal properties, yea, the City of the whole heavenly spirit-world and of the eternal radiance of day (Rev 21:24-26). The third part represents the separation between the sanctified heathen-world and true heathenism throughout the world, here portrayed by the three characteristics: commonness (bestiality), abominableness (transgression against nature), and falsehood (embracing both the former attributes). There is no longer any question of persons here; they have become neutra through the obliteration of their personality in their vileness (Rev 21:27). The Lambs Book of Life has, from the beginning, comprehended this universality of the sphere of salvation.

The third leading section is an unmistakable antitype of the first Paradise. Its general character consists in the fact that all its holiness [Heiligkeit] has become pure health [Heil] and health-productiveness [Heilswirkung]an infinitely multiplied life-creating, life-renewing and life-preserving Divine life-power. The river of life forms the first fundamental feature. It does not issue merely from an Eden, or land of delight, such as encircled the first Paradise (Genesis 2); nor does it flow merely from the new Temple of Jehovah, like Ezekiels river of salvation [or healing], (Ezekiel 47); it pours forth from the throne of God and of the Lamb (Rev 22:1). The second fundamental feature is formed by the trees of life which are on both sides of the river, making an avenue with an interminable perspective; fruit-trees of life, so intensively salutiferous that they bear new fruits every month, and that even their leaves serve for the healing () of the heathen [nations]. So absolute is the health-bringing operation of the trees of life in the City, that in this new Paradise nothing banned can arisemuch less shall the new humanity here itself be banned, as were its first parents, through the deceit of the serpent and Satan, in the first Paradise (Rev 22:2-3). In the third fundamental feature, the eritis sicut deus is fulfilled in a Divine sense. That which Adam would fain have become, that which he lost in the path of impatience and sin, is now regained in the path of redemption and infinite patience. Now, it is the blessedness of all, that they serve [dienen] God as His servants [Knechte] whilst they see His face as His blessed children, and are able to look upon His face without being terrified like Adam. Again, this blessed relation has become an eternal condition; their holiness has the character indelebilis, the indestructible fixedness of true priests of God.26 Whilst the abolition of night is again announced here, as Rev 21:25, the announcement has here a new significance. In Revelation 21, the reference is to the day of the blessed in a predominantly spiritual aspect and considered in the abstract; here, however, the unfadingness of this day is intended, pre-eminently, in the sense of the eternal day of the glorified world. That, therefore, which is expressed by the name of God on the foreheads of the blessedviz., imperishable knowledge of God and consecrateness to Godis supplemented by this declaration. Never again does night come to them, nor any deficiency of light, for God Himself shineth upon them for ever. This, again, is the eternal basis upon which they shall reign as kings, in and with the governance of God, in union with His will, and as organs of His will, eternally free in Him from all the world, for all the world, into the ons of the ons.

The magnificence of the entire picture of the new creation, a magnificence which strikes the taste of ordinary humanism as so peculiar, attains for us its entire significance when we look at it in connection with the whole of Sacred Writespecially that of the Old Testamentas the lofty corona upon the stem of all Biblical typicism.
Our vision, then, is primarily the picture of the consummation and fulfillment of the whole Theocracy.
The revelation of salvation came down from Heaven in many individual itemsin voices, in angels, in Theophanies, and lastly in Christ. The fulfillment finally consists in the descent of the entire City of God from Heaven.
The Congregation of God, called into life by the revelation of salvation, was from the beginning destined to be the Bride of God. Now, it is perfected in this destiny.
The high Mountain, upon which the City of God is situate, was prepared by Mount Zion, and imported the wide, overtowering and firm order and might of the Divine Kingdom. Now, this Mountain of the eternal order and fastness of God, in spirit beheld by the Prophets (Isa 2:2; Eze 40:2), towers over the whole world.

The city of Jerusalem, after its building and consecration as the royal residence and Temple city, inherited the ancient typical honors of the previous cities of God, from the camp-city in the wilderness to Shiloh. It was the residence of the Jehovah cultus and of the theocratic constitution. Now, its archetype exists in visible presencethe City in which cultus and culture, in their perfection, have attained their complete union.

The glory of God, the Shekinah, manifested itself of old only in transient appearances. The central place of its manifestations was the Holy of holies. Now it spreads, in eternal radiance, over the whole City of God.27

It was formerly exhibited through typical mediums, through visional angelic forms, through the pillars of cloud and of fire, through the cherubim. Now it beams forth from a permanent nucleus of light (). The Parousia of Christ is the Epiphany of God, in brilliancy like the most precious jewel.

Israel, in order to the securement of its holy destiny, was encircled by a hedge, which was designed to separate from it every common thing of heathenism [or the Gentile nations], and by this very process to mediate the future bringing again of the Gentiles through the blessing of Abraham. This barrierfirst, theocratic lawthen, churchly confessionhere appears ideally realized in the high wall, which, by means of its insurmountableness, excludes everything common, and by means of its twelve gates, kept by Angels, invites and receives all that is akin to God, i. e., all that is akin to God in the twelve-fold character-form of the Twelve Tribes of Israel.

The Tribes of Israel were designed to represent in theocratic ground-forms, the fullness of the different human dispositions for the Kingdom of God. These ground-forms are now all fulfilled in the perfecting of the spiritual Israel. Therefore, the gates are adorned with the names of the Tribes of Israel; they are indicative of the ground-forms of the people of God in the interior of the City, as well as of the ground-forms of the people of God entering into the City of God from all the quarters of the world.

In so far as the restoration of the people of Israel itself is concerned, a restoration of its kernel, on the platform of perfect Christian equality and liberty, is simply expressed with the typical import of its Tribes; any renewal, however, of Old Testament legal prerogatives is precluded by this same typical import. The same remark applies to the description of the Sealed (chap. 7). The sealed ones would not be called after Israel, if Israel were not to form a dynamical power amongst them; the same sealed ones would preclude the idea of elect Gentiles, if they were not to be typically understood.

The gates of the cities of Israel, especially Zion, were, even under the Old Covenant, open to the stranger, if he left his heathen practices without. They became the symbols of ingress into the holy City, into the sanctuary, into the fellowship of the saints (Psa 100:4), as well as the symbols of egress, in order to the conversion of the world (Isa 62:10), and in order to the bringing in of the King of Glory through its gates (Psa 24:7; comp. Gen 22:17 [Comm., p. 468, Am. Ed.]).The new City of God has twelve of these gates, in accordance with the sacred number of completeness. She is lacking in no gate of ingress or of egress.

The stone at Bethel on which Jacob slept when a wanderer, and where he beheld, in a dream, the heavenly ladder, was consecrated as a monument and altar; the prelude of the foundation stones of the House of God (Bethel, Gen 22:22), and of Christ the Corner Stone (Psa 118:22; Isa 28:16; Eph 2:20). This stone is, in the consummation, divided again into the twelve foundation stones of the wall of the holy City, marked with the names of the Twelve Apostles.

The ground-forms of Christs mission to the world, the Twelve Apostles, denote, as Apostles of the Lamb, also the ground-forms of the world-conquering cross, and, as such, the foundations of the City of God.

Sacred measure has, in the history of the Temple, an import similar to that possessed, in the Greek view of the world, by the Platonic Idea or the Aristotelian Form; except that the first unitously represents both the latter in the form of practical energy, as real power (Wis 11:20; comp. the Pythagorean system; Job 28:25-27; Isa 40:12).This power of Ideal Form pervades, in perfect supremacy, all the parts of the City of God,the City and its gates and its walls.

The form of the perfect geometric square or cube was the form of the Holy of holies. Now, this same form appears as the symmetry of the City of God. Of old, the Holy of holies was a well-nigh inaccessible sanctuary, guarded by terrors. Here, the great City of God has become a manifest and open Holy of holies.

The magnitude of the City exhibits it, in its length and breadth, as a World-City; in its height, as a Heaven-City.As the corona of the Temple, the City is the phenomenal image of the Kingdom of God, and thus, at the same time, of the glorified universe.

The holy wall which, as a theocratic and a churchly barrier, is an odium of all philosophy of wildness, commonness and indisciplinehere appears in its consummation, built of the material of the most precious jewel, a fact recognized afar off by the Spirit of Prophecy (Isa 54:11).

The covering of the Ark of the Covenant, which was, so to speak, the most Holy in the Holy of holies, was of pure gold (Exo 37:6). Now, the whole City is constructed of pure gold so pure that it glitters like crystal. The City is thus, in an unapproachable exaltedness of thought, signalized as Gods Sanctuary.

The Jewels worn by the High Priest in his breast-plate, were significant of the idiocrasies, the charismatic aptitudes of the Tribes of Israel; of their value, spiritual and affectional, for the heart of God, Whom the High Priest represented. Such a Divine heart-affection, in the perfection of the ground-forms of human charisms, is now reflected in all the jewels which form the foundation-stones of the City-wall. The whole City is founded, as it were, upon the breast-plate of the real High Priest.

As the precious stone was early constituted a symbol of a personal life, consecrate to God, so the pearl was made a symbol of Divine vital wisdom, of that piety which is concentrated in the knowledge or the righteousness of faith. Thus the value of wisdom exceeds that of pearls (Job 28:18; Pro 3:15, [Rev 8:11]);28 wisdom, however, is also symbolized by pearls and is divided, in its individual traits, into a plurality of pearls (Mat 7:6), whilst, in its consummate spiritual phase, it is concentrated in the One Pearl of great price, whose value surpasses that of all single pearls (Mat 13:46). But how does the pearl enter into a relation to the gate? In Isa 54:12, we read (in accordance with De Wettes translation): I make thy battlements of rubies and thy gates of carbuncles (?) and thy whole circuit of costly (precious) stones. The Septuagint distinguishes jasper for the battlements or parapets, crystals for the gates, precious stones for the walls. As the stone for the gates, , is one that does not elsewhere appear, and takes its name from the radiance of fire, but is assuredly not a carbuncle, if it be true that the ruby is of like significance with the carbuncle, we might suppose that John apprehended it as a pearl. The generation of the pearl from a wound in the pearl-oyster, its lodgment in the deep, the rarity and difficulty of obtaining it, are obvious symbolical motives for the use of it. The subsistence of each gate in one pearl is a speaking image of that heavenly simplicity which alone finds entrance to the eternal City of God.

In the golden pavement of the streets of the City, the gold of the buildings is raised to an even higher power. Gold like translucent crystal. How far is it from the streets of Jerusalemconsecrated though they werethrough Christian city streets and alleysin which morals and cultivation often, even to this day, carry on a conflict with barbarismto this goal! Here the lanes and streets are clean; the citizens walk on a pavement of gold, eternally clear and bright as a mirror.

The points which have reference to the perfection of the Theocracy, are followed by the fundamental features of the perfected, believing Gentile world.

As the most pious of the heathen discovered lively signs and traces of the Unknown God, not in their temples, but outside of these, and as the worship of God in spirit and in truth has in all time formed a contrast to the purely local worship on Gerizim and in Jerusalem, so, in accordance with these preludes, a perfect consciousness of the omnipresence of God in His Spirit has been formed. The obscure feeling of Gods omnipresence has continually developed more and more, both outside of the revelation of salvation and within it (comp. Gen 28:16 and Psa 139:7 sqq.). Here this feeling is exchanged for the constant contemplation of the presence of God, or, rather, for the perfect manifestation of God.

The universal natural revelation of God (Rom 1:20) was always, for the heathen, in respect of its fundamental traits, a revelation through the medium, particularly, of the great celestial lightsthe sun and the moon. This revelation is now restored and perfectedsun and moon are outshone by the glory of the Lord. In the spiritual radiance which proceeds from God, through Christ His Light-bearer, the lights of Heaven seem, as such, to vanish, because they are for the first time effectual in Him in their full import.

The heathen [or Gentiles] have, in the light of salvation, become nations in the purest sense,types of peoples, which, in their sanctified idiocrasies, conjoin to form the Kingdom of God. In the blessing of Noah, the first sketch of the variant destinations of the tribes of man appeared; at the foot of the tower of Babel, mankind was divided into gentilisms. The higher charismatic destination of humanity was, however, not only typically symbolized by the Twelve Tribes of Israel and expressed by the idea of the seventy nations and the number of the seventy disciples, but, moreover, it was the constant task of the Christian Church to work out, from the heathen confusion of peoples, the one people of God; but also, however, to work out from the one Christendom the heavenly family of peoples. Here, this heavenly family has attained a visible existence. The nations walk through the light-stream of the Kingdom of God as though they were bathing themselves therein.

Again, that which has ever been represented by kingsthat of which bad kings were significant as symbolical figures, and which good kings, heroes, approximately realized, in company with the kingly spirits who ruled right royally, though possessing neither crown nor sceptre (Mat 5:19), potentiated men, as central points of the social organization of humanityis likewise now fulfilled. The kings of the earth bring all the glory of the earth, their possessions brought under the service of spirit, into the City of God (Isa 49:23; Isa 60:16).

Furthermore, the security which man has now and then enjoyed under the protection of the law, in circles of civilization and on the heights of peace, in the bright day-time in antithesis to the night-time, has always been promoted by the Kingdom of God. Here, at last, in the consummation, the superb repose of Heaven prevails, secured by the light of eternal day, in the region of eternal sunshine. The gates of the City of God are not shut, because the day-time is permanent.

As the entire net value of the good things of earth is appropriated to the City of God, so also is the entire net value of humanity, in the glory of the peoples, their manifold and various gifts, the whole treasure of human culture. Israel was chosen to be the people of God, in order that it might make the peoples appear again as peoples, in the blessing of Abraham. It is the task of Christianity to this day to take away the covering of sin, of national corruption, from the beauty of the peoples (Isa 25:7). Here is the fulfillment. In contemplating the one glory of Christ, they all come forth in their glorythe treasure, the harvest of God, the triumphal spoils of Christ.

Real heathenism, however, such as disfigured even Judaism (see Romans 2), is then eliminated forever from the pure Church of God. Its characteristics are commonness [or profaneness, as opposed to consecrateness to God], rudeness, and uncultivation, on the one hand, and, on the other, abomination, transgression against nature, including the perverted forms of mis-culture and over-culture; and the common ground-tone is falsehoodthe falsification of the high and holy reality of God, the production of mask-like shadows, which in part appear as rude caricatures of reality, in part as caricatures which ape beauty and holiness. At this process of elimination, humanity, in its higher tendency, has labored, by Jewish laws of purification, Grco-Roman justice and police, and by the Christian administration of the keys [Schlsselamt], often amid great and gross distortions of the idea of the ban. Here, however, the City of God has attained to an eternal power of purity, in which, with twelve open gates, it still, in dynamical operation, for ever keeps everything common or ban-laden afar off.

As the circle of the Theocracy is surrounded by the circle of holy humanity, so the latter is surrounded by the circle of glorified nature.
Paradise was lost. Lost, however, only as to its visible appearance, and to the world. The grace of God secured the seed of Paradise, and Christ regained that seed for humanity. It lay under the snow, it burst forth again in foretokens and signs in the Promised Land and in Christian civilization.Here, Paradise is extant again, and how it has grown under the snow! The mysterious garden in Eden has become a glorified universe.
Yonder river of Paradise went out from Eden, the land of delight, and divided into the main rivers of earth. How soon it gathered earthly hues and fell under the doom of transitoriness! And even in Paradise it was no river of life. Gradually, indeed, a fountain of salvation burst forth in humanityburst forth out of the depths, out of the rock of salvation (Psa 46:5; Isa 12:3; Jer 2:13, et al.), being prefigured by the wells of the Patriarchs and the wells of the desert (Exo 15:27, et al.). Gradually, also, sacred brooks and rivers, Shiloah and Jordan, became streams of blessing, and a great river of life was predicted by Ezekiel.But here, the mighty, shining river of life bursts forth; it comes from the throne of God and of the Lamb, having, even in this present life, been heralded and opened as a fountain (Joh 4:7); it abides pure as crystal, it pours forth into infinitude through its one deep channel, and is adorned on either side with trees of life.

The one tree of life in Paradise speedily vanished, like a figure in a dream, a celestial apparition. Here it is again. It has become an endless avenue, a glorious grove, and in the plenteousness of its fruits and the healing virtue of its leaves a power of life is expressed which far exceeds all the conceptions of mortal pilgrims. It is the view of a nature completely elevated to the service of spirit, love and life.

Whilst there is here another reference to the fact that nothing banned [cursed] has existence in the City, this is certainly not a repetition of the idea set forth in Rev 21:27. We are rather reminded, within the domain of glorified nature, that, by virtue of patriarchal custom and Mosaic food-laws, a rigorous ban rested upon a large portion of nature. Christianity paved the way for the acknowledgment that every creature of God is clean that is (and can be) partaken of with thanksgiving. Here, there shall evermore be nothing banned (literally, set aside, , a term which it has been deemed necessary to interpret into , leaving out of consideration the textual reference). Paradise itself, in whose first rudiment God did, of old, but walk in mysterious appearances, has become a throne of God and of the Lamb. The Word once became flesh, that all nature might be spiritualized.

And because there is question here of the holy tillage of the eternal garden, as Adam was called to till the garden of Paradise, and because the task of tilling the field was resumed by the Theocracy and by civilization, Christianity next mediating the holy cultivation of the earth, the sons of God can here once more appear in the most dignified form. But as they shall serve [dienen] their God as His active servants [Knechte], so they shall rest in the contemplation of His face and bear His name on their foreheads as a people of high-priests, being ever newly energized by Him through the contemplation of His glory (1Jn 3:2).

And whilst, the cessation of the night-time is again mentioned here, as in Rev 21:23; Rev 21:25, let us recollect that even this semblance of tautology is done away with by a discrimination of the fact that in Revelation 21 the reference was to glorified humanity, but here it is to glorified Nature. The night side of Nature, diminished by the most manifold torches, lights and inventions for the obtaining of light, is here abolished.

And because God will Himself be the eternal Day-Light of the blessed, they need no more be continually sinking back into the bosom of night. Even under the Old Covenant, the prelude of a holy spirit-life, often emblematized by festal illuminations, flashed through the night-times of nature. The holy birth-night [WeihnachtChristmas] of Christ laid the foundation for the bringing in of eternal day. The Holy Supper became the pre-celebration of the morning of that day. As Christianity is in constant combat with ethical night, so Christendom is in constant combat with the uncomfortable features and distresses of physical night. Here, the eternal Day has dawned in the presence of God; therefore do the blessed reign,royally free, without ever losing their consciousness in night,into the ons of the ons.

EXPLANATIONS IN DETAIL

Rev 21:9. Comp. Rev 17:1. Ewald and Dsterdieck have also pointed out the contrast of our passage to that cited, which is couched in similar terms. The Bride.On the change of designations, see Dsterd., p. 565.

Rev 21:10. He carried me away.See Rev 17:3 (Eze 3:12; Eze 37:1; Eze 40:2; Act 8:39; 2Co 12:2). In accordance with the passages mentioned, we have to distinguish between purely spiritual transports and such as are also followed by a corporeal removal, accomplished, as it were, in a dream. To a great and high mountain.According to Dsterdieck, the Seer is taken to this mountain in order that he may obtain a free view of the City. The same exegete remarks that the mountain must be so great in order to be so high. The Seer, therefore [as Dsterd. maintains], stands on the mountain and looks down upon the City. A splendid view, it is true, but too modern. The symbolical expression points, according to Hengstenberg, et al., back to the fundamental passages in the Old Testament, especially Eze 40:2; Eze 17:22-23; Eze 20:40; Psa 48:1-2; also, particularly, Isa 2:2. Descending.See Rev 21:2. The difficulties which Hengstenb. and Dsterd. discover in the apparent repetition of Rev 21:2 vanish when we consider the parallel relation between the Heaven-picture and the Earth-picture.

Rev 21:11. Having, etc.Or, possessing. The dim radiance in which a large city is always enwrapped at the beginning of night may, on the one hand, have mediated this view; but, on the other hand, it is based upon the idea that the Shekinah no longer hovers over the holy Temple-mount alone, according to the words of the Prophet (Isa 4:5; Isa 40:5), but shines over the entire Holy City. Her light-giver (light-bearer).Dsterdieck opposes the assumption of Zllig, that the Messiah is intended by the , and cites Rev 21:23 in support of such opposition; that verse, however, is favorable to Zlligs viewas is also Heb 1:3. Like unto a stone most precious.Comp. Rev 4:3. A jasper stone, clear as crystal.See pp. 20 and 151. Comp. Psellus (in Wetstein): . Duesterdieck.

[, from Rev 21:23, is the effect of the Divine glory shining in her: see (also) Gen 1:14; Gen 1:16, (LXX.), where it is used for the heavenly bodies. Alford.E. R. C.].

Rev 21:12. Having a wall great and high.The measure of the wall, the gates and the City is qualified throughout by the duodecenary; not, therefore, by the number of complete worldly development, ten, but by the number of perfection of the people of God. Twelve is the number of theocratic perfection; hence it is the number of the Twelve Patriarchs, the Twelve Tribes of Israel, the Twelve Apostles, the perfected Church or heavenly Spirit-World (see p. 15). Here, therefore, there is repeatedly reflected, in all the duodecenaries of the City of God, the quantitative number of completeness and the qualitative perfection of the glorified Church of God. It, however, crosses and blends with the number of the world, the quaternary, and indeed is itself composed of three times four, i. e., the God hallowed world-number. Moreover, the quaternary, as it here appears, continually branches into threes. Thus, we read of twelve gates, distributed by threes on the four sides of the City. And again, the City itself, in its quadrangular form, is thrice quadrangularin length, breadth and heightand is thus a cube. The duodecenary is repeated a thousand times in the qualification of the stadia. The height of the wall is defined by the number twelve times twelve, or a hundred and forty-four. Even from these numeric proportions alone, the thoroughly symbolic nature of the whole picture of the City is manifest, and the same fact is further evident, in particular, from the height of the City.

And at the gates twelve angelsBengel judiciously remarks: They keep watch and serve as ornaments. We are not authorized to seek for a knowledge of any more definite relations which they may sustain to the City. So soon as we reflect that the new Jerusalem is no longer menaced by enemies, and that it consequently stands in need of no watchmen at its gates, explanations like that of Hengstenberg ariseviz., that these Angels symbolize the Divine protection against all foes of which the imagination, filled with the terrors resting upon the Church Militant, can conceive. [Duest.] A most marvellous imagination, truly! As if the blessed inhabitants of Heaven were timid children, or were threatened by empty terrors of the fancy! But even the idea of Angels standing always upon the gates for ornament has a singular aspect, and as watchmenwho, however, would be superfluous after the final judgmentthey would be obliged to stand in the gates. We have characterized them above as symbols of the destination of Jerusalem to be the medium of salvation to all the world, to all the four quarters of the world (see Isa 43:5; Isa 49:6; Mat 8:11). De Wette: Guards, probably after Isa 62:6 and after the type of the Levitic temple-guards [or porters] (2Ch 8:14). From this point of view, these Angels would symbolically represent the eternal security and inamissibleness of heavenly prosperity or salvation.29

And names inscribed.The twelve names upon the twelve gates, as the names of the Twelve Tribes of Israel, denote the whole manifoldness of the idiocrasies of the totality of Gods people. The typical fore-image is to be found Eze 48:30 sqq. Jewish Theology has drawn from this rich symbolism the absurd idea that every Israelitish Tribe of the new Jerusalem shall be permitted to go in and out only of that particular gate which is appointed for it (see De Wette, p. 198). If we were to interpret the sealed out of the Twelve Tribes (Revelation 7) literally, as Jewish Christians, we should here be obliged to go on to the tremendous deduction that the entire heavenly City is to be inhabited solely by Jewish Christians.

Rev 21:13. On the east.See the above-cited passage in Ezekiel, Rev 48.

Rev 21:14. Twelve foundations [Lange: foundation-stones].The twelve gates give rise to twelve sections of the wall, amongst which De Wette and Dsterdieck distribute the foundation-stones. In accordance with this disposition, four are to be conceived of as mighty corner-stones. Symbolical descriptions, however, should not be pushed beyond the idea which they are designed to convey. It may, at all events, be taken for granted that the twelve foundation-stones are open to view, like cornerstones in the ancient sense of the term. As the whole fullness of the theocratic natural disposition was set forth in the Twelve Patriarchs, so the whole fullness of Christs Spirit and salvation was manifested in the Apostles. The Apostle John could not, in modesty, have written this, is the cry of an idea-less, snarling criticism. The symbolic expression of the truth, that the celestial City of God is grounded upon the evangelic foundations of the twelve Apostles, can, however, no more lose its ideal value through the one consideration that the name of John is pre-supposed to accompany the names of the other Apostles, than through the other consideration that the name of Paul seems to be omitted from the group; nor is it a necessary inference from, the citation of the Twelve Tribes of Israel in our passage, that the modifications in their names (Revelation 7) are to be abolished. Comp. Eph 2:20, where a freer apprehension of the symbolic idea already appears: built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the corner-stone.

Rev 21:15. He that spake with me (see Rev 21:9) had a measure.Comp. Eze 40:3; Eze 40:5. The fact that the discourse occurring in symbolical representations must be determined by the fundamental thought thereof, is evidenced by Zec 2:3 sqq. The angel who shows John the City (comp. Rev 21:9) gives him a perfectly distinct idea of its dimensions by actually measuring it before the eyes of the Seer (Bengel, Ewald, De Wette). Duesterd.The measure (see Rev 11:1; Eze 42:16) denotes the ideality of the eternal Church, the Divine knowledge and appointment of itqualities which are expressed also in John 17; Romans 8; Ephesians 1. The measure is golden: through the Divine faithfulness, the ideal Church has become the actualized eternal Church. The Angel performs the measurement in the true sequence: first, the City is defined, with reference to the fullness of its inhabitants; next, the proportion of the gates and the wall.

Rev 21:16. And the City lieth.The fact (Rev 21:16 a) that the City lies (; comp. Rev 4:2) four-cornered (like ancient Babylon and the new Jerusalem of Ezekiel), rectangular, and with equal length and breadth, and that therefore the ground-plan of it forms a perfect square (comp. Eze 48:16), is recognized by John even before the Angel begins to measure. Duesterd.Twelve thousand stadia, i.e., 300 geographical [German (1384 Eng. statute)] miles. It is a question whether the 12,000 stadia qualify the whole area of the City, so that the dimensions of each side amount, to 3,000 stadia (in accordance with Vitringa, et al.), or whether the 12,000 stadia are to be taken as applying in their entirety to each of the four sides, and as referring also to the height (Bengel, Zllig, et al.). In regard to the former hypothesis, the further question arises, whether the height also is stated at 3,000 stadia, like the length and the breadth. De Wette opposes the idea that the height of the City amounts to 12,000 stadia. The conception would, in such case, he declares, be that of a lofty fortress, whilst it is manifestly a city that is represented, as mention is made of streets (Rev 22:2); he even maintains that the height is determined only by the wall.30 Dsterdieck, on the other hand, finds in the 12,000 stadia the measure alike for length, breadth and height (with Bengel, Hengstenberg, et al.). Whilst the idea is a prodigious one, we must recollect that we have to do with a thoroughly symbolical description. A height of even 3,000 stadia far exceeds that of the loftiest steeples. If, however, we keep strictly to the text, we find that, the measure of the entire square in respect of length and breadth, as the measure of the City, is 12,000 stadia; and, accordingly, the height of the City is to be determined by the quarter of this, as 3,000 stadia. The fact that the wall will then be considerably lower than the height, of the City itself, should not occasion any difficulty. The height of the Kingdom of God towers far above the theocratic barrier. Here, therefore, the typical cube-form of the Tabernacle is realized in the highest sense; and the breadth, length, depth and height of the Divine dispensation of salvation (Eph 3:18) are embodied in symbolical significance, in analogy with the incarnation of the Word. (The Word became flesh [Joh 1:14].)

Rev 21:17. Her wall.The height of the City is not the height of the wall, as Bengel also assumes, and therefore maintains that the 144 cubits are equivalent to the 12,000 stadia. Duesterd.The measure of a man.The additional clause: which is that of an angel, occasions difficulty. De Wette: The Angel has made use of human measure. Ebrard: The measure of glorified men is like the measure of the Angel. Hengstenberg (and Dsterdieck): The measure of the Angel, who makes his measurement for men, is like the measure of men. A reminder of the symbolic import of the act of measuring is probably contained in our passage;the human measure with which the Sanctuary was measured, is here an angelic measure, i. e., it has a symbolic, higher import. The Seer frequently inserts similar reminders of the symbolic nature of his forms of speech; see especially chs. Rev 1:20; Rev 13:18; Rev 16:14; Rev 17:9. Now if the wall denotes the security of the City of God, and the cubit the measure of the Sanctuary, the height of 144 cubits is expressive of the perfect measure of heavenly confirmation or verification: the theocratic twelve of the plan of the Kingdom multiplied by the apostolic twelve of the consummation of the Kingdom in the fullness of the Spirit of Christ. This symbolical nature of the cubit-measure is expressed in the prophecy of Ezekiel by the fact that every cubit there spoken of is a hand-breadth longer than a common cubit. The figure of the wall approaches the idea of Zechariah (Rev 1:5): For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her; [Lange (not, G. V.): and will manifest my glory in her]. The prodigious extent of the City is also expressive of an ideaor, rather, of the ideal fact that it extends, with unseen limits, through the universe, and towers up into the height of eternity; that it belongs to Heaven, whence it has descended to earth. A discussion of the relative lowness of the wall in proportion to the height of the City, see in Dsterdieck, p. 568.

Rev 21:18. And the structure of her wall.The materials. On the rare word , comp. the Lexicons. Jasper.See above, p. 20. The material of the wall is thus of like import with its height,infinite value in infinite duration, qualities which both appertain to the most precious of precious stones. The city was pure gold.The material of the houses is absolutely pure gold, similar, in consequence of this purity, to pure crystal or glass.

This may be understood as referring either to the transparency of glass, or to the mirror-like brightness of crystal. We adopt the latter signification, retaining it also when is predicated of the golden street-pavement [] (Rev 21:21). According to Ebrard, there is a prospect that, gold itself will really be translucent in the world to come. The genuine heavenly purity and faithfulness of the inhabitants of the City shall, therefore, be reflected in the golden brilliance of their dwellings.

Rev 21:19. The foundations of the wall etc.The meaning is, that the foundations or foundation-stones of the City consist of precious stones, as is clearly evident from the following verse (comp. Isa 54:11). As the twelve have nothing to do with the number of the Israelitish Tribes (comp. Rev 21:14), that artificial mode of interpretation by which the stones (Rev 21:19 sq.) are brought into an assumed relation to those worn by the High-priest in his breast-plate (comp. especially Zllig Excursus II., pp. 456 sqq.; also Ewald II., Luthardt, Volkmar), is to be discarded as decidedly as the vain attempt to assign individual jewels to individual Apostles (Andr., Bengel, et al.). Duesterd. If it be proved that a relation exists between the Twelve Tribes of Israel, whose names the High-priest wore in his breast-plate, and the Twelve Apostles,a relation as between the theocratic plan and the apostolic development,a general relation will also be assumable between the jewels in the breast-plate and the jewels which constitute the foundations of the Holy City. But if an individual combination of the Twelve Tribes and the Twelve Apostles is impracticable, it will be still less possible to make out a concordance of the stones in the high-priestly breast plate and the foundation-stones of the New Jerusalem. The general symbolic significance lies in the nature of the precious stones, and also, particularly, in their colors, in the grouping of which they appear as a symbolism of eternal individualities, all, in equal purity, brilliant with the same light, which they refract in the most diverse rays (see Introduction, pp. 20 sq.; Langes Miscellaneous Writings, vol. 1. p. 15). The first . jasper.Comp. pp. 20 sq. and 151, and Rev 21:11. Sapphire.Exo 24:10; Exo 28:18; Eze 28:13; see Winer, Title, Precious Stones; [also Kittos Cyclopdia and Smiths Dictionary of the Bible]. Our sapphire is sky-blue (comp. Eze 1:26), translucent, and harder than the ruby. That which the ancients so denominated, must, according to Pliny (37, 39) and Theophr. (ch. vi. 23, 37), have been the lapis lazuli, etc. Winer remarks, in conclusion, however, that we must suppose the Hebrew word to denote the true sapphire, as is clearly evident from the passages cited from Exodus and Ezekiel. The opinion of Dsterdieck, therefore, who assumes the lapis lazuli to be intended, is incorrect. Chalcedony.Not the agate, precisely. Winer: A chalcedony-agate. Emerald.Grass-green, not very hard, translucent, with double refraction (see Winer, Precious Stones, No. 3).

Rev 21:20. Sardonyx.See Winer, No. 16; comp. No. Revelation 1 : Consisting of a combination of onyx and carnelian. Sardius.Or carnelian: it is striped with brown and is not very sharply distinguished from the preceding stone. Chrysolite.See Winer, No. Revelation 10 : Pale-green, perfectly translucent, with double refraction. According to Pliny, it is of the color of gold, and hence the topaz has been understood by it. Beryl.Winer, No. 11. Topaz.Winer, No. 2. This seems to have been frequently confounded with the chrysolite. Chrysoprasus.Winer, No. Revelation 15 : Pale green, shading into yellowish and browntranslucent. Jacinth [Hyacinth].Winer, No. 7. Amethyst.Winer, No. 9.

In respect of color, we distinguish blue stones: Sapphire, chalcedony, amethyst (violet-blue); Green: Emerald, beryl, and, more or less, chrysoprasus; Golden or yellow: Chrysoprasus (see above), chrysolite, topaz; Red: Hyacinth [jacinth], sardonyx, sardius (carnelian). The jasper is, most probably, as a diamond, of the pure hue of light; as an ordinary jasper, it would be non-translucent and of various colors. It is evident from chs. Rev 4:3, Rev 21:12, as well as from the fact that in accordance with New Testament order it stands at the beginning, and in accordance with Old Testament order at the close, that it is to be regarded as the chief or most precious stone. Of the jewels in the breast-plate two names are absent from our catalogue, viz., the ruby and the agate, whilst, on the other hand, the names chalcedony and chrysoprasus are wanting in the breast-plate (comp. Introduction, p. 20). For a comparison of the lists, see Ebrard, pp. 533 sqq.; Hengstenberg, vol. ii, pp. 417 sq. [Eng. Trans.]; De Wette, p. 200.

Rev 21:21. Of one pearl.Dsterdieck quotes the Jewish tradition from Bava Bathra: Deus adducet gemmas et margaritas, triginta cubitos longas, totidemque latas. There is, however, a heaven-wide distinction between a great pearl as modified by Christian symbolism, and a great pearl as modified by Jewish Chiliasm. The broad-way of the city. [i. e., the flat, as opposed to the elevated, the buildings]. Doubtless significant of the pavement or ground of all the streets and alleys; not merely the market-place (Bengel) or principal street (Zllig). [See foot-note Rev 11:8, p. 231.E. R. C.]. As it were translucent glass.We apprehend this not literally, but poetically, of the mirror-like brightness.

Rev 21:22. The peculiar glory of the City is further described. Duesterdieck. That is, the pause is unobserved by him.

[In the old Jerusalem the Temple was at once the dwelling-place and the concealer of Jehovah. Though present, He was not visibly presentin a sense He was sheltered by the Temple. The new Jerusalem shall have no place for the shelter of the Lord, for she shall be sheltered by Him. He shall tabernacle over her, Rev 7:15. Her inhabitants shall dwell under His manifest and sheltering light. He shall be her Temple.E. R. C.]

Rev 21:23. The glory of God lightened her.See Isa 60:19. On the distinction between this passage and Rev 21:11, see above.

Rev 21:24. And the nations (Isa 2:3; Isa 60:11; Psa 72:11) shall walk by means of [Lange: through] her light.Significant future. This description, drawn from the declarations of the old Prophets, does not justify the idea of those expositors who conceive of the heathen [nations] and the kings as dwelling outside of the City (Ewald, De Wette, Block et al.), or who would even attempt to determine what moral condition the heathen [nations] now admitted into the new Jerusalem, occupied during their earthly life (Storr, etc.). Duesterdieck. Their glory.That is, that which the kings possessed of glory. The Apocalyptist knows no political partyism. He recognizes a glory of the kings and also a glory of the peoples (Rev 21:26).

[Alford: If then the kings of the earth, and the nations bring their glory and their treasures into her, and if none shall ever enter into her that is not written in the book of life, it follows that these kings, and these nations, are written in the book of life. And so perhaps some light may be thrown on one of the darkest mysteries of redemption. There may be,I say it with all diffidence,those who have been saved by Christ without ever forming a part of His visible organized Church.

The conclusion may be granted without recognizing the force of the argument. The distinguished commentator takes for granted that the kings and nations are those that lived before the Millennial period, or at least before the great consummation. Is it not rather probable that the great truth is adumbrated in this revelation (see also Rev 20:2, last clause), that, even after the new creation, the human race is to be continued (ever propagating a holy seed, such as would have been begotten had Adam never sinned) under the government of the glorified Church?E. R. C.].

Rev 21:25. Her gates shall not be [Lange: do not be] shut.They stand open uninterruptedly, for the bringing in of all the glory of the kings and the peoples (Isa 60:11).

Rev 21:26. And they shall bring.An impersonal subject should be supplied to (comp. Rev 12:6; Rev 10:11 [the reading ]; Luther, Bengel, De Wette, Hengstenb., Ew. II., et al.), not (Ew. I., Zll.). Duesterd.

Rev 21:27. Anything common.See Rev 21:8; Rev 22:15; Act 10:14. The elevation of the Apocalypse above Judaistic views is sufficiently evident from this passage alone, which, in connection with the preceding context, thoroughly distinguishes between believing ethnics and the essence of ethnicism, determining the purely in accordance with moral characteristics.

Rev 22:1. A river.The water of life is not to be taken here in a purely spiritual sense, at least not, primarily, as in Joh 4:14; Joh 7:38. It denotes the stream of spirituo-corporeal life-power which, as an eternal renewing power, ensures the imperishability and vital freshness of the new world (see Eze 47:1; Zec 14:8; comp. 1Pe 1:4). The unitous spirituo-corporeal operation is especially expressed in the fact that the river proceeds from the throne of God and of the Lambfrom the living God, through the glorified Christ, in accordance with the heavenly species of His resurrection-life. The properties of the river of Paradise, which operated as a purely natural blessing (Genesis 2), and those of the spiritual fountain of healing, first promised by the Prophets and subsequently opened in Christ, are united in this river. As a river, it is cosmically permanent, and as a river that proceeds from the throne of God, it is absolutely permanent. Its source is not situate under the Temple-mount or under the Temple itself, but in the depths of the Divine revelation of love and life, in the profundities of the Divine government consonant with that revelation. As the trees of life are ensured by this eternally clear river, so the river is ensured by the Divine throne itself.

Rev 22:2. In the midst of her broad-way.Dsterdieck, with Ewald, refers to also; but how this view can be accompanied by the conception that the trees stand on both sides of the river, is not clear (see Eze 47:7; Eze 47:12).

A tree [Lange: Gehlz=wood] of life.=a wood, a collection of trees, having the common character of trees of life (see Rev 2:7), generically denotes the entire mass of trees (Bengel, De Wette, Ewald, et al.). Duest. De Wette gives: the tree [Baum] of life, and adds: Which produces twelve fruits, bringing forth its fruit every month (Eze 47:12); this, however, can only mean twelve fruit-harvests or fruit twelve times. Twelve kinds of fruits (Lutheran Version; [twelve manner of fruits, E. V.]) are, at all events, not intended. All the fruits are fruits of life.

And the leaves, etc.These words contain, first, an expression of the highest vital efficacy. Even all the leaves of all these trees possess a vital energy which can be conducive, as a healing power, to the health of even the heathen or nations. As extreme views, are opposed the interpretation of Bengel, who holds that reference is had to the conversion of the heathen to whom in this life the Gospel has not been preached; and the interpretation of Hengstenberg, who thinks that the vital forces of the heavenly Jerusalem are intended, as serving in the present age (!) for the conversion of the heathen (Hengst., vol. II., p. 433 [Eng. Trans.). It is not necessary through fear of an apocatastasis, either to do violence to the text, or to place the hope of an infinite healing operation in the leaves of the tree of lifean operation which is expressed by the river, but does not coincide exactly with the restoration-theory. Another contrast is presented in the inclination of Bleek and De Wette, with Ewald and Zllig(also Ebrard), to find a reference to heathen [nations] dwelling outside of the City, and the view of Dsterdieck, who holds that simply the eternal refreshment and beatification of believing heathen [nations] is made prominent. According to Ebrard, the fruits manifestly serve as food for the inhabitants of the City, and the leaves for the healing of the without the City; the latter, he continues, do not need such a as to be healed of godlessness and converted therefrom, but they must be brought from the condition of undeveloped and weak faith and dawning knowledge, to the ripeness of the full stature of men in Christ. It might be queried how does this interpretation correspond with the distinction of milk and strong meat [food]? Taken literally, the leaves might be reckoned as strong meat. But let us recollect that we are at present in the third sphere of our description, in which the transfiguration or heavenly glorification of nature is spoken of. Here the expression denotes the highest sanative operation of natureeven the leaves of the trees whose fruits are the vital nourishment of Gods people, serve for the healing [Therapie] of the heathen [nations]. We apprehend the word [healing] in the wider sense, and observe, with Dsterdieck, that these heathen [nations] have been mentioned before in Rev 21:24. The remark of Dsterdieck, that the heavenly enjoyment of life is contrasted with the lack of vital power under which those referred to labored in this present life, is not in itself incorrect, but it gives rise to the question: wherefore are the leaves mentioned? As the river of life cannot be restricted to the City, so, also, the trees of life, with their fruits and leaves, can be regarded only as a health-giving blessing, stretching out into infinitude; and thus the passage coincides in general with analogous utterances of Paul (1Co 15:26-28). [See additional comment on Rev 21:24, p. 388.E. R. C.]

Rev 22:3. And nothing cursed shall be any more.See Syn. View; comp. Zec 14:11.31 Ebrard traces the directly back to the cherem, distinguishing, however, as cherem, persons and things (in accordance with Lev 27:28 and other passages). There is yet another distinction to be made, however, between the cherem and the .

And His servants shall serve Him.The idea of religious service presented by does not preclude the idea of a service rendered in the heavenly culture of the new Paradise, because, in the glorified world, cultus and culture shall have become one.

[There seems to be a great and blessed truth conveyed by the conjunction of and . His slaves () shall be elevated to the dignity of temple-servitors. The idea is akin to that presented by our Lord, Joh 15:15 : Henceforth I call you not servants (=slaves), but I have called you friends.E. R. C.]

Rev 22:4. His face.Mat 5:8; 1Co 13:12; 1Jn 3:2.His name.See chs. Rev 3:12; Rev 14:1.

Rev 22:5. And night shall not be any more.This is simply a repetition, according to De Wette, Ebr., Dsterd (see Syn. View). Hengstenb. discovers here an antithesis harmonizing with the Gospel of John, to wit, the antithesis of day as the time of safety and good, and night as the time of peril and evil (?); he remarks, by way of illustration: Any one who has lived with a wakeful eye through the year 48 is acquainted with this distinction of day and night. It might be replied: Any one who has become acquainted with it only under such a date, knows it but very imperfectly, to say the least.

And they shall reign.In a still higher sense than in Rev 20:4; Rev 20:6, says De Wette. To which we query: in what respect? We would remind our readers that reference is here had to the relation of the blessed to the celestial spheres of nature; this fact endows the expression with the import that all dependence upon the power of nature shall be done away with.

Into the ages of the ages.The antithesis see in Rev 20:10.In the region of the damned there continues, according to the same passage, the antithesis of day and night. The ons of the blessed are raised above the vicissitudes of temporality, because in God is eternity, the inexhaustible fountain of holy, festal seasons; and Christ has, in reality, freed even time from the curse of temporality, and made it the rhythmic succession of the fullness of eternity, the development-form of eternal life.

[NOTE ON THE NEW JERUSALEM.]

By the American Editor

It was the design of the American Editor to prepare an extended Excursus on this subject. Circumstances, however, over which he has no control, prevent his doing more than present a brief sketch of the views of representative commentators, afterwards indicating those points of his own hypothesis that he did intend thoroughly to discuss.

a. Sketch of Views

So many and variant have been the opinions on this subject that it seems impossible to classify them. The following extract from Elliott will be regarded as a fair exposition of the views of those mentioned by him.
It has long been a disputed question amongst prophetic expositors, where precisely the New Jerusalem of the 21 and 22 chapters of the Apocalypse is to have position; whether during or only after the Millennium; and if synchronous with it, whether as identical or not with the glorified Jerusalem prophesied in the Old Testament. Of the older Fathers alike the pre-millenarian Tertullian, and the anti-pre-millenarian Augustine, explained the glorified Jerusalem of O. T. prophecy as identical with that of the Apocalypse; the one (Tertullian) however, as symbolic of the risen saints millennial glory, the other (Augustine) of their heavenly and everlasting blessedness. Again, of the moderns Whitby and Vitringa, whilst also identifying the two figurations, did yet explain them to signify the millennial earthly blessedness of the still living Christian Church. Faber would separate the two, and make Isaiahs Jerusalem of the latter day, with its new heaven and earth, alone millennial, that of the Apocalypse post-millennial; to which I may add that some expositors, while explaining one or both to prefigure earthly glories destined for Gods people, make the restored and concerted Jews nationally, not the Church Catholic generally, the grand object and chief intended recipients of the coming glory.

Elliott himself (5th edition) supposes the New Jerusalem to have existence from the commencement, and throughout the progress, of the millennial period. With this opinion the majority of pre-millenarians probably agree, though with vast differences as to particulars. Elliott argues his position from(1) a comparison of Rev 19:7-8, with Rev 21:2; Rev 21:9; (2) a comparison of Rev 19:10, with Rev 22:8-9, inferring from the coincidence that the same event must have been referred to; (3) what is said concerning the nations, chs. Rev 21:24; Rev 22:2, manifesting that there will be men in the flesh during the New Jerusalem, which, he assumes, could not be, after the General Resurrection; (4) a comparison of Dan 7:18 (where the saints everlasting reign dates from the fall of Antichrist) with Rev 22:5. He supposes (after Mede and several of the Ancient Fathers) that the entire millennial period constitutes the day (period) of Judgment; that at the beginning of this day, the great White Throne is set up, at which time occurs a partial conflagration; that at the close shall be the casting of death and Hades into the lake of fire, the great conflagration, the new heaven and earth, and the more complete and perfect establishment of the Kingdom.

Alford writes: The whole of the things described in the remaining portion of the Book are subsequent to the General Judgment, and descriptive of the consummation of the triumph and bliss of Christs people with Him in the eternal kingdom of God. This eternal kingdom is situated on the purified and renewed earthbecome the blessed habitation of God with His glorified people.

Barnes (and with him probably the majority of post-millenarians) looks upon chaps. Rev 21:1 to Rev 22:5, as descriptive of the heavenly state of the entire body of the redeemed. He writes: The whole of Revelation 21, and the first five verses of Revelation 22, relate to scenes beyond the judgment, and are descriptive of the happy and triumphant state of the redeemed Church, when all its conflicts shall have ceased, and all its enemies shall have been destroyed. That happy state is depicted under the image of a beautiful city, of which Jerusalem was the emblem, and it was disclosed to John by a vision of that citythe New Jerusalemdescending from heaven. Jerusalem was regarded as the peculiar dwelling-place of God, and to the Hebrews it became thus the natural emblem or symbol of the heavenly world. The conception having occurred of describing the future condition of the righteous under the image of a beautiful city, all that follows is in keeping with that, and is merely a carrying out of the image. It is a city with beautiful walls and gates; a city that has no templefor it is all a temple; a city that needs no lightfor God is its light; a city into which nothing impure ever enters; a city filled with trees, and streams, and fountains, and fruitsthe Paradise Regained.

b. Hypothesis of the American Editor

I. The period of the New Jerusalem will be subsequent to the General Resurrection and Judgment of Rev 20:11-15, and the new Creation of Rev 21:1. This is, manifestly, the normal sense of the connection between Rev 22:1-2 of Revelation 21, and is not to be set aside but for most cogent reasons. This view involves no real difficulties; and, still further, the entire description forbids the thought that the even partial sinfulness that will exist in the subjects of the Millennial Kingdom should have existence under the light of the New Jerusalem, or that its glories should be dimmed by the assaults of Satan and the rebellion of Gog and Magog.

II. Its seat will be the New Earth (comp. Rev 21:1-2; Rev 21:24). It is vain for us to speculate as to whether that New Earth will be identical as to substance with the present, or whether it will be different. It is impossible for us to determine whether the present abode of the human race will be simply regenerated by fire, or whether from the universal chaos into which all things may be reduced (2Pe 3:10; Rev 20:11) some entirely new Earth, or dwelling-place for man, may not be brought forth.

III. It will exist1. As a real Citythe glorious home and capital of a glorified Community (the Bride). 2. As a Material Symbol of that Community, its order and glory.32

From the admitted fact that what the Apostle saw was a Symbol, many leap to the conclusion that a real city, or place of abode, could not have been symbolized. It is admitted by all that that which John beheld was a simulacrum. He did not directly look upon that which was not to exist for at least three thousand yearshe beheld, merely, a Visional Symbol. But what was the nature of that Symbol? Was it immediate? i.e., did it symbolize a City that is yet to come into existenceor was it mediate? i. e., did it symbolize something else than a City, namely (in this instance), a glorified community? In the judgment of the writer it performed the double office set forth in the last paragraph on p. 146. Primarily it was an Immediate Symbol symbolizing a material City; but, secondarily, as the City was itself to be a Material Symbol, of the inhabiting Community, it was a Mediate (Aberrant) Symbol of that Community.

This double use of the Symbol should occasion no surprise. For, in the first place, it is most common in all languages to denote by the same term, as London, sometimes the City, sometimes the mass of its inhabitants, and sometimes the complex of the two. This was common amongst the writers of the Scriptures.he Scriptural uses of Zion, Babylon, Tyre, will present themselves as illustrations to the minds of all. And, secondly, a material City is frequently a type of its inhabitants, or of the State of which it is the Capital. No one can visit Rome without being impressed with the fact that, in its combined ruin and grandeur, its death and life, the existing City is itself the type of the existing Roman Church. This in old times was true of Babylon, of Athens, of Tyre, of Rome, and especially of Jerusalem. And, doubtless, it is in great measure owing to this fact that a City and its inhabitants are so generally designated by one and the same name. In the judgment of the writer, as the old Jerusalem symbolized the Israel of which it was the Capital, so the New Jerusalem will symbolize the glorified Community33 of whom it will be the abode and Capital.

Concerning the hypothesis that the New Jerusalem will exist as a great City, it may be said: 1. There are many things in the description that have their most natural (their normal) application to such an abode, as is evident upon the bare perusal. 2. This application is supported by the following considerations: (1) A material dwelling-place is as necessary for resurrected saints as was Eden for Adam, or Canaan for Israel. (2) It should occasion no surprise if the same loving care that will raise and glorify the body should prepare a fitting and glorious abode for it. (3) It should be regarded as no strange thing if He who prepares for the body should grant us an inspiring, though general, description of its future abode. (4) On the contrary, the giving of such a description would be but in accordance with Jehovahs dealing with Israel before leading them into Canaan, and in continuance of the information given us by the Prophets concerning the Palingenesia, and especially by the Apostle Paul, Rom 8:20-21.

As to the hypothesis that a glorified Community was in some sense symbolized, it may also be said that while there are many things in the description that find their most natural objective in a material City, there are others that cannot be so regarded; as, for instance, that the New Jerusalem is the Bride of the Lamb. We are shut up to the conclusion that a glorified people were contemplated in the exhibition of the Symbol.

In conclusion of this whole matter it may be remarked that the double hypothesis announced by the writer best satisfies the conditions of the problem; is in accordance with the ordinary and Scriptural use of the names of Cities, especially of Capitals; and is precisely analogous to the Divine declarations concerning the old Jerusalem.
IV. We should distinguish between the Material City and the New Earth. The former has its situation in the latter, as London in England. We should also distinguish between the citizens of the City and the nations (Rev 21:24). The former are risen and glorified Saints, who constitute the Bride (Rev 21:9), the governors (Rev 22:5, last clause) of the New Creation (see below in V., VI.). The latter are (probably) men in the flesh, who walk in the light of the City, who bring their glory and honor into it, and who are healed (or kept in health) by the leaves of its tree of life (chs. Rev 21:24-27; Rev 22:2), i. e., who are under its instruction and government (see below in VII.).

V. The term The Bride probably identifies the citizens of the New Jerusalem with the subjects of the First Resurrection (see the Add. Note on the Marriage, pp. 336 sq.). This body, the Bride (identical probably with the 144,000 of Rev 14:1), will probably be completed at the time of the Marriage, Rev 19:7-9. Into that glorious company it is probable that only those who have been partakers of Christs humiliation and suffering (either personally in company with Him, or throughout the present on, the period of the humiliation of His body, the Church, Col 1:24) shall be received (comp. Luk 22:28-30; Php 3:10-11; 2Th 1:5; 2Ti 2:12; Rev 2:10; Rev 2:26; Rev 3:12; Rev 3:21; Rev 6:9-11; Rev 19:4-6; see also the Add. Note on the Marriage, as above.34 These are they who sit on Christs Throne, who are united with Him in authority,who, as related to Him constitute the Bride; as together with Him constitute the Kingdom, i. e., the governing power (see Excursus on the Basileia, II. 1 (4), p. 99).

VI. Rev 21:2; Rev 21:9-10, does not refer to the Marriagethat took place at the beginning of the Millennial period (see Note on the Marriage, pp. 336 sq.), but to a new manifestation of the prophetical Bride, the Wife. Doubtless before, or at the very moment when, the earth and the heaven fled away (Rev 20:11), she was rapt away to the secret place of Jehovah. These verses describe her as descending from the bosom of her God, out of the New Heaven, clothed in new beauty, upon the New Creation, over which she is to dominate.

VII. The nations (see above in IV.) will consist (probably) of men in the flesh, freed from sin and the curse, begetting a holy seed, and dwelling in blessedness under the government of the New Jerusalem. They will be, not the offspring of the glorified Saints, who neither marry nor are given in marriage (Mat 22:30), but the descendants of those who live in the flesh during the period of the Millennial Kingdom. Brown triumphantly asks, How the inhabitants of the heavens and earth that now are, are tided over this (the) all enveloping, all reducing deluge of fire, into the new heavens and the new earth? In answer it may be said, The same Almighty power that conveyed Noah and his family across the waters of the first deluge, can bear other families across the fiery floods of the second, to be the progenitors of the continued race. It may be retorted that there is no promise of such a miracle. That there is no expressed promise is admittedbut the Divine prediction of an event ever implies the promise of a sufficient cause.

VIII. Although the New Jerusalem state is not to be confounded with the Millennial Kingdom, nor to be regarded as a simple continuance thereof, it is to be looked upon as the antitype of that Kingdom. In a sense, it is that Kingdom raised to a higher planecompletely freed, in its territory and its subjects, from all remains of the curse. The Millennial Kingdom is the reign of the Saints over a race and earth freed indeed from the assaults of Satan, but still, in measure, in sin and under the curse; the New Jerusalem period is that of the reign of the Saints over a race and earth perfectly purified.

IX. The City itself, as it will have placed in it the Throne of God and the Lamb (Rev 22:3), will become the noblest of the many mansions of Heaven. Neither it, however, nor the New Earth on which it is situate, including it, will be the totality of Heaven. John saw the Bride descending out of Heaven (Rev 21:2). The New Earth will be one of the loyal provinces of Heaven, under the light of Heaven, governed by the citizens of Heaven; but it will be the abode of men in the flesh. May it not bear to Heaven a relation similar to that borne by Eden before the fall? Although in it there will be no death, possibly from it will be transported to other scenes its blessed inhabitants, when they have passed through their painless, ennobling pupilage. Possibly, its inhabitants may pass away to other mansions in the Fathers House, where dwell, it may be, the Angels who kept their first estate, and the glorified subjects of the Millennial Kingdom, and others glorified who did not attain to the first Resurrection.

X. The prophecies of the Restoration and the Palingenesia (like those of the Advent) have probably a double application. Initially and typically they may refer to the Millennial Kingdom, which is a type of the New Jerusalem. Ultimately and completely, they have respect to the latter, the Kingdom of the Perfect Restoration.

XI. In conclusion, the writer would remark that he feels most keenly that speculation on this subject is dangerous. Speculation, however, to some degree there must be, if there be study,and study there must be, if we be obedient to the command implied in the benediction, Blessed is he that readeth and they that hear the words of this prophecy (Rev 1:3). It may also be remarked that those who hold the current opinion as to the New Jerusalem, speculate as really as does the writer. The study of the Divinely given Revelation has convinced him of certain facts concerning this great and glorious subject. These facts, together with certain probable implications, he has stated with trembling, and he trusts with becoming modesty. He now submits them to the considerate construction of his readers.E. R. C.]35

A SONG MADE BY F. B. P.

To the tune of Diana.

Jerusalem! my happy home!
When shall I come to thee,
When shall my sorrows have an end,
Thy joys when shall I see?
O happy harbor of the saints,
O sweet and pleasant soil,
In thee no sorrow may be found,
No grief, no care, no toil.
In thee no sickness may be seen,
No hurt, no ache, no sore;
There is no death, no ugly deil,
Theres life for evermore.
No dampish mist is seen in thee,
No cold nor darksome night;
There every soul shines as the sun,
There God Himself gives light.
There lust and lucre cannot dwell,
There envy bears no sway,
There is no hunger, heat, nor cold,
But pleasure every way.
Jerusalem! Jerusalem!
God grant I once may see
Thy endless jovs, and of the same,
Partaker aye to be.
Thy walls are made of precious stones,
Thy bulwarks diamonds square,
Thy gates are of right orient pearl,
Exceeding rich and rare.
Thy turrets and thy pinnacles
With carbuncles do shine,
Thy very streets are paved with gold,
Surpassing clear and fine.
Thy houses are of ivory,
Thy windows crystal clear,
Thy tiles are made of beaten gold;
O God, that I were there!
Within thy gates no thing doth come
That is not passing clean,
No spiders web, no dirt, no dust,
No filth may there be seen.
Ah, my sweet home, Jerusalem!
Would God I were in thee,
Would God my woes were at an end,
Thy joys that I might see.
Thy saints are crowned with glory great,
They see God face to face,
They triumph still, they still rejoice,
Most happy is their case.
We that are here in banishment
Continually do moan;
We sigh and sob, we weep and wail,
Perpetually we groan.
Our sweet is mixed with bitter gall,
Our pleasure is but pain,
Our joys scarce last the looking on,
Our sorrows still remain.
But there they live in such delight,
Such pleasure, and such play,
As that to them a thousand years,
Doth seem as yesterday.
Thy vineyards and thy orchards are
Most beautiful and fair,
Full furnished with trees and fruits,
Most wonderful and rare.
Thy gardens and thy gallant walks
Continually are green;
There grow such sweet and pleasant flowers
As nowhere else are seen.
Theres nectar and ambrosia made,
Theres musk and civet sweet,
There many a fair and dainty drug
Are trodden under feet.
There cinnamon, there sugar grows,
There nard and balm abound.
What tongue can tell or heart conceive
The joys that there are found!
Quite through the streets, with silver sound,
The flood of life doth flow,
Upon whose banks, on every side,
The wood of life doth grow.
There trees for evermore bear fruit,
And evermore do spring;
There evermore the angels sit,
And evermore do sing.
There David stands with harp in hand
As master of the choir;
Ten thousand times that man were blest
That might this music hear.
Our lady sings Magnificat,

With tune surpassing sweet,
And all the virgins bear their parts,
Sitting above her feet.

Te Deum doth Saint Ambrose sing,

Saint Austine doth the like;
Old Simeon and Zachary
Have not their song to seek.
There Magdalene hath left her moan,
And cheerfully doth sing,
With blessed saints whose harmony
In every street doth ring.
Jerusalem, my happy home!
Would God I were in thee,
Would God my woes were at an end,
Thy joys that I might see!E. R. C.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

SPECIAL DOCTRINO-ETHICAL AND HOMILETICAL NOTES (ADDENDUM)

Section Twenty-First

Heavenly-Earthly Picture (Earth-Picture) of the New World. The Kingdom of Glory. (Rev 21:9 to Rev 22:5.)

General.The Kingdom of glory is the Kingdom of consummation; of the consummate development of all the human capabilities of mankind, as born again through Christianity, together with the consummate development of the renewed cosmos of mankind; the Palingenesia of the human world, founded on the holy Birth and Resurrection of ChristHis Primogeniture from the deadand mediated by the regeneration and resurrection of the faithful.Relation of the human cosmos to the universe in general.This relation is modified by the absolute priority of Christ, resting upon His Divine-human nature, the ideal perfection of His life, the holiness of His cross, the glory of His victory. The consummation itself, however, as eternal, is based upon the super-creaturely, God-related, onic nature of humanity; upon the eternal foundation, the eternal aim, and the eternal value of the life and work of Christ; and upon the covenant-faithfulness of God and the sureness of His promises.

The promises of God, as real prophecies, in nature and in the development of life, as well as in those verbal prophecies of the Kingdom of God which hover above this life, have all aimed at that glorious consummation, at the eternalization of the Christian life and its sphere, the eternal City of God. Hence, the domain of the consummation is at the same time the domain of all fulfillments; it is both of these as the Kingdom of glory, the blessed realm of spirits, filled with the life of the Eternal Spirit.

The Kingdom of glory unfolds in three spheres, appearing (1) as the consummation and fulfillment of the Theocracy, or as the heavenly Jerusalem, the City of God (Rev 21:9-21); (2) as the consummation and fulfillment of all the truth and all the longing contained in the religious history of mankind, or as the holy Home-City of all believing Gentiles [nations] (Rev 21:22-27); (3) as the consummation and fulfillment of all the prophecies of nature, or as the Home-Country of all souls, the universal, new Paradise (Rev 22:1-5).

Special.The perfected Kingdom of God, in respect of its different designations and imports: Historic form of the Kingdom of God (Rev 21:9-21); the City of God; the heavenly Jerusalem; the Bride.Blessed prospect of the City of God. Most glorious of all prospects. Jerusalem, du hoch gebaute Stadt, etc. [Jerusalem, thou city fair and high]. Ich hab von ferne, etc.Procession of the City of God: 1. From Heaven to earth; 2. From earth to Heaven; 3. Back again, from Heaven to earth.[Rev 21:10.] The descending City of God, or perfected communication between Heaven (the starry world) and earth.Description of the City of God (Rev 21:11-21). Its source of light; its walls; its gates; its dimensions and fundamental forms; its fundamental materials.Spiritual, universal form of the Kingdom of God (Rev 21:22-27). Its spiritual Temple. Its spiritual Sun. Its spiritual Church. Its spiritual liberty. Its spiritual fullness. Its spiritual purity and consecrateness.The new Paradise (Rev 22:1-5). The river of life: 1. Where does it appear? 2. Whence does it come? 3. Whither does it flow?The river of life: 1. In respect of its name; 2. In respect of its beauty (like crystal); 3. In respect of its products.The trees of lifethe manifestation of highest life: 1. From the Fountain of life to the River of life; 2. From the River of life to the Trees of life; 3. From the Trees of life to their fruits; 4. From the fruits to the health-producing leaves.The perfected, pure, consecrated creature (Rev 22:3).The laws of purity for creaturely life: a prophecy of the future glorification of the world.Activity and rest in the Paradise of God (Rev 22:3-4).Perfect union of culture and cultus in the Paradise of God.The service (Rev 22:3).The blessed rest (the beholding of God [Rev 22:4]).The region of eternal sunshine [Rev 22:5].The new world shining in the radiance of the glory of the Lord.The glorious liberty of the children of God (Romans 8), in its eternal duration and renewal.

Starke: [Rev 21:12.] God is a fiery wall and protection to His Church (Zec 2:5).

Rev 21:13. Entrance into the Church is free to all people, in all corners of the world, who will but come to the fellowship of the Church (1Ti 2:4).

Rev 21:14. The one true Foundation of the Church and of eternal blessedness is Christ alone (1Co 3:11). This Foundation is laid solely through the Apostles (Eph 2:20). (The reconcilement of the apparent contradiction is to be found in the fact that Christ has organically unfolded His fullness in the twelve Apostles.)On Rev 21:23, comp. Isa 60:19-20.On Rev 21:24, comp. Isa 60:3; see Isa 49:23; Isa 2:2 sq.; Psa 72:10-11; also Isa 52:1; Isa 60:21; Eze 44:9.Rev 22:2. A contrast to ancient Babylon is here presented. As the Euphrates flowed through the midst of Babylon, and as the river of Babylon dried up (Rev 16:12), so, on the other hand, the spiritual Jerusalem has the river of the Holy Spirit, which brings water through the midst of the City and which shall never dry up.Christ is the Tree of life, which has life in itself.On Rev 21:3, comp. Zec 14:11.

W. Hoffmann, Maranatha (Ruf zum Herrn, Vol. VIII. Sermon on 2Pe 3:13-14. P. 180). We shall speak of the new world of the redeemed, as described in our text in the following words: But we wait for a new Heaven and a new earth. For the first word of revelation from Gods mouth runs: In the beginning God created the Heaven and the earth, and the last word of prophecy is that which we have just read. Thus, between the first coming into existence of Heaven and earth and the last everlasting being of Heaven and earth, all the Divine economy moves.

[From M. Henry: Rev 21:10. They who would have clear views of heaven must get as near heaven as they can, into the mount of vision, the mount of meditation and faith, from whence, as from the top of Pisgah, they may behold the goodly land of the heavenly Canaan.

Rev 21:11. Having the glory of God; glorious in her relation to Christ, in His image now perfected in her, and in His favor shining upon her.

Rev 21:12. Note, 1. The wall. Heaven is a safe state. 2. The gates. It is accessible to all those that are sanctified.

Rev 21:22. There the saints are above the need of ordinances, which were the means of their preparation for heaven. Perfect and immediate communion with God will more than supply the place of gospel-institutions.

Rev 21:23. God in Christ will be an everlasting Fountain of knowledge and joy to the saints in heaven.

Rev 21:27. The saints shall have (1) no impure thing remain in them, (2) no impure persons admitted among them.

Rev 22:1. All our springs of grace, comfort and glory are in God; and all our streams from Him, through the mediation of the Lamb.

Rev 22:3. And there shall be no more curse. Here is the great excellency of this paradisethe Devil has nothing to do there; he cannot draw the saints from serving God to be subject to himself, as he did our first parents, nor can he so much as disturb them in the service of God.

Rev 22:4-5. Note, 1. There the saints shall see the face of God; there enjoy the beatific vision. 2. God will own them, as having His seal and name on their foreheads. 3. They shall reign with Him forever; their service shall be not only freedom, but honor and dominion. 4. They shall be full of wisdom and comfort, continually walking in the light of the Lord.From The Comprehensive Commentary. Rev 21:9-27. Glorious things are indeed here spoken of the City of God (Psa 87:3); and the whole is well suited to raise our expectations and enlarge our conceptions of its security, peace, splendor, purity and felicity; but, in proportion to our spirituality, we shall be more and more led to contemplate heaven as filled with the glory of God, and enlightened by the presence of the Lord Jesus, the Sun of righteousness, and the Redeemer of lost sinners, knowing that in His presence is fullness of joy, and pleasures at His right hand for evermore. (Scott.)As nothing unclean can enter thither, let us be stirred up, by these glimpses of heavenly things, in giving diligence to cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God; that we may be approved as Israelites indeed, in whom there is no guile, and have a sure evidence that we are written in the Lambs book of life. (Scott.)Rev 22:5. In that world of light and glory there will be no night, no affliction, or dejection, no intermission of service and enjoyments; they will need no candle; no diversions or pleasures of mans devising will there be at all wanted; and even the outward comforts which God has provided, suited to our state in this world, will no longer be requisite. (Scott.)From Vaughan: Rev 21:22. The Lord God and the Lamb are the Temple of it. The worship of heaven is offered directly, not only to God, but in God. It is as if God Himself were the shrine in which man will then adore Him. The blessed will be so included in God that even when they worship, He will be their temple.If we would hereafter worship in that temple which is God Himself, Christ Himself, we must know God now by faith; we must have life now in Christ.Rev 22:3. If in heaven we would serve God, we must begin to be His servants here.From Bonar: Chs. 20, 21. What a termination to the long, long desert-journey of the Church of God, calling forth from us the exulting shout which broke from the lips of the Crusaders, when first from the neighboring height they caught sight of the holy city: Jerusalem! Jerusalem!]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

God the Holy Ghost in this Chapter finisheth the Subject of all the Prophecies; and with it, the whole Canon of Scripture. The Lord gives the Church a further Account of the Holy City. Here is spoken of, the River of Life, and the Tree of Life; and the Lord’s Promise, of coming quickly. A gracious Invitation at the End, to all the People of God. A solemn Caution, not to add to, or take from, the Things written herein.

Rev 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.

With what a blessed fulness this Chapter opens! A river of water of life. Not a stream, not a pool, which might be subject to dry; but a river. And not only a river, but of water of life; giving life wheresoever it shall come. And what can this prefigure, but the everlasting, ever-living, and ever-flowing love of Jehovah, in his three-fold character of Persons; Father, Son, and Holy Ghost? And what, a thought it is, to refresh the soul of a child of God this river hath been running in love to the Church in Christ from all eternity. Yea, there never was a moment in the eternal world, call that moment in the language of eternity by whatever name you may, in which it can be said that God began to love the Church, For this Would imply a change in God. A thing impossible. Hence, if it be asked, when God’s love to the Church began; it must be said, from the same time God began to be; even from all eternity. Reader pause, and ponder well this love of God; and then look at this river so running from out of the throne of God and the Lamb!

But though running from all eternity, and to all eternity; yet you and I could trace nothing of it, until by the washing from it, in regeneration, we were quickened into spiritual life to behold its pure and living streams. It ran, hidden from all view, in the secret purposes of God, until by rising above ground in the time-state of the Church, it ran down from the first opening of creation, through redemption in Christ’s blood; and the water of regeneration by the Holy Ghost, and all the streams, made glad the city of God, Eph 1:7 ; Tit 3:3-5 ; Psa 46:4 .

The properties of this river are most blessed. It is said to be pure. And, as it flows from God, how shall it be otherwise than pure; and how sure to make clean all hearts wheresoever it comes. It is said to be clear as crystal. Yes! everything is clear in divine truths, when God is the Teacher. God the Father gives clear revelations of his Son, Eph 1 . God the Son maketh himself known to his people otherwise than he doth to the world, Joh 14 . And God the Spirit taketh of the things of Christ, and showeth to the people, when giving testimony in the heart of the child of God to the Father’s revelation of Jesus. Reader! do not fail to observe that this river was seen by John proceeding out of the throne of God and the Lamb. This proves the existence of Three Persons in the Godhead. For when Christ spake of the Holy Ghost, as being, given to the Church, he described him as rivers of living Water, Joh 7:37-39 . Here then we see it. This river proceeded from God and the Lamb. And let not the Reader overlook the blessed qualities of this river. It is a River, full, pure, clear, yea, the water of life; giving life wheresoever it comes. Blessed be God for opening to the Church’s view, through John, a sight of this river. And, Reader! if a sight of it be blessed; what must an enjoyment of it be! the blessedness to drink of it, to wash in it, and to have everlasting life from it, in the united mercies of Father, Son, and Holy Ghost.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Rev 22:1

You are seeking your own will, my daughter. You are seeking some other good than the law you are bound to obey. But how will you find good? It is not a thing of choice: it is a river that flows from the foot of the Invisible Throne, and flows by the path of obedience.

Savonarola to Romola, in George Eliot’s Romola.

Rev 22:1

‘Clear as crystal’ not concealing, but revealing. For in the day of eternity all faithful children shall be as that Father of the faithful of whom the Lord once said: ‘Shall I hide from Abraham that thing which I do?’

C. G. Rossetti

Through the care of my parents I was taught to read nearly as soon as I was capable of it; and as I went from school one day, I remember that while my companions were playing by the way, I went forward out of sight, and sitting down I read the twenty-second chapter of Revelations: ‘He showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb,’ etc. In reading it my mind was drawn to seek after that pure habitation which I then believed God had prepared for His servants. The place where I sat, and the sweetness that attended my mind, remain fresh in my memory.

John Woolman’s Journal.

References. XXII. 1. H. A. Paul, Penny Pulpit, No. 1612, p. 295. XXII. 1, 2. W. L. Watkinson, The Fatal Barter, p. 20. XXII. 1-5. J. Bowstead, Practical Sermons, vol. ii. p. 282. XXII. 1-11. A. Maclaren, Expositions of Holy Scripture Revelation, p. 366.

In the Midst of the Street

Rev 22:2

Was there ever half so beautiful a street as that seen by the aged eyes of the seer of Patmos? In a loving description of the new Jerusalem, the city that descended from God out of heaven, he noticed that in the midst of the street there was a river, and on either side of the river there were trees trees of life. A tree in the street! And what a tree! Ever young and fair, bearing fruit all the year round, and dressed in leaves which were able to heal the sick and torn nations of the world as soon as they entered this street of the city of God and plucked thereof. Beautiful street of a beautiful city! If only our unbelieving eyes could catch a sight of such a street with the magic, beneficent tree in the midst of it, how eagerly we too would run to pluck its leaves and heal our distracted hearts!

I. But what is it that keeps us back? Why do we not see the city? And why do we not eat of the fruit of this tree of life? Is it because they are so far away? Perhaps they are not so far as we think. For this city, remember, is not in the heavens; it is a city that came down out of heaven upon the earth. Call it, if you like, a dream city; but it is a dream of this world, and not of the skies. For, note, there are nations to be healed. The work of the world is not yet done. Its nations are sick; the mind and the heart are not sound; they need healing. And they find it on the leaves of the tree in the street of the city of God. So it would seem as if the vision that sustained the aged heart of this true seer was that of some heavenly city in this world. True, there lies upon this city a wondrous light, such as never was on sea or land; and no city that has ever been built by human hands can compare with it for the nobility of its inhabitants. But it seems, after all, to be a city set up upon the earth, inhabited not by spirits but by living men, with the living God among them.

II. Wherever men are gathered together, there is some not altogether ignoble life. For the existence of cities, when you come to think of it, is a recognition, however unconscious, of the brotherhood of men and of their need of one another. Every one who is honestly working is doing something for that great organism which we call society; each, in doing his own work, is serving the others it may be unwittingly and blessing the whole. Where two or three are gathered together in the name of Jesus, there He is in the midst of them, to bless them; and where hundreds and thousands are gathered together in the interests of a common civilisation, we may well believe that Jesus is not far away, though there is not a little on which He could only look with eyes of sorrow. And we may well believe that there is a tree of life somewhere in the midst.

III. The obligations of religion to the street and to all that ramified social life which the street implies, are very great. Jesus loved the street There were indeed times when He had to bid His disciples go apart into a desert place and rest awhile; but it was that they might enter on their work again with strength renewed. He left the wilderness in which He sojourned for a while after the call to His ministry, to work among the busy haunts of men in the cities on the shore of the lake of Galilee. The city, its needs and its redemption, were ever in His thoughts. He would fain have gathered her people together as a hen gathers her brood under her wings. He did not shirk the responsibilities of the unlovely street. To Him it was not unlovely; it was the field on which He believed that, in the far-off day, there would be a golden harvest.

The tree of life was in the midst of the street, and its leaves were for the healing of the nations.

J. E. Macfadyen, The City With Foundations, p. 237.

References. XXII. 2. G. A. Gordon, Christian World Pulpit, vol. xlvi. p. 72. Spurgeon, Sermons, vol. xxi. No. 1233. Bishop Chadwick, Christian World Pulpit, vol. liii. p. 356; vol. lx. p. 283. Expositor (5th Series), vol. ii. p. 60; ibid. vol. vi. p. 277. XXII. 3. Spurgeon, Sermons, vol. xxvii. No. 1576. J. M. Neale, Sermons on the Apocalypse, p. 79. XXII. 3, 4. R. Higinbotham, Sermons, p. 16.

The Heavenly Service

Rev 22:3-5

In the first Paradise there was service in the dressing and keeping of the garden. One might say that there was more than service, in that the garden had to be kept as against some hostile influence; that there was working and watching, if not working and warfare, for man in Eden. We have now a harder work, a more earnest watching, a sorer conflict for we are weaker as fallen, and the enemy is bolder. Every one of God’s children has to work and watch and fight until his rest be won.

In the second Paradise there is no watching or warfare, because there is no enemy, no curse. Service alone is the task of heaven; not toilsome, for the taint of the curse no longer vitiates it; not mechanical, but spiritual; cheerful also, and perfect, because there is nothing to depress or mar it in the presence of the healing leaves of the tree of life.

Four things make the service perfect in matter and spirit:

I. His Servants shall see His Face. There is no hiding or darkening or overclouding of God’s face; nothing to intercept the brightness of His countenance, and the full, clear tokens of His favour; no painful mysteries, no dark dispensations, no forsakings. The vision of God’s face will make the service full of joy and strength and spirit, and banish all feeling of toil and drudgery and discontent

II. His Name shall be in their Foreheads. They are His servants here and now doing His work. But their service, like themselves and Him whom they, serve, is not always recognised where it is rendered. God’s name is on their foreheads now: He reads it there; angels read it there in their ministry. But the world does not see it; and it is often illegible or invisible to the servants themselves. They have not all or always that full assurance of faith which is so mighty a stimulus and so great a strength for God’s service. It is not easy to maintain integrity and do work as God’s servants amid the promiscuous company of the visible Church, which disturbs and deadens holy feeling and certitude, embarrasses activity, throws hesitancy and suspicion upon Christian life and work here; but there, where no forehead shall bear any other name than God’s; where His name shall be visible and legible wherever it is written; where each shall know himself and know his brother as marked by the common and only name; where each shall have the full assurance that he is God’s servant and is surrounded only by God’s servants there, there will be nothing to paralyse, disconcert, or hinder that service with which God’s servants shall serve Him.

III. There shall be no Night there. No night for rest or refreshment to interrupt the service and renew flagging energy; no night of ignorance as to God’s will, or of sin to obscure their perception of duty, or of sorrow to distract their attention. No natural, artificial, borrowed, or secondary light needed, for pushing on delayed, or overtaking neglected, work; no light that can go out or fail, to the hindering of the service. What a service that must be which is carried on for ever in the unfading and unsetting light of God Himself by men who know Him and their duty, no longer through means and ordinances and providences circuitously, but directly and immediately, as they see light in His light!

IV. They shall Reign for Ever and Ever. They serve, but they also reign. They contemplate their service and execute it as from Christ’s throne on which they reign with Him. They have reached their kingdom through overcoming by the blood of the Lamb and the word of their testimony, through faithfulness over a few things. They will welcome their kingly state, their rule over many things, not as giving them exemption from all service, but as inspiring and fitting them for a nobler service and a more perfect fidelity to duty. They will feel that the dignity to which they have been promoted, the higher capacities with which they have been invested, and the unbounded confidence which has been placed in them, bind them to a loftier and more extensive and more successful service; to a service in which there is nothing petty, or mean, or sordid; to a service where no trace can be found of paltry motives, and jealousies, and resentments, such as touch the loyalty of mere subjects or servants; to a service which, in its largeness and frankness, and fearlessness and loyalty, is worthy of those who are, not only servants, but kings reigning for ever and ever.

References. XXII. 4. Spurgeon, Sermons, vol. xiv. No. 824. A. R. Ashwell, God in His Work and Nature, p. 46.

Rev 22:5

J. M. Neale wrote of the death of Charles Simeon: ‘I cannot tell you how much I am grieved for his loss. I should think there was a great deal of sorrow to-night in Cambridge. I was going to say, What a glorious night for him! but there is no night there.’

References. XXII. 6. W. H. Evans, Short Sermons for the Seasons, p. 170. S. Bentley, Parish Sermons, p. 127. C. Bradley, Faithful Teaching, p. 178.

Rev 22:7 f

When you have read, you carry away with you a memory of the man himself; it is as though you had touched a loyal hand, looked into brave eyes, and made a noble friend; there is another bond on you thenceforward; binding you to life and to the love of virtue.

R. L. Stevenson.

References. XXII. 8-21. C. Anderson Scott, The Book of Revelation, p. 322. XXII. 9. Reuen Thomas, Christian World Pulpit, vol. xlviii. p. 139. Expositor (6th Series), vol. v. p. 12a XXII. 10-12. T. Arnold, Sermons, vol. ii. p. 118.

Rev 22:11

From this text George Gilfillan heard Dr. Chalmers preach in Edinburgh on 9th October, 1831.

‘Being near-sighted, and the morning rather dim, we could not catch a distinct glimpse of his features, we saw only a dark mass of man bustling up the pulpit stairs, as if in some dread and desperate haste. We heard next a hoarse voice, first giving out the psalm in a tone of rapid familiar energy, and after it was sung and prayer was over, announcing the text, “He that is unjust let him be unjust still ( stull, he pronounced it), he that is filthy ( fulthy, he called it), let him be filthy still, and he that is righteous, let him be righteous still, and he that is holy let him be holy stull”. And then, like an eagle leaving a mountain cliff, he launched out at once on his subject, and soared on without any diminution of energy or flutter of wing for an hour and more. The discourse… had two or three magnificent passages, which made the audience for a season one soul a burst, especially, we remember, in reference to the materialism of heaven “There may be palms of triumph, I do not know there may be floods of melody,” etc., and then he proceeded to show that heaven was more a state than a place.’

Reference. XXII. 11. Archbishop Magee, Christ the Light of all Scripture, p. 147.

Rev 22:12

Piety cannot maintain itself if God makes no difference between the godly and the wicked, and has nothing more to say to the one than to the other; for piety is not content to stretch out its hands to the empty air, it must meet an arm descending from heaven. It must have a reward, not for the sake of the reward, but in order to be sure of its own reality, in order to know that there is a communion of God with men, and a road which leads to it.

Wellhausen.

References. XXII. 12. Bishop Alexander, The Great Question, p. 187. E. A. Bray, Sermons, vol. i. p. 320. XXII. 13. Spurgeon, Sermons, vol. ix. No. 646. A. J. Mason, Christian World Pulpit, vol. lix. p. 28. J. M. Neale, Sermons on the Apocalypse, p. 92. Phillips Brooks, The Mystery of Iniquity, p. 810.

Rev 22:14

Under the head of spiritual self-seeking ought to be included every impulse towards psychic progress, whether intellectual, moral, or spiritual in the narrow sense of the term. It must be admitted, however, that much that commonly passes for spiritual self-seeking in this narrow sense is only material and social self-seeking beyond the grave. In the Mohammedan desire for paradise and the Christian aspiration not to be damned in hell, the materiality of the goods sought is undisguised. In the more positive and refined view of Heaven, many of its goods, the fellowship of the saints and of our dead ones, and the presence of God, are but social goods of the most exalted kind. It is only the search of the redeemed inward nature, the spotlessness from sin, whether here or hereafter, that can count as spiritual self-seeking pure and undefiled.’

Prof. James, Textbook of Psychology, p. 185.

References. XXII. 14. J. Keble, Miscellaneous Sermons, p. 267. A. Maclaren, Expositions of Holy Scripture Revelation, p. 380. XXII. 14, 15. G. W. Brameld, Practical Sermons (2nd Series), p. 63. Expositor (6th Series), vol. viii. p. 338.

Rev 22:16

In Dr. Andrew Bonar’s diary for 18th September, 1849, there is this entry: ‘This morning early I had awakened and looked out. It was about four o’clock. The morning star was shining directly before our window in a bright sky. One part of the window was misty with frost, the other clear, and through the clear part the star shone most beautifully. I thought of Christ’s words, (Rev 22:16 ). Christ is all this in this world to me till the day break. I fell asleep, and when I next awoke the sun was shining through my room. Shall it not be thus at the Resurrection? Our shadowy views of Christ are passed, and now He is the Son of Righteousness’.

Does not every fresh morning that succeeds a day of gloom and east wind, seem to remind us that for a living spirit, capable, because living, of renovation, there can be no such thing as ‘failure,’ whatever a few past years may seem to say?

F. W. Robertson, Letters.

References. XXII. 16. Expositor (7th Series), vol. v. p. 14.

Rev 22:17

Yet some Christians traverse the world like walking funerals rather than like wedding-guests! (Know thyself.)

C. G. Rossetti.

References. XXII. 16. J. Johnston, Penny Pulpit, No. 1609, p. 209. J. C. M. Bellow, Sermons, vol. i. p. 15. Expositor (5th Series), vol. iii. p. 450.

The Holy Spirit and Christian Missions

Rev 22:17

I. It either is or is not true that the Spirit of God works in the heart of every man on the face of the earth. It is or is not true that God leaves not Himself without witness in every heart, that there is a light which lighteth every man, that the nations which have not ‘the law,’ or ‘revelation,’ as generally understood, have the law or revelation written on their hearts. It either is or is not true that when truth, as truth is in Jesus, is faithfully preached, the Holy Spirit convicts the world of sin, of righteousness and of judgment. And if these tilings are true, according to New Testament conceptions, the scattering of the seed of the kingdom throughout the whole is sowing in a prepared field.

But a belief in the Holy Spirit implies more than this. It implies a living link between all human spirits, because the same Divine Spirit speaks to all Carlyle’s Irish widow in Edinburgh, when charitable relief for herself and her children had been refused, proved her sisterhood to those who disowned her, when the typhus fever, of which she died, spread and killed seventeen others in the neighbourhood. There are many ways of proving the solidarity of the race, but one of the soundest and most abiding is the fact that under the strangest disguises the human heart has the same needs, the same kinship to the Divine, and is more or less effectively taught by the same Divine Spirit.

All the efforts man can put forth for the extension of the kingdom are needed, but it is the touch of the Divine which inspires, transforms, vivifies. Any overpowering force which would compel all Christians always to put first things first in spiritual work would revive the Church today and regenerate the world tomorrow.

This may be seen if we think out the direct operation of the Spirit in relation to (1) religious convictions, (2) Christian motives, and (3) the spirit and temper of Christian enterprise. So many of the religious ideas that are current today are not deep convictions, and they need to be made such. So many genuine convictions are held in reserve in the background of the mind, and they need to be made living, active, fiery, penetrative. Christian motives operate, but languidly and imperfectly.

Only the Divine Spirit Himself can so stir and shake the Church to its very depths that truisms may be translated into truths that will prove mighty to the pulling down of strongholds and the bringing of every thought into captivity to the obedience of Christ.

II. The Holy Spirit alone furnishes the secret of true unity. Unity in the ranks of the Christian army as it goes forth to bloodless victory; unity amongst the kingdoms of this world when at last they become the kingdom of our Lord and of His Christ. Christians at least profess always to be seeking for unity, but a large proportion steadfastly refuse to adopt the only promised means for obtaining it.

The New Testament Churches were at one because they enjoyed ‘the unity of the Spirit’; they were bidden not to make it, but to keep it (Eph 4:3 ). St. Paul obviously meant a oneness which the Holy Spirit Himself effected by His indwelling, the ‘one Spirit’ mentioned in the next verse It is true he mentions ‘one body,’ and the mystical body of Christ cannot be multiplied or divided. But it is the living Head who makes it one, and the indwelling Breath of God that keeps it one. St Paul would never have separated the two halves of Irenaeus’ sentence, ‘Where the Spirit is, there the Church is; and where the Church is, there the Spirit is and all true liberty’. But if he had been compelled to take either alone, he would have chosen the former half the root which would bring the fruits, not the fruit which is unable to exist without the roots. If the Church was truly one at first, it was not in virtue of a uniformly defined creed, or a universally accepted code, or an exactly identical mode of government in all the Churches, but because all acknowledged one Father, one Lord and one Spirit who was the very bond of fellowship with the Father and the Son and the bond of union in the members one with another.

W. T. Davison, The Indwelling Spirit, p. 195.

The Bride of Christ

Rev 22:17

There are some very curious ideas in men’s minds as to what the Church is. The Scriptural idea of the Christian Church is something more than a building. It is nothing less than a body, which is styled the Bride of Christ. Christ the Bridegroom, the Church the Bride. And if people would only realise the Scriptural conception of the Christian Church, then I think that the Christian Church would begin to do its work, to realise its place, and to become what Jesus Christ would have it be. It is because the Christian Church has never yet, as a whole, risen to its high ideal as the Bride of Christ that it is so weak, so poor, so feeble.

Now let us look at it The Church the Bride of Jesus Christ What is the character of the Bride of Jesus Christ?

I. United in its Parts. It must be a Bride united to Christ by the very closest possible ties. It is a Bride which must be united to the Father, God. It is a Bride in which there is no division, in which there is unity of character, of purpose, and of aim. Our Lord prayed earnestly for those who composed His Church, the Bride of Himself, ‘that they all may be one, as Thou, Father, art in Me, and I in Thee’. No less an ideal than the unity of the Father and the Son must be the ideal which Christians must aim at developing in their midst, every Church member united to other members of the Church even as God the Father and Son are united as one.

II. Holy in its Entirety. We are told, in the Epistle to the Ephesians, the Church must be without ‘spot, or wrinkle, or any such thing’. We are told in that very same chapter of the Lord Jesus Christ, the wonderful Bridegroom, that He will sanctify and cleanse His Church, His Bride. The Lord Jesus Christ will come and take His Church, sanctify it, set it apart, comfort, consecrate it, make it holy, pure, spotless, fit to be the Bride even of Himself. Oh, the marvellous character that the Christian Church ought to possess! If every one of us could sometimes sit down and turn to 1 Corinthians XIII. and read through that marvellous description of love ‘love thinketh no evil,’ and so on, right through from the beginning to end that is just the picture of what the Bride of Christ should be, the character of the Church of the living God.

III. It should be Alive. The Church which is the Bride of Jesus Christ can only be manned by living men live men in the pulpit, live men in the pew, live men as officers. The Bride of Christ must thrill with life, with power.

IV. Animated by Loyalty. The Church of Christ united, holy, alive, will be animated with loyalty to the common Head, aye, and loyalty to the different parts. If there is anything the matter with one’s eye, the hand immediately goes up to it, to see whether it can put it right. You see the analogy St. Paul uses the analogy of the body to show how every part is depending on every other part, and so the Christian Church is animated with loyalty, not only to Jesus Christ, but that very loyalty to Jesus Christ implies loyalty to each other, loyalty to each other’s character and life. Never detract, then, from the merits of another, but rather add to them, ‘in love preferring one another’. You may always tell how close the Church is to Jesus Christ by how close it is to its different parts.

References. XXII. 17. Spurgeon, Sermons, vol. v. No. 279; vol. viii. No. 442; vol. xxiii. No. 1331; vol. xxvii. No. 1608, and vol. xlvi. No. 2685. Lyman Abbott, Christian World Pulpit, vol. xliv. p. 88. E. M. Geldart, Faith and Freedom, p. 94. Basil Wilberforce, Christian World Pulpit, vol. xlv. p. 38. F. D. Maurice, Sermons, vol. v. p. 221. J. Keble, Miscellaneous Sermons, p. 209. T. H. Ball, Persuasions, p. 23. J. Bannerman, Sermons, p. 382. G. W. Brameld, Practical Sermons, p. 168. J. Vaughan, Fifty Sermons (9th Series), p. 212. A. Maclaren, Expositions of Holy Scripture Revelation, p. 391. XXII. 18, 19. Expositor (6th Series), vol. v. p. 208; ibid. vol. vi. p. 124. XXII. 20, 21. H. Bonar, Short Sermons for Family Beading, p. 456.

The Grace of Christ

Rev 22:21

What is Grace? In ordinary parlance, grace is beauty; and, etymologically, grace means that which gives joy, that which is delightful. The grace of our Lord Jesus Christ was the quality of His life. I would note the salient characteristics of this grace, the beautiful grace of our Lord Jesus Christ.

I. And the first note is, holiness. The beauty of holiness was on Christ, and indeed He was the only man to Whom the word ‘holy’ can be applied without any reservation at all.

II. Great was His lovingkindness. He was utterly disinterested. And the charm of His character is enduring.

III. He was so humble meek and lowly of spirit. Servant of servants, washing the disciples’ feet. Holy, loving, humble, forgiving that is the grace of our Lord Jesus, and that grace is the best thing in life, is the loveliest quality in our human nature.

B. J. Snell, The Examiner, 12th July, 1906, p. 673.

Rev 22:21

Grace is needed to make a man into a saint. Whoever doubts this knows neither what a saint is nor a man.

Pascal.

The last words of Mr. Honest were: Grace Reigns. So he left the world.

Bunyan.

Fuente: Expositor’s Dictionary of Text by Robertson

XXII

THE FUTURE ETERNAL STATE OF THE RIGHTEOUS AND WICKED

Rev 21:1-22:5

I want to say, as impressively as I know how to say it, that the reason Christian people are no happier than they are, the reason they have so little power, is that they have such a misty conception of heaven, of the world to come. And whatever is misty, is painful. It is only those who, with a clear understanding of God’s word as to the outcome of human life, those who by faith see eternal things, and feel the powers of the world to come, who can make any lasting impression for good in this world. I do not care how much learning a preacher may have, if he has not a clear conception of heaven and its eternity, of hell and its eternity, he cannot be a man of spiritual power. I wish I could make everybody feel on this subject as I feel, and not occasionally only, but all the time. So far as I am concerned, the question of the death of the body does not concern me in the least, and it has not for a great many years. All the time before me is the glorious light and the blessed state of the world to come. I have never gotten away from the influence of my first apprehension of it.

With reference to the world to come, you understand that heaven is a place) “I go to prepare a place for you,” and hell is a place. All finite beings must be posited; they must have locality. Only the Infinite One can be everywhere, but all finite beings must always be somewhere. I want you to get clearly in your mind the idea of a place, then of the condition of that place, then of the companionship of that place, then of the eternity of that condition, place, and companionship.

1. What is meant by a new heaven and a new earth?

ANSWER. Before answering this question we must determine the meaning of certain words and statements. First, the word “new.” There are two Greek words that may be rendered into the English “new”: one neos, which simply means new in appearance ; the other is kainos, and that means new in kind. It is kainos, or new in kind, that is employed here, and that you may get the true conception of the word, I will quote it as it is elsewhere used in some of the passages of the New Testament. For instance, our Lord said: “The instructed scribe shall bring forth out of his treasure things new and old”; there is the new contrasted with the old (Mat 13:52 ). The Lord said: “This cup is the new covenant in my blood.” (Luk 22:20 .) There is not only a difference between the old and new covenant in appearance, but there is a difference in kind. Jesus was buried in a new tomb (kainos), as distinguished from an old sepulchre, which had been used for a place of burial.

The next word that we need to understand is the word “regeneration.” When it is applied to conversion it means a new birth. You were once born according to the flesh, but now you are born according to the spirit. This word “regeneration” (Greek palingenesia) applied to the spiritual birth in Tit 3:5 , is thus used in Matthew: “You who have followed me, shall in the regeneration sit on twelve thrones judging the twelve tribes of Israel.” This regeneration does not refer to man, but to the earth. This regeneration of the earth is accomplished by the worldwide fire, as the new earth occupied by Noah was accomplished by the worldwide flood. It is to this event that Paul refers in Rom 8 :

The creation was made subject to vanity, not of its own will, but by reason of him who subjected it, in hope that creation itself also shall be delivered from the bondage of corruption into the liberty of glory of the children of God. For we know that the whole creation groaneth and travaileth in pain until now. And not only so, but ourselves also, who have the firstfruits of the Spirit, even we ourselves, groan within ourselves, waiting for our adoption, to wit, the redemption of our body. Rom 8:20-23 .

Now, at the resurrection of the dead there will be a new birth of the earth a birth that comes by fire.

The next word is apokatastaseos , and it means “restoration.” Peter says to the Jews: “Repent that your sins may be blotted out, and so that the times of refreshing may come from the presence of the Lord, and so that he may send Jesus, whom the heavens must receive until the time of apokatastaseos, the restoration of all things.” Whatever, then, this word kainos (new), and this word palingenesia (regeneration), and this word apokatastaseos (restoration) mean, they describe the earth and the heaven after the resurrection.

It will be recalled that in bringing the earth material out of chaos, the firmament, or atmosphere, was created that is, the heavens in the ordinary sense; the sky above us and that atmosphere by its specific gravity, its weight, separated the waters above from the waters below. That is, the waters converted into vapours until lighter than air would go up, but when in clouds it became heavier than air, it would be precipitated to the earth again in fog, rain, hail, or snow. It is the atmosphere and its weight that brings about that separation. Hence when the earth was about to be destroyed by the flood, God reversed that process, “and the windows of heaven were opened”; the atmosphere was broken open; it lost its specific gravity; the fountains of the deep were broken up, and that division of the waters above from the waters below, and the land from the sea, was all done away with in the flood. But after a while that flood subsides, and coming out of it there is a new atmosphere new heaven, new firmament, new earth which Noah occupies. Tremendous changes were wrought in the physical surface of the earth by the flood the evidences of it are to be found in the highest mountain ranges, and you need not pay attention to those who tell you that a universal flood was impossible. It was as universal as the fire will be.

Now, that flood did not annihilate the earth, but it changed it so that it is called a new earth. So that fire, which leaps out at the resurrection of the dead, will not annihilate the earth, but will change it, and out of that flood of fire a new earth appears. That is the meaning of those terms.

We will also recall that when man sinned, that earth which God had pronounced good when he made it, was cursed it was made subject to vanity, but subjected in the hope of restoration in the redemption of our bodies in resurrection. So we may conclude that that destruction by fire does not annihilate, but changes, and as God pronounced the creation good until marred by sin, so the removal of sin and all evil agencies will bring restoration. At any rate, our next chapter shows that paradise is regained the paradise in which Adam and Eve lived is regained in all its spiritual power. This new creation will be here for occupation and occupation by man but occupation under new conditions adapted to his glorified body, which brings us to the next question:

2. What is the meaning of “And the sea is no more”?

ANSWER. I am not sure that I can satisfy myself, much less you, as to what that means. It may be literally true that after the fire there will be no more ocean. In the convulsions of that great upheaval the bottom of the sea may upheave. As it now stands, three-fourths of the earth’s surface is covered by water. I say we may consider it that way, because we have construed the earth literally, and the firmament literally, and if so, why not consider the sea literally? Or it may mean that there is no more sea in the sense of a barrier between nations. Under present conditions it is a barrier. For many centuries the Atlantic Ocean barred the approach to this Western continent; we had to wait nearly fifteen centuries after Christ to discover this continent. The sea was in the way, by laboured action, but by volition. He wills to move, and so

But, under the new conditions of spiritual bodies, we would not need any ships, because the glorified man does not move moves, through the air easier than a bird can fly, and more swiftly than a flash of lightning. He will be as the angels of heaven. While Daniel was yet praying, an angel swooped and touched him; who can measure the swiftness of his flight? There will be no barrier between the nations, because nationality will have perished; there is a unity of race into one great family of God. There are no longer linguistic barriers, as Babel when tongues were confused so that they could not understand each other. And as at Pentecost, tongues were given that they might understand each other, this was a forecast of that heavenly condition when every man and woman and child in glory not only can understand each other’s speech, but also the tongues of angels: “Now we know in part; then we shall know even as we are known.”

3. What is the meaning of the Holy City, the New Jerusalem? Your lesson goes on to say: “And I saw the Holy City, the New Jerusalem.” What is the meaning of that?

ANSWER. As there was an earthly capital of earthly Israel, called Jerusalem, so there shall be a heavenly capital of spiritual Israel. Paul, to the Galatians, says: “Jerusalem that is above is free,” and to the Hebrews he says: “Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem.” One of the promises of this book, already considered, says: “I will write upon him the name of the city of my God, the New Jerusalem, which cometh down out of heaven from my God.” Our Lord himself has stated: “Let not your hearts be troubled. . . . In my Father’s house are many mansions. . . . I go to prepare a place for you, and if I go to prepare a place for you I will come again and receive you unto myself, that where I am there ye may be also” (Joh 14:1 ). Of Abraham it is said that the reason he was a sojourner on earth, was that “he looked for the city that hath foundations, whose builder and maker is God.” And of the other pilgrims on earth it is said, in Heb 11:16 : “They desire a better country that is a heavenly: wherefore God is not ashamed of them to be called their God, for he hath prepared for them a city.”

Now, let us note the measure of that city: the passage measures it for you. You will recall that when Jerusalem of the restoration after the captivity was about to be measured, and a young man with tapeline started out to measure it, an angel said: Stop that young man; do not let him put that measurement on Jerusalem; for Jerusalem will extend into the country, and take in the villages and the whole outlying territory. What a pity that we cannot speak to all the young men who go out with their narrow and restricted tapelines to measure the city and government of God!

4. What are the dimensions of the city?

ANSWER. Now, the text says the circuit of this city was 12,000 furlongs 1 am giving you the symbolical numbers; that would be 1,500 miles, and as it was square, that means that each side was 375 miles. Suppose we take 375 miles as the side of a square city: 375 times 375 miles is 140,625 square miles. That gives you its surface area. But the city is as high as it is long or broad, so we have to go up 375 miles, and make a cube, or hexagon, with six sides. Now, multiply your 140,625 by the 375 miles high, and you get over fifty-two million cubic miles. Suppose you put it into stories, each story a mile high and with 140,625 square miles surface, and then another story on top of that, and so on up. Talk about your modern skyscrapers! Elevators? You won’t need any elevators! If you are down on the street of that city, and you want to go to the top story, you will to be there, and there you are. You do not need any machinery to pull you up in your glorified body.

5. How does it compare with ancient Jerusalem, and what is the meaning of these symbolic numbers?

ANSWER. Just think of the circuit of ancient Jerusalem four miles. You could ride around ancient Jerusalem in an hour all around it. Whatever these symbolic numbers mean, they certainly mean that there will be a great many people saved to occupy so great a city and that is only the capital. Multiply the square miles in London or New York a thousand fold, and it would not even approximate the dimensions of this New Jerusalem: “In my Father’s house are many mansions.”

6. Describe its wall and give its boundaries; what symbols show the richness of the city?

ANSWER. Now, in addition to the size of the city thus expressed, there is a wall that enclosed the city, how close to it the record does not say it may be the boundaries of the earth. That wall, if you use the sacred cubit of 22 inches as a measure, is 260 feet high; if you use the 18-inch cubit measure, it is 216 feet high. It is a higher wall than this earth ever saw higher by far than the walls of ancient Babylon. The great Chinese wall, built as a barrier to Tartar invasion, may start you on the idea. This wall goes all around the city, and the twelve foundations of the wall have on them the names of the twelve apostles of the Lamb. The city is four-sided, just as the ancient court around the tabernacle, looking north, south, east, and west, around which the twelve tribes camped, three on each side. The richness of the city cannot be conceived: the streets are of gold, and every one of the twelve gates is solid pearl. That is symbolical language, but the idea of the symbolism is to convey to you a richness that passes beyond the realization of any man having knowledge of only such things as we see here. “Oh when, thou city of my God, shall I thy courts ascend?” Those gates, however, are never shut they are always open, because there is no evil to shut out. The devil and his demons and every evil man is in prison forever in the lake of fire, and as your lesson says, all the nations of the saved pour through the gates of that city to worship God.

7. What are not found there and what things are abiding?

ANSWER. The light of the city is God himself nothing that the mind of man has ever conceived of in the way of brilliancy can even approximate the white light and eternal radiance of that God who is light, and in whom there is no darkness. He is the light of it; the black wing of night never flaps over it; there is no night there. There is no pain there; there is no weeping and mourning for the dead, for none die; there is no death there; tongues have ceased and prophecies have ceased, but abiding forever are hope, love, faith these three. There is only love to God, and love to the fellow man, a high and holy love, and faith and hope; those are the conditions. It is an eternal condition of inexpressible felicity and joy. No wonder Dr. Chalmers, in the greatest sermon he ever preached on the expulsive power of a new affection, used somewhat this language: “Oh, if some island of the blessed could be loosed from its heavenly moorings and glide down the stream of time and pass by in our sight just one time, so that we might see the unflecked serenity of its skies, and inhale the fragrance of its flowers, and be ravished by the melodious strains of its music, and catch just one time the sheen of the apparel of its inhabitants never again would we be satisfied with this world.” I was once literally swept off my feet by hearing four thousand Methodists in a tent meeting sing that song,

Have you heard, have you heard of that sun-bright clime, Undimmed by sorrow and unhurt by time; Where age hath no power o’er fadeless frame: Where the eye is fire, and the heart is flame; Have you heard of that sun-bright clime?

When the thoughts of heaven sweep down on us, when the glory of that heavenly city comes into the mind, I tell you, we have a revival power rests on the feeblest saint.

8. What three figures are used in presenting this heavenly place?

ANSWER. You are to understand that this heavenly city is presented in three figures: First, this city; second, the Lamb’s wife; third, by Paradise. Right in the center of the city is the throne of God, and bubbling up from under that throne is a water system that branches into four heads, as an ancient paradise, running in four directions the water of life, flowing freely. And on either side of it is the tree of life, bearing twelve manner of fruits, and yielding its fruit every month the flowers never cease to bloom, the fruit never ceases to ripen, the stream never hushes its music as it outflows, and every ripple of it says, “Life, life, eternal life.”

9. What, then) the object of the book?

ANSWER. So, whether we consider heaven as a glorious city, or the city as an image of the church in glory, or as paradise regained, we see “the restoration of all things.” God knew, when he made this world, how he wanted it, but the devil thought to thwart him; he did take possession of it for a time. The object of this great book of the New Testament, this closing book, this last flash of revelation, is to show you preachers, you women workers, that all of this earth shall be redeemed from the power of the devil, and that the gospel of our Lord Jesus Christ will “never lose its power till all the ransomed church of God be saved to sin no more,” and you ought to live on that thought. You may stumble occasionally ; you may fall occasionally, but always get up facing heaven. I always said, when I was a wicked sinner, that if I was ever converted the first thing I would do after being converted would be to read Bunyan’s Pilgrim’s Progress, or the sojourner’s travel to the heavenly city. And when I got back home, lying down, happy in my conversion, my hands over my face, my mother came and pulled my hands away, and said: “My son, you have found the Saviour.” That night I sat by her bedside and read John Bunyan’s Pilgrim’s Progress. And I tell you, when I got to that part of the book where Beulah Land is described, or where, from the mountains delectable, one might see the glory of the heavenly city, with only the river of death between, and the shining ones coming down to the river and beckoning you to come over and waiting to receive you when you crossed, I got my great conception of heaven right then, and have never lost it since.

There was a lady schoolmate of mine, a brilliant girl and a very dear friend. We went different ways when we left school. One day I received a note written on the margin of a newspaper, saying: “If you are my old schoolmate, as I think you are, come to see me before I die, and bring your church choir with you.” I went, and found her heartbroken and dying. When I entered the room she said: “I did not send for you to tell me how to die: I know, I know. But I tell you what I wish you would do; get your singers to sing a hymn. I want to be upborne on the wings of melody as I ascend to heaven.” I asked: “What do you want us to sing?” “Sing this song: ‘Oh, sing to me of heaven when I am called to die; sing songs of holy ecstasy to waft my soul on high.’ ” We sang it, in tears, and when we got through, in the sweetest, faintest voice, she repeated the last verse and ended with a sigh. She was dead. So music cheered her last breath on earth, and greeted her first taste of heaven.

It may sound fanciful, but I sometimes am carried away with the thought that if I could get together the preachers and the working forces of the churches, and keep them studying for a few days on the Bible teachings of heaven, until the clearness, and certainty, and eternity of heaven and hell got hold on them, they would know how to work.

10. Who are the inhabitants of this city?

ANSWER. You have learned in our study about heaven as a place, heaven as a state, and now I close with a reference to its companionship. Paul says: “But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus, the Mediator of a new covenant, and to the blood of sprinkling that speaketh better than that of Abel” (Heb 12:22-24 ). That is companionship divine, angelic, and human. But the greatest of all the joys will be when we come to Jesus and, taking off the crowns his gracious hands placed on our brows, lay them down at his pierced feet, and say: “Not unto us, O Lord, not unto us; but unto thy name be honour and power and glory and dominion for ever.” Yes, we are coming to Jesus; we are coming to the innumerable host of angels, ten thousand times ten thousands of thousands and thousands of the shining ones we have heard so much about in this book; we are coming to the general assembly, the church of the firstborn who are written in heaven, and who, standing on the walls of everlasting deliverance, and looking down toward the earth once ruled by the devil, all of its mountainsides scarred with battle, all of its valleys crimson with blood, all of its caves filled with the bones of the murdered, all of its seas filled with the wrecks of those who perished in battle and storm, we shall look down on it, and we will see all of it washed whiter than snow. I do not say that we shall be limited to the earth in the world to come; I do not suppose there will be any barrier to our going to any part of the universe. But God intended that man should have dominion over the earth.

11. Who are forbidden to enter this city?

ANSWER. Before we leave the subject I ought to say this sad thing: “On the outside are the fearful,” those who lacked moral courage, those who were ashamed to say: “I am for Christ,” that were ashamed to stand by him, ashamed to confess him in public. “On the outside are all liars, and all whoremongers, and all idolaters.” That is the crowd that is on the outside forever. They, too, have a place, prepared for the devil and his angels; they, too, have companionship: but what a crowd! What a crowd! Who wants to be with them forever? If it chill your heart to be associated now with one unclean, foul, slimy soul, what will it be to company with all the lost forever?

The questions are in the body of the text, it being presented ill the form of a catechism.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

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.

Ver. 1. A pure river ] Not muddy as Nile, but clear as Calirrho. The allusion seems to be to that earthly paradise so well watered, Gen 2:8-14 , or else to Eze 47:1-12 . This river is Christ, Joh 4:14 , and so is that tree of life, Rev 22:2 . The second Adam is a quickening spirit. Apollonius telleth us (lib. 3, Argonaut.) that in the court of Aeta, king of Colchis, were three fountains, which flowed, one with milk, another with wine, and a third with honey. In heaven there is all this and more.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 5 .] The end of the description : the means of healing for the nations ( Rev 22:1-2 ): the blessedness, and eternal reign of the glorified servants of God ( Rev 22:3-5 ).

And he shewed me a river of water of life, bright as crystal, coming forth out of the throne of God and of the Lamb (which throne is one and the same: see ch. Rev 3:21 , and note on ch. Rev 20:11 . The O. T. passages in view are Gen 2:10 ; Eze 47:1 ff.). In the midst of the street of it (the city), and of the river, on one side and on the other (the gen. is governed by as Ewald and Dsterd. al., not by . , as De Wette: the meaning being that the trees were on each side in the middle of the space between the street and the river. See Eze 47:7 ), ( was ) the tree of life (ch. Rev 2:7 ; Ezek. ut supra ff., i. e. trees of the kind described: as in Ezek.), producing twelve fruits (kinds of fruit, Eze 47:12 ), according to each month yielding its fruit (Ezek. ut supra): and the leaves of the tree (are) for healing of the nations (so exactly, Ezek. Rev 22:12 ; “and the leaf thereof ( is read for , in LXX, by “alii apud Tromm.”) for medicine.” On the sense of , the nations outside , see above, ch. 21 end). And every curse (accursed thing, see below. , another form of ; in ref. Matt. we have the verb ) shall exist no longer (cf. ref. Zech. There shall no more be those accursed things which bar the residence of God among His people: see Jos 7:12 , which shews that these words are in close connexion with what follows): and the throne of God and of the Lamb shall be in her, and His servants shall serve Him (in ministration and holy service, see ch. Rev 7:15 ), and they shall see His face (be close to Him, and know Him even as they are known, Mat 5:8 ), and His name ( shall be ) on their foreheads (ref.). And night shall not be any more (ch. Rev 21:25 ), and they shall have no need of the light of a lamp or (and) of the light of the sun (ch. Rev 21:23 ), because the Lord God shall shine (shed light) upon them: and they shall reign (De Wette well remarks, in a higher sense than in ch. Rev 20:4 ; Rev 20:6 ) to the ages of the ages .

Fuente: Henry Alford’s Greek Testament

Rev 19:11 to Rev 22:5 .] THE END: beginning with the triumphal coming forth of the Lord and His saints to victory ( Rev 19:11-16 ), then proceeding with the great defeat and destruction of the beast and false prophet and kings of the earth ( Rev 19:17-21 ), the binding of Satan and the millennial reign (ch. Rev 20:1-6 ), the unbinding of Satan and his destruction and that of the deceived nations ( Rev 20:7-10 ), the great general judgment ( Rev 20:11-15 ), and terminating with the vision of the new heavens and earth , and the glories of the new Jerusalem ( Rev 21:1 to Rev 22:5 ).

Fuente: Henry Alford’s Greek Testament

CH. Rev 21:1 to Rev 22:5 .] The new heavens and new earth: the glories of the heavenly Jerusalem . The whole of the things described in the remaining portion of the book are subsequent to the general judgment, and descriptive of the consummation of the triumph and bliss of Christ’s people with Him in the eternal kingdom of God. This eternal kingdom is situated on the purified and renewed earth, become the blessed habitation of God with his glorified people. And I saw a new heaven and a new earth; for the first (i. e. old, see ref.) heaven and the first earth were departed: and the sea exists no longer (see on the whole, Isa 65:17 . The vision does not necessarily suppose the annihilation of the old creation, but only its passing away as to its outward and recognizable form, and renewal to a fresh and more glorious one. And though not here stated on the surface, it is evident that the method of renewal is that described in 2Pe 3:10 ff.; viz. a renovation by fire . This alone will account for the unexpected and interesting feature here introduced, viz. that the sea exists no longer. For this the words mean (see Rev 21:4 ), and not as Dsterd., that the (former) sea, as well as the former heaven and earth, had passed away). And I saw the holy city, new Jerusalem (see especially ref. Gal., ., and note), coming down out of heaven from God (Schttg. quotes from the remarkable Jewish book Sohar, Gen. f. 69, c. 271, “R. Jeremias dixit, Deus S. B. innovabit mundum suum, et dificabit Hierosolymam, ut ipsam descendere faciat in medium sui de clo, ita ut nunquam destruatur.” See Schttg.’s dissertation “de Hierosolyma clesti,” in his vol. i. 1205 ff.), prepared as a bride adorned for her husband (as in our common discourse, so here with the Evangelist, the name of the material city stands for the community formed by its inhabitants. But it does not follow in his case, any more than in ours, that both material city and inhabitants have not a veritable existence: nor can we say that the glorious description of it , presently to follow, applies only to them . On the figure, see Isa 61:10 to Isa 62:5 ). And I heard a great voice out of the throne saying, Behold, the tabernacle (i. e. dwelling: the allusion being to the tabernacle in the wilderness, in which God dwelt in symbol only) of God is with men, and He shall dwell (tabernacle) with them, and they shall be his people (plur., because, as in Rev 21:24 , many nations shall now partake in the blessed fulfilment of the promise), and He shall be God with them (the name Emmanuel, , first then being realized in its full significance), their God (so the ancient promises are fulfilled, Exo 29:45 ; Lev 26:11 ; Eze 37:27 ): and [ God ] shall wipe away every tear from their eyes (reff.): and death shall exist no longer (ch. Rev 20:14 ), and (Gr. nor) mourning ( Isa 65:19 ) and (nor) crying and (nor) pain shall exist no longer: [ because ] the first (former state of) things are passed away. And He that sitteth on the throne (see note, ch. Rev 20:11 ) said, Behold, I make all things new. And he (probably the angel, or voice from heaven, that gave the Seer similar commands before, ch. Rev 14:13 , Rev 19:9 . This seems probable on account of the change to the formula , as well as from the nature of the command: for we have resumed immediately with the , leaving no doubt Who speaks) saith, Write: because these words are faithful and true. And He said to me (viz. ), [ They are fulfilled (viz. : or, but I prefer the other, ).] I am (or, excluding the portions in brackets, I have become ) the Alpha and the Omega (see above, ch. Rev 1:8 ), the beginning and the end (“the Unchangeable and Everlasting One, by Whom the old was and the new shall be, by Whom the old is fulfilled in the new, and with it all hope and all promise.” De Wette). I to him that thirsteth will give [ to him ] of the fountain of the water of life freely (cf. ch. Rev 7:17 , and reff. Isa. and John: cf. also Mat 5:6 ). He that conquereth shall inherit these things (the glories to be shewn in the heavenly Jerusalem), and I will be to him ( a ) God, and he shall be to me a son (this will be the full performance to the sons of God of the promise in ref. 2 Kings: which being first made to Solomon, received its chief fulfilment in the great Son of David and of God (ref. Heb.), and now in Him to them that are His). But to the cowardly (the contrast to : the of Heb 10:38 ; those who shrink timidly from the conflict), and the unbelievers, and the polluted with abominations (those who have partaken of the in ch. Rev 17:4 , of idolatries, &c.), and murderers, and fornicators, and sorcerers (the form , found only in ref. in the N. T., is the common one in the LXX. See besides ref. and other places in Exodus, Deu 18:11 ; Dan 2:2 ; Mal 3:5 . The form does not occur in the LXX), and idolaters, and all the false (i. e. all liars), their part (the construction is changed: instead of . . ., it proceeds in the affirmative, implying that negative and expressing more) ( shall be ) in the lake that burneth with fire and brimstone, which is the second death (reff.).

Fuente: Henry Alford’s Greek Testament

The river is suggested partly by Ezekiel’s representation of the healing stream which was to issue from the new temple and flow through the dreary Ghor of the Jordan valley (Eze 47:1-12 ), partly by the reference (in a later apocalypse, Zec 14:8 ) to perennial waters issuing from Jerusalem as the dwelling-place of God in the new age. John has no use for Ezekiel’s idea that the stream would assist in the messianic transformation of nature. He changes the numerous trees on either side of the wady into the (generic) single tree of life, reverting as before (Eze 2:7 ) to the ideal of the Semitic paradise. Also, he drops the notion of the river sweetening the bitter waters of the Dead Sea. Cf. Pirke Eliezer, 51, aquae putei ascensurae sunt e limine templi atque scaturient prodibuntque. The Babylonian origin of the idea is outlined by Zimmern in Archiv fr Relig. Wiss. 1899, 170 f. Unlike the earthly Jerusalem with its inferior stream, the new city is to be richly equipped with conduits and all that makes a city prosperous and secure (Isa 33:21 ).

Fuente: The Expositors Greek Testament by Robertson

Revelation Chapter 22

Another glorious description follows. “And he showed me a river of water of life, bright as crystal, going out of the throne of God and of the Lamb.” The last words indicate a new governmental form of deep interest. It is not now lightnings and thunders and voices: these were the characters of provisional judgment that filled the interval after the church was gone, and before the reign with Christ. But when Christ and the church peacefully reign, that is the imagery which suits. “In the midst of its street and of the river, on this side and on that, [was] life’s tree” – not merely as the original one, but now according to the fulness of the provision of God’s grace for man on the earth, yet also for man in glory – “bearing twelve fruits, in each month yielding its fruit; and the leaves of the tree for the healing of the nations.” In Eden’s paradise there was no “healing” power; there was the tree of life, but only death for the disobedient. Man on the earth has his portion in the goodness of a God who is manifesting His kingdom; and from the heavenly city is provision for healing the nations; whereas “the nation and kingdom that will not serve ‘Zion’ shall perish.”

“And no curse shall be any more: and the throne of God and of the Lamb shall be in it; and his servants shall serve him, and they shall see his face, and his name [shall be] on their foreheads. And night shall not be any more; and they need no light of lamp, and light of sun; for the Lord God shall give them light; and they shall reign unto the ages of the ages.” The reign for a thousand years is not all. In another way as here the saints shall reign without limit. (See Rom 5:17 .) The pure in heart shall see God, as they shall serve Him in glory. The description closes in verse 5

After that we have suited admonitions to the end of this book. On these a few words may suffice.

Verses 6, 7, commend these sayings afresh; and the coming of the Lord is urged in connection with them. “And he said to me, These words are faithful and true; and the Lord, the God of the prophets, sent his angel to show to his bondmen the things which must shortly come to pass. Behold, I come quickly: blessed is he that keepeth the words of the prophecy of this book.” Responsibility is here impressed in this respect, as we have seen before also.

But it is added, “And I John am he that heard and saw these things. And when I heard and saw, I fell down to do homage before the feet of the angel that showed me these things. And he saith to me, See [that thou do it] not: I am fellow-bondman with thee and with thy brethren the prophets, and with them that keep the words of this book. Do homage to God. And he saith to me, Seal not the sayings of the prophecy of this book.” Again the character of it, as derived from Christianity having already taken its place, is here asserted. In Daniel’s time, expressly to Daniel himself, the book was to be sealed, and even the old oracles were sealed then: not so John’s. “And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.” In Daniel’s time it was not at hand. But now Christ is come, and is dead, risen, and glorified. To the church the end is always near. In her own course, and in the matters of her portion, the church does not know time at al!. All that instinctively belongs to the body of Christ is unearthly and unworldly. The church is heavenly; and in heaven are no times or seasons. There may be lights of the heaven to mark times and seasons for the earth; and to the lamp of prophecy we do well to pay heed. But the church consists of souls called out from the earth, and is not of the world: consequently to the Christian the time is always at hand.

When Christ at God’s right hand was announced even from the very beginning, He was ready to judge the quick and the dead. He remains in this condition of readiness from the time when He sat at God’s right hand till the present. The church goes on according to the will of the Lord, who might according to His own purpose lengthen or abridge the space. It is entirely in God’s hand, and in none other’s. Whereas for the Jew, there are necessary dates and momentous changes that must take place; and hence, as Daniel represents the Jew, we have the difference kept up. To the Christian this book is not sealed. All is opened, and this because we have the Holy Ghost dwelling in us; “for the Spirit searcheth all things, yea, the deep things of God.”

Therefore we find in connection with the book a most solemn warning: “Let him that is unrighteous be unrighteous still; and let the filthy be filthy still ; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still.” Here is intimated that the time will come on earth, when the testimony of grace terminates. All after that is fixed for good or ill. With this too the Lord’s coming is fitly connected. “Behold, I come quickly; and my reward [is] with me to render to each as his work shall be. I am the Alpha and the Omega, the first and the last, the beginning and the end. Blessed [are] they that wash their robes, that they may have the right to the tree of life, and may enter in by the gates into the city. Without [are] the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loveth and maketh a lie.” When the hour comes that is spoken of here, it is not for us, but for those who will be found after we are gone. All is then fixed. There will be no time for seeking mercy at the last: whatever the state in which the Lord at His coming will find men, all is closed up and fixed. We see that it is in connection with the foregoing, not His coming for such as do keep the sayings of it, but for those whom He shall find here below, “to give to each as his work is.”

Further, Jesus here introduces Himself, as well as sends His angel. ‘”I Jesus sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, the bright the morning star. And the Spirit and the bride say, Come: and let him that heareth say, Come: and let him that is athirst come: let him that will take life’s water freely.” Thus the name of Christ, not merely as the Root and the Offspring of David but as the bright Morning-star, calls out responsively the heart of the church, and this too under the guiding activity of the Holy Ghost. The church cannot hear of Him as the bright Morning-star without at once desiring that He should come. She does not say, it is true, “Come quickly.” This would not be fitting for the church or for the Christian. Patience or endurance of hope is what becomes us. Nor could it have had weight, even if suited. But it is blessed that He says, “I come quickly”; and it is only Christ who in scripture ever says so. We as properly say, “Come.” Desire as we may that He should come quickly, we leave this to Him, because we know His love and can trust Him. If He tarries, it is not that He is “slack concerning his promise,” but that His long-suffering brings salvation to many. And who could defraud either the soul of salvation, or the Lord of showing it? It is Himself thus presented and as the bright Morning-star who brings into activity the church in her due expression of affection as bride. Here at the end we are outside the governmental strain of the book, as we see for the saints individually at the beginning of the parenthesis in Rev 1:5 , Rev 1:6 .

“And the Spirit and the bride say, Come.” It is to Jesus. To whom else could they say it? The bride breathes out the word to the Bridegroom; and the Holy Spirit is He that gives fervour to her desire that Christ should come. But there is a message also to others. There is a word, even if one entered little into the bride’s consciousness, to him that hears: “Let him that heareth say, Come.” He is encouraged to repeat the same cry. As a believer, be not afraid though you may know but little; for the Lord neither forgets nor slights real faith, however unintelligent. Has He not this class in view when He invites those who hear His voice to say, “Come “

The bride properly represents such as enter into the normal possession and enjoyment of the privileges nearest to Christ: if there are many who fall short of this practically, they are provided for in grace. “Let him that heareth say, Come.” At least they know the Saviour’s love and hear His voice, and, far from these being left out, they are invited individually to say, “Come.” To hear Him may not be the appropriation of all; but it is an incalculable boon for the soul, the turning-point of all blessing. It is just the way into all, if it be not the entrance upon all and its enjoyment actually. “Let him that heareth say, Come.” There is nothing in the coming of Jesus to harm or disturb him; there is everything in His coming to soothe, cheer, and satisfy. At that moment he will be changed and conformed to the image of God’s Son. The image of the man of dust shall give place to that of the Heavenly One, who shall transform our body of humiliation into conformity to His body of glory according to the working whereby He has power even to subdue all things to Himself. At once and for ever he shall be like Himself inwardly and outwardly: what can be so assuring to the saint?

But while there is such a bridal, and such a believer’s, call for Christ to come, it is not overlooked how many there are insensible to Him. To such His coming could be no joy, but in their state dismay and despair. The hope of His coming draws out on their behalf the deep feelings and earnest appeals of those who wait for Him. Hence the added calls of grace, “And let him that thirsteth come; he that will, let him take life’s water freely.” Not either of these classes outside is asked to say, “Come.” This would be vain, untrue, and profane, till they have drunk life’s water in His name. But even as they are, grace calls on each of these to come to the still accessible and ready and unfailing Saviour. Be one ever so overwhelmed with sense of sin, ever so conscious of having paid the penalty of long turning from the Fountain of living waters, “let him that thirsteth come.” Jesus ever lives, and is ever near, now to give life’s water. Yea, if only made willing by God’s grace to receive the indispensable boon, which neither believer nor church can supply, Jesus stoops to his need: “he that will, let him take life’s water freely.” But, O reader, forget not that grace despised ends in judgment; and the deeper the grace, the more sure and severe God’s judgment; and Jesus the Lord shall pronounce and execute it.

Then follows a tremendous warning against any meddling with the words of this book: “I testify to every one that heareth the words of the prophecy of this book, if any one add unto these, God shall add unto him the strokes that are written in this book; and if any one take away from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, that are written in this book.” Its integrity is thus guarded, if any warning could alarm audacious self-confident man.

“He that testifieth these things saith, Yea, I come quickly. Amen: come, Lord Jesus.” What care to keep the hearts of His own fixed and fervent and constant in the blessed hope! And this, not only by His assurance, but by the revealed and ready response of the inspired writer. We misread prophecy, if we put off that hope. “The grace of the Lord Jesus [Christ be] with all the saints. Amen.” So ends this book, and the Bible.

Fuente: William Kelly Major Works (New Testament)

Revelation

THE CITY, THE CITIZENS, AND THE KING

Rev 22:1-11

Is the vision of the New Jerusalem to be realized in the present or in the future? Such features as the existence of ‘nations’ and ‘kings of the earth’ outside of it vs. 21, 24, and leaves of the tree of life being ‘for the healing of the nations,’ favour the former reference, while its place in the book, after the first and second resurrections and the judgment and at the very end of the whole, seems to oblige us to hold by the latter. But the question must be answered in the light of the fact that the Christian life is one in essence in both worlds, and that the difference between the conditions of the society of the redeemed here and there is only one of degree. The city ‘has already come down from heaven; its perfect form waits to be manifested.

The passage is partly the close of that vision vs. 1-5, and partly the beginning of the epilogue of the whole book vs. 6-11. The closing description of the city is saturated with allusions to Old Testament prophecy.

It is like the finale of some great concerto, in which the themes that have sounded throughout it are all gathered up in the last majestic, melodious crash. Here at the farthest point to which mortal eyes are allowed to pierce, the ‘tree of life’ that the first of mortal eyes had looked on waves its branches again. The end has circled round to the beginning. But now there is no more prohibition to pluck and eat, and now it grows, not in a garden, but in a city where the perfection of human society is entered into.

Here, on the last page of Scripture, the river, the music of whose ripple had been heard by Ezekiel and Zechariah bringing life to everything that it laved, and by the Psalmist making glad the city of God,’ flows with a broader, fuller stream, and is fouled by no stains, but is ‘clear as crystal.’ River and tree have the same epithet, and bring the same gift to the citizens. All the blessings which Jesus gives are summed up, both in John’s Gospel and in the Apocalypse, as life.’ The only true life is to live as God’s redeemed servants, and that life is ours here and now if we are His. It is but a ‘stream’ of the river that gladdens us here, the fruit has not yet its full flavor nor abundance.’ It is life, more life, for which we pant,’ and the desire will be satisfied there when the river runs always full, and every month the fruit hangs ripe and ready to be dropped into happy hands from among the healing leaves.

In verses 3 and 4 we pass from the city to the citizens. Perfect purity clothes them all. There shall be no more anything accursed’; that is, any unclean thing drawing down necessarily the divine ‘curse,’ and therefore there shall be no separation, no film of distance between the King and the people, but ‘the throne of God and the Lamb shall be therein.’ The seer has already beheld the Lamb close by the throne of God, but now he sees Him sharing it in indissoluble union. Perfect purity leads to perfect union with God and or rather in Christ, and unbroken, glad submission to His regal rule. And that perfect submission is the occupation and delight of all the citizens. They are His bond-servants,’ and their fetters are golden chains of honour and ornament. They ‘do Him service,’ ministering as priests, and all their acts are ‘begun, continued, and ended in Him.’ Having been faithful over a few things, they are made rulers over many things, and are yet bond-servants, though rulers.

In that higher service the weary schism between the active and the contemplative life is closed up. Mary and Martha end their long variance, and gazing on His face does not hinder active obedience, nor does doing Him service distract from beholding His beauty. His name shall be in their foreheads,’ conspicuous and unmistakable, no longer faintly traced or often concealed, but flaming on their brows. They are known to be His, because their characters are conformed to His. They bear ‘the marks of Jesus’ in complete and visible assimilation to Him.

The vision closes with an echo of Old Testament prophecy Isa 60:19. ‘No night’ – perhaps the most blessed of all John’s negative descriptions of the future state, indicating the removal for ever of all the evil and woe symbolized by darkness, and pointing to a state in which no artifices of ours are needed to brighten our gloom with poor, man-made candles, nor any created light, though mighty and resplendent as the sun, whose beams fade into invisibility before the immortal radiance that pours out for ever from the throne, brightening every glorified face that is turned to its lustre. Thus seeing, serving, and being like ‘God and the Lamb,’ they, as a consequence, shall reign for ever and ever,’ for they are as He is, and while He lives and reigns they also live and reign.

With verse 6 begins the epilogue. An angel speaks, the same as in chapter 1:1 – is represented as ‘signifying’ the ‘revelation’ to John. He now, as it were, sets his seal on his completed roll of prophecy. To discriminate between the words of the angel and of Jesus is impossible. Jesus speaks through him. ‘Behold, I come quickly’ cannot be merely the angel’s voice. As in verse 12, a deeper voice speaks through his lips. The purpose of that solemn announcement is to impress on the Asiatic churches and through them on the whole Church through all time, the importance of keeping ‘the words of the prophecy of this book.’ ‘Quickly’ – and yet nineteen hundred years have gone since then? Yes; and during them all Jesus has been coming, and the words of this book have progressively been in process of fulfilment.

Again, the speedy coming is enforced as a reason for not sealing up the prophecy, as had been commanded in chapter x. 4, and elsewhere in the Old Testament. And a very solemn thought closes our lesson – that there is a moment, the eve of any great day of the Lord,’ when there is no more time or opportunity for change of moral or spiritual disposition. ‘Too late, too late, ye cannot enter now.’ Let us ‘redeem the time,’ buy back the opportunity while yet it is within our grasp.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Rev 22:1-5

1Then he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb, 2in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. 3There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him; 4they will see His face, and His name will be on their foreheads. 5And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever.

Rev 22:1 “Then he showed me a river of the water of life” There should be no chapter division here. The concept of a river flowing from the presence of God is an allusion to the OT (cf. Psa 46:4; Eze 47:1-12; Joe 3:18; Zec 14:8). Water is a common metaphor referring to God abundantly supplying the spiritual needs of His people (cf. Isa 12:3; Isa 44:3; Isa 49:10; Jer 2:13; Jer 17:13; Joh 4:10-15; Rev 7:17; Rev 21:6). Only John uses the term life (zo) to refer to resurrection life.

“clear as crystal” This speaks of the purity of God’s heavenly city (cf. Rev 4:6).

“coming from the throne of God and of the Lamb” There is only one throne (cf. Rev 21:22). This is anthropomorphic language from ancient eastern royal court imagery. God is an eternal spirit; He does not sit on a physical throne. It is a metaphor of His sovereign rule.

Rev 22:2 “On either side of the river was the tree of life” This same tree is alluded to in Rev 2:7. This whole vision is from Eze 47:1-12 (here, Rev 22:12). There are many references in Jewish apocalyptic literature to the tree of life found in Gen 2:9; Gen 3:22 (cf. Enoch 25:2ff; IV Ezra 7 :53; 8:52; II Enoch 8:3). That which Adam forfeited from God (fellowship, knowledge, eternal life), God now freely gives to redeemed mankind (cf. Php 2:6).

“bearing twelve kinds of fruit” See SPECIAL TOPIC: THE NUMBER TWELVE at Rev 7:4.

“and the leaves of the tree were for the healing of the nations” This is highly unusual because there should be nothing left to cure! However, this may simply be a quote from Eze 47:12; possibly the recurrent theological theme is that God wants all (“the nations”) to be saved (cf. Isa 2:3-4; Isa 45:22-25; Isa 60:3; Isa 66:18-19; Zec 2:11; Zec 8:20-23).

Rev 22:3 “There shall no longer be any curse” This is an allusion to Gen 3:17 and Zec 14:11. The new age has come and the curse of the OT (cf. Eph 2:15-16; Col 2:14) has been removed by Christ’s death (cf. Rom 8:18; Rom 8:25; Gal 3:13; Eph 2:13; Eph 2:16). In Revelation the crystal sea of Rev 4:6 symbolizes God’s transcendent holiness. Fallen mankind could not approach God, but now the sea is removed (cf. Rev 21:1).

It is possible that the term represents the Hebrew charam, meaning destroyed or totally destroyed (cf. Zec 14:11). If this is the OT allusion, then this verse refers to the security of the new Jerusalem and would be similar to the promises of 1Pe 1:4-5.

Notice the unusual grammatical features of this phrase. There is one throne, but two on it (i.e., God and the Lamb). However, the servants serve “Him” (singular). This involves the mystery of monotheism and incarnation. One God, but also a divine Messiah (and a personal Holy Spirit).

Rev 22:4 “they will see His face” In the OT to see God meant death. Moses was not allowed to see God’s face (cf. Exo 33:20). Seeing God or dwelling with God are rewards to those who are pure (cf. Psa 11:7; Psa 16:11; Psa 17:15; Psa 140:13; Mat 5:8). The original intimacy intended in Eden has been fully restored (cf. Psa 42:1-2)!

“and His name will be on their foreheads” As Satan marked his followers (cf. Rev 13:1-17; Rev 14:9; Rev 20:4), God marked His (cf. Rev 3:12; Rev 7:3; Rev 14:1). It was a symbol of ownership and security. See note at Rev 7:2.

Rev 22:5 “there shall no longer be any night” (cf. Rev 21:23-25; Isa 60:19-20; Zec 14:7)

“and they will reign forever and ever” Who rules with Christ during the millennial kingdom? Rev 20:4-5 suggests only Christians who lived during the end-time persecution, but Rev 2:26; Rev 5:10 imply that all saints will rule with Christ on the earth. There is no clear differentiation in the Bible between the eternal reign (cf. Dan 2:44; Dan 7:14; Dan 7:18; Isa 9:7; Luk 1:33; 2Pe 1:11; Rev 11:15) and the millennial reign. It is hermeneutically inappropriate to derive a major doctrine from an apocalyptic passage. This verse implies an eternal reign.

The imagery of God’s people experiencing an evil invader, who is totally destroyed by God, is taken from Ezekiel 37-39. John never intended this to be interpreted literally! It is an abuse of authorial intent to turn apocalyptic imagery into historical literalness! Our love for the Bible and our curiosity about the future have caused the modern western church to interpret prophecy and apocalyptic literature in strange and strained ways! See Special Topic: Reigning in the Kingdom of God at Rev 5:10.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

pure. The texts omit.

water of life. i.e. living water.

life. App-170.

out of. App-104.

throne. The throne of the great Priest-King (Zec 6:13) of the “thousand years” now gives place to the glorious “throne of God and of the Lamb”, for God is now “all in all”. Contrast Eze 47:1-11, where the river proceeds from the “house” associated with the altar; here, from the throne.

God. App-98.

Fuente: Companion Bible Notes, Appendices and Graphics

1-5.] The end of the description: the means of healing for the nations (Rev 22:1-2): the blessedness, and eternal reign of the glorified servants of God (Rev 22:3-5).

And he shewed me a river of water of life, bright as crystal, coming forth out of the throne of God and of the Lamb (which throne is one and the same: see ch. Rev 3:21, and note on ch. Rev 20:11. The O. T. passages in view are Gen 2:10; Eze 47:1 ff.). In the midst of the street of it (the city), and of the river, on one side and on the other (the gen. is governed by as Ewald and Dsterd. al., not by . , as De Wette: the meaning being that the trees were on each side in the middle of the space between the street and the river. See Eze 47:7), (was) the tree of life (ch. Rev 2:7; Ezek. ut supra ff., i. e. trees of the kind described: as in Ezek.), producing twelve fruits (kinds of fruit, Eze 47:12), according to each month yielding its fruit (Ezek. ut supra): and the leaves of the tree (are) for healing of the nations (so exactly, Ezek. Rev 22:12; and the leaf thereof ( is read for , in LXX, by alii apud Tromm.) for medicine. On the sense of , the nations outside, see above, ch. 21 end). And every curse (accursed thing, see below. , another form of ; in ref. Matt. we have the verb ) shall exist no longer (cf. ref. Zech. There shall no more be those accursed things which bar the residence of God among His people: see Jos 7:12, which shews that these words are in close connexion with what follows): and the throne of God and of the Lamb shall be in her, and His servants shall serve Him (in ministration and holy service, see ch. Rev 7:15), and they shall see His face (be close to Him, and know Him even as they are known, Mat 5:8), and His name (shall be) on their foreheads (ref.). And night shall not be any more (ch. Rev 21:25), and they shall have no need of the light of a lamp or (and) of the light of the sun (ch. Rev 21:23), because the Lord God shall shine (shed light) upon them: and they shall reign (De Wette well remarks, in a higher sense than in ch. Rev 20:4; Rev 20:6) to the ages of the ages.

Fuente: The Greek Testament

Chapter 22

And he shewed me a pure river ( Rev 22:1 )

You know it is going to be new, because these don’t exist anymore here.

of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. And in the midst of the street of it, and on either side of the river, was there the tree of life, which bore twelve manner of fruits, and yielded her fruit every month ( Rev 22:1-2 ):

So, you have an interesting kind of a tree here. And of course, we have been fooling around genetically with trees and plants and we have been able to do a lot of interesting things with genetic manipulation of plants and trees. We have created different types of hybrids and different kinds of resistances and so forth.

In fact, they have created a tomato plant now in Israel at the Beersheba University, a tomato plant that you can irrigate with seawater. You don’t get salty tomatoes. But who knows; maybe they will be able to develop that in time where the tomato would already be salted when you get it. But they are irrigating tomato plants now with Mediterranean Sea water. And they are doing a lot of things with the genetic codes. The new thing here is these new seedless flame grapes. And it’s great what man has been able to do messing around with some of the genetic codes of some of the plants and trees.

When I was a kid we lived off of North Broadway Street here in Santa Ana, and we had a tree that had both Navel and Valencia oranges growing on it, as well as grapefruits and lemons. So, during part of the year we could pick the Valencia oranges, during the winter months pick the navel oranges, and in the meantime, eat the grapefruit and have lemonade. It was just a thing of grafting into the basic root system the various types of citrus fruits. And now you can buy some trees that have peaches and nectarines on them. It is interesting.

God is going to have a tree that has twelve different kinds of fruit and every month a fruit will be ripe. It is going to be a neat tree. I am such a fruit lover anyhow; I am going to see if I can get a few of those planted in my yard.

and the leaves of the tree are for the healing of the nations ( Rev 22:2 ).

So, there will be a medicinal value in the leaves of the tree.

And there shall be no more curse ( Rev 22:3 ):

The earth, you remember, was cursed as a result of sin. “Cursed will be the ground; thorns and thistles will it bring forth. Cursed be man, by the sweat of his brow shall he earn his bread” Gen 3:18-19 ), and so forth. There will be no more curse.

but the throne of God and of the Lamb shall be in it; and his servants shall serve him: And they shall see his face ( Rev 22:3-4 );

“Blessed are the pure in heart”, Jesus said, “for they shall see God” ( Mat 5:8 ). “They shall see His face”,

and his name shall be in their foreheads. And there shall be no night there; and they need no candle, nor light of the sun; for the Lord God gives them light: and they shall reign for ever and ever ( Rev 22:3-5 ).

Hard to believe; isn’t it? That is why he immediately said,

And he said unto me, These sayings are faithful and true ( Rev 22:6 ):

It sounds too good to be true. It sounds, wow! So the Lord affirms that these are true and faithful sayings. Again, the affirmation of the truth of what God is declaring for your skeptical mind that finds it hard to believe that God should do such a thing for us. For we are so unworthy and undeserving that we should reign forever and ever in His glorious New Kingdom and New World and new age. So, the Lord assures you these are true and faithful sayings.

and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold ( Rev 22:6-7 ),

The Lord is talking here to John now.

I come quickly: blessed is he that keeps the sayings of the prophecy of this book. And I John saw these things, I heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me those things ( Rev 22:7-8 ).

He did this a little earlier and the angel said to him to stand up. “Don’t do that.” But John is overwhelmed again; he is just wiped out, overwhelmed that the guy tells him that, so he falls down at his feet again to worship him

Then the angel said, Don’t do that: for I am thy fellowservant, of the brethren the prophets, of those which keep the sayings of this book: worship God ( Rev 22:9 ).

Again John making the mistake that man so often makes worshipping the instrument of God. “Don’t do that. Worship God.”

And he said unto me, Seal not the sayings of the prophecy of this book: for the time is at hand ( Rev 22:10 ).

Now, you remember when he talked to Daniel, he said seal up those things and don’t write them, for they are for the end. In the last days, knowledge will be increased. So, seal them up there will be a time that they will be understood, but they are not for you, Daniel. Now with John, he said, “don’t seal the book. Leave it open, because things are going to start working out”.

Now the interesting thing is that so many people look at Revelation as though it were a sealed book. “Oh, that is a sealed book. You don’t want to get into that. No one can understand it.” It is because they don’t attempt to or they attempted to spiritualize the meanings, and if you do that it becomes meaningless. So, if you just read it and say “wow” and accept it as it is, not adding to it or taking away, you have no problem. It is only when you try to spiritualize everything in it, and give everything some kind of a weird meaning, that it becomes a difficult book to understand. “So don’t seal the sayings of the prophecy of this book: for the time is at hand.”

He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold [again the Lord is talking], I come quickly; and my reward is with me, to give every man according as his work shall be ( Rev 22:11-12 ).

Now, as a child of God I will not be judged for my sins; that has all been covered by Jesus Christ. As a child of God the gift of eternal life is just that, it is God’s gift to me. I can’t earn it. I do not deserve it. It is a gift of God. “By grace you are saved through faith and that not of yourself it is a gift of God; not of works lest any man should boast”( Eph 2:8-9 ). However, God is going to reward me according to the works that I do. There will be degrees of rewards in heaven.

Now, as far as eternal life, that is God’s gift. I can’t deserve that or earn it. I don’t deserve it. It is God’s gift to me by faith in Jesus Christ, faith alone. That is the only basis upon which this gift is predicated and God gave me the faith to believe. However, now that I believe I want to serve God and I offer myself to God to serve Him, and the works that I do for God, I will be rewarded for them, those works that are done out of a pure motivation.

Now, there are a lot of works that people do that there will be no reward. If your work is just for a big show to just be known among people, and they say, “Oh, man he’s just a holy Joe.” And you do things to give them that kind of a feeling, you learn to close your eyes at the proper time and fold your hands and you learn to talk in such a way that it sort of oozes of righteousness and spirituality, so that people they can just talk to you and know that you walk close to God. That kind of stuff is junky and there is no reward for that.

Jesus said, “Take heed that you do not your righteousness before men to be seen of men, because then you have your reward”( Mat 6:1 ). So, when you pray don’t go out on the street corner and do a big thing so that everyone goes by and says, “What is happening? “Oh, he’s a spiritual man.” “Go in your closet, shut the door and talk to your Father who sees in secret and He will reward you openly” ( Mat 6:6 ). When you give don’t make a big to-do over it; don’t play the Halleluia chorus and do cartwheels. Learn to do things without drawing attention to yourself. “Let your light so shine before men that when they see your good works they glorify your Father which is in heaven”( Mat 5:16 ), because we will be rewarded according to those works that have right motivation.

Now, Jesus said, “If we do our works to be seen of men then we have our reward now.” So, be careful about that. There is a real danger, subtle danger there.

“So, I’m coming quickly. My rewards are with Me and I’m going to reward every man according to his work.”

You remember the one who received the five talents? How he brought them and said, “Lord you gave me five and I increased them and I now have ten.” “Good job. I am going to make you ruler over ten cities. Enter into the joy of the Lord.” “Lord you gave me four talents and I went out and used them and I have eight.” All right, good work, make you ruler over eight cities.” “Hey, Lord, I know you are an austere man. You like to reap where you didn’t sow and so forth. So I knew how you were about the money that You distributed, so I took the money and buried it and here it is, Lord. So I dug it up and got it out of the napkin and it’s all preserved. You can have it back again.” Not so good. No reward. “I’m coming quickly. My reward is with Me.”

I am Alpha and Omega, the beginning and the end, the first and the last ( Rev 22:13 ).

Now, these words were declared of God the Father in chapter one. Here Jesus is talking to John and He is declaring the same thing.

Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city ( Rev 22:14 ).

Jesus said, “I am the door to the sheepfold.”

For without are dogs, drug abusers, whoremongers, murderers, idolaters, and whosoever loves and makes a lie. I Jesus have sent my angel to testify unto you these things in the churches ( Rev 22:15-16 ).

So, this is for the churches. The Lord sent it for the churches.

I am the root and offspring of David, and the bright and the morning star. And the Spirit and the bride say, Come ( Rev 22:16-17 ).

God’s invitation to you to come and to share in the glories of His eternal kingdom.

And let him that heareth say, Come. [Come Lord Jesus and establish Your kingdom.] Let him that is athirst come. And whosoever will, let him take the water of life freely ( Rev 22:17 ).

It is open and available. Help yourself.

For I testify unto every man that hears the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book ( Rev 22:18-19 ).

I cannot imagine the audacity of man to mess around with the book of Revelation with a warning like that, or to try to read something into or read something out of it. I can’t imagine such audacity. That is why I take the book literally even though I may not understand all of it. I take it literally and I teach it literally, because I don’t want to be guilty of adding to or taking away. I’d rather be wrong in my literal interpretation of the book than to be wrong and add to the book by spiritualizing, or take away from it by spiritualizing.

In other words, this book is not to be messed with, just to be believed and practiced. “Blessed are they that read, hear and practice the words of this prophecy, putting them into practice in their lives.” So, that is what it is for, to be read and heard and put into practice, not to be argued with, or disputed over or whatever.

He which testifies these things saith, Surely I come quickly. So be it. Even so, come, Lord Jesus ( Rev 22:20 ).

Well, that was almost nineteen hundred years ago that He said, “Behold, I come quickly.” But Lord it has been nineteen hundred years. Peter said, “In the last days there will be scoffers that will come along and saying where is the promise of His coming? Since our fathers have fallen asleep everything has gone on as it was from the beginning”( 2Pe 3:3 ). “You know, God stepped out.” Foolishness. Jesus is coming again, foolishness. Where is the promise? Things are just going to go on and on and on. There is not going to be any interruption in history.

But Peter said, “God isn’t slack concerning His promises,” that is the promise of the coming, “as some men count slackness.” But he said, “You need to consider that one day is as a thousand years to the Lord and a thousand years is as one day”( 2Pe 3:8 ). We say it has almost been almost two thousand years. Well, the Lord says, “It has only been a couple days. Guess we better get back.” “Behold, I come quickly.”

How, quickly is He coming for you? We don’t know; do we? But I do believe that the time of the return of Jesus Christ is very, very near. There is an indication in Hosea that for two days Israel will be as dead, but in the third day God will revive them and they will live before him. Again a thousand years to a day and a day to a thousand years. For two thousand years Israel was like dead, but now they have revived. The prophecy of Hosea is fulfilled. And so I do believe that the day of the Lord is at hand. And I, with John, would respond, “Amen. Even so, come Lord Jesus.”

Oh, how my heart yearns for the Lord to come and the establishing of His kingdom. How I desire to see the New World, the new age with Jesus reigning as King and Lord.

John’s final parting words and the closing words of the Bible. How appropriate.

The grace of our Lord Jesus Christ be with you all. So be it. ( Rev 22:21 )

Isn’t that beautiful? What a glorious way to end this glorious book. Just the bequest of God’s grace or the grace of the Lord Jesus Christ upon you. May the grace of the Lord Jesus Christ rest or be upon or be with all of you. “So be it.”

Shall we pray.

Lord we thank you for Your grace and by grace we will be able to participate in the glorious inheritance of the saints in light. Thank you, Lord, that you have delivered us from the power of darkness, taken the rebellion out of our hearts, and given us a heart of love, a heart of commitment, a heart of faith. Lord we want to serve You because we love You. And we thank you Lord for that hope that You have given to us of the New World, the new age where righteousness shall reign and Jesus shall reign where here the sun doth her successive journeys run. Even so, come quickly Lord Jesus. Amen.

You didn’t think I could do it, did you? Neither did I. Praise the Lord for His Word, a lamp unto our feet, a light unto our path, a power in our lives to keep us from sin. Life itself, “For the entrance of thy word giveth life.” How we need to walk in the light of God’s Word.

I’m sort of excited about the possibility of starting all over again, getting back into Genesis where it all began and see how the Lord works from the beginning to the end. Now we’ve closed things out. We’ve entered on into the eons of the eternity, the future. The sun has disappeared, dissipated, gone. And in the ages to come God is now revealing to us the exceeding richness of His love and mercy towards us in Christ, on out forever and ever with our Lord. So we’ll go back now and retrace the rebellion of man from the beginning; its effect upon man, mankind and God’s patient dealing in love, longsuffering as He draws forth His plan and draws man to His plan that ultimately we might share with Him that eternity in His kingdom of love and grace.

So may the Lord be with you and may the Lord bless you and may He prepare your heart as we prepare to start through once more. I really believe this will be the last time. Our glorious adventure learning of Him. “

Fuente: Through the Bible Commentary

Rev 22:1-2. 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. 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.

Abounding joy, varied joy, ever changing, yet ever perfect; a tree which bears twelve manner of fruits, and yet fruits every month. Oh! when shall we get away to those golden orchards; when shall we sit under those vines, and press the clusters with our lips?

Rev 22:3. And there shall be no more curse:

Of labour, of sin, of sorrow, of death.

Rev 22:3. But the throne of God and of the Lamb shall be in it:

So that we shall all be in the throne-room, all beholding the King in his beauty, and ourselves made his courtiers.

Rev 22:3. And his servants shall serve him:

That is heaven to me, for here we sometimes are unable to serve him as we would. We are distracted, worried, carried away from holy service by multitudes of cares, but there his servants shall serve him.

Rev 22:4. And they shall see his face:

What a happy blending service and communion the hands busy, but the eves ravished with the wondrous sight of the face of God! Thou shalt see his face. If any of us could see the face of God on earth, no doubt we should die. The vision would be too bright for us. When one heard this.

one of the greatest saints, he said, Then let me see it and die, and I do not wonder that he said so, for the sight of God, even should we die here, must still be perpetual, and it would make us live again. They shall see his face.

Rev 22:4. And his name shall be in their foreheads,

Their faces made like Gods face, then his name, his character, reflected on their brows is not this worth having?

Rev 22:5. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light; and they shall reign for ever and They themselves shall be kings. They shall reign for ever and ever.

This exposition consisted of readings from Rom 8:26-30; Rev 21:10-27; Revelation 22 :l-5.

Fuente: Spurgeon’s Verse Expositions of the Bible

Rev 22:1. [238]) See App. Ed. ii. In the mention of clothing, the Apocalypse more than once uses together ; in other places, either separately, or separately, as by far the most weighty part of the authorities here read.

[238] ABh Vulg. Hilar. 22 reject : which Rec. Text without the oldest authorities adds.-E.

Fuente: Gnomon of the New Testament

Rev 22:1-5

4. THE FINAL VISION

Rev 22:1-5

1 And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb, –This paragraph completes the vision of the new Jerusalem as the angel presented it to John. Attention was called to a river proceeding from the throne of God and Christ. Water is necessary to physical life; hence, the appearance of a river fits into a symbol that portrays life and happiness. Being bright as crystal and coming from the throne of God show that all genuinely pure blessings come from God. In harmony with his will heavenly mansions are being prepared by Jesus. (Joh 14:2.) The throne in this glorious city is said to be “of God and of the Lamb.” Paul tells us that in the final state even Christ shall be subject to the Father “that God may be all in all.” (1Co 15:28.) This will be after Christ has turned the reigning power back to God. Notwithstanding that fact it is said that in heaven it will be the “throne of God and of the Lamb.” This is said, doubtless, because God and Christ are one in providing the salvation. Question: If in the final state the throne (reign or rulership) can be called that of both God and Christ, though it strictly belongs to God, why cannot the kingdom in which Christ reigns now also be called God’s? It can and is as the following passages show: (Luk 8:1; Luk 8:10; Mar 1:15; Joh 3:5; Joh 18:36; Col 1:13.) Paul speaks of the inheritance as being in the “kingdom of Christ and God.” This use of the words “throne” and “kingdom” proves that Christ is now reigning, even though his throne is also the throne of God.

2 in the midst of the street thereof.–This completes the description of the river. Their reference to a river may be an allusion to Gen 2:10 which speaks of a river flowing from the original Paradise of God. In the restored Paradise there will be a river of divine blessing–here called the water of life.

And on this side of the river and on that was the tree of life. –Probably the most simple view here is that the word “tree” is not used to signify just one, but generically to mean that the “tree of life” is a class or kind of tree. This will allow for the streets and both sides of the river to be lined with this tree. Such a vision would indicate abundant life for all throughout the whole city. Twelve manner or twelve crops–one every month–would symbolically represent a perpetual abundance of spiritual blessings. Of course, months and years are inconceivable in a state where there is nothing but continuous light, but all unseen states must be presented through the medium of what is seen. Healing, of course, implies disease, but that happensto be one of the things that will be unknown in heaven. (Rev 21 :4.) The meaning is that the tree of life has supplied just the things that have healed people of all nations and will then protect them against disease. No tears or crying does not mean that there will be occasions for such things in heaven, and God will then wipe the tears away, but rather that nothing will come to produce them.

3 And there shall be no curse any more.–When man sinned in Eden he was driven out from the tree of life under a curse, including pain, sickness, sorrow, and death. In the final city of God, these curses can never come. The reason assigned is that the throne (reign of God and the Lamb) is there. A perpetual service by the saved will guarantee a perpetual freedom from all curses.

4 And they shall see his face and his name shall be on their foreheads.–They will never be driven from his presence nor disowned, for his name will be upon them.

5 And there shall be night no more.–See notes on Rev 21:23-25. And they shall reign for ever and ever.–There is absolutely nothing in this verse to indicate any special class as those who will reign over others. There will be no wicked in that heavenly place; the whole tenor of these two chapters is against that. The redeemed are represented as “his servants.” (Verse 6.) So whatever the meaning given the word “reign,” here it applies to all the saved in heaven. It cannot be understood literally as exercising authority over others for two reasons: (1) That prerogative, in whatever way it may be necessary, will belong primarily to God, and secondarily to Christ; and both will be present. (2) All the saved will be in the reigning and have no others but themselves to reign over. The language must be taken figuratively. It is not possible for one in the flesh to describe accurately a purely spiritual state. Nothing seems more reasonable than the thought that through the ceaseless age then to begin redeemed humanity will truly and completely submit to God’s rule, and thus figuratively rule with him by a loving submission to his authority.

This completes the emblematic description of the new Jerusalem, and the ultimate blessings that await the faithful in God’s spiritual family. It also brings to a close the symbolic part of the book of Revelation. The remainder of this chapter is a brief conclusion, in which the last warnings and promises of a loving Father are laid before a sinful race.

Commentary on Rev 22:1-5 by Foy E. Wallace

(1) The river of life-Rev 22:1.

The symbols of flowing rivers and streams of water run through the entire body of the scriptures. Literally, for a source of supply and security a great city was situated on the river; and figuratively it was applied to the needs of the soul and the source of all spiritual blessing. The mention of the flowing stream was in the description of the garden of Eden in Gen 2:10. When God planted the garden for the abode of the first pair it was said that a river went out of Eden to water the garden; and its waters were parted into four streams which formed the mighty rivers which compassed the later inhabited land and upon the banks of which great cities were built. The name of the first river was Pison which compasseth the whole land of Havilah, where there was gold. The second river was Gihon, which encompassed Ethiopia. The third river was Hiddekel, which bordered Syria; and the fourth river was the famed Euphrates which was called the great river (Gen 15:18; Deu 1:7); and which formed the eastern boundary of the Promised Land (Deu 11:24), and of Davids conquests (2Sa 8:3 — 1Ch 18:1-3), and beside which the captive Jew wept in Babylon ( Psa 137:1 ). It was the river associated with the prophecies of Jeremiah (Jer 13:4-7; Jer 46:2-10; Jer 51:63) concerning the fortunes of Israel, and in the apocalypses of Revelation (chapters 9:14; 16:12) in connection with the events pertaining to the tribulation period of the church.

The beauty and blessing of the church was made the object of prophetic psalmody by the singer of Israel in the figurative cadence of Psa 46:1-11 : There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early. The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. This sublime psalm blends into the visions of Revelation. The Psalmist identified this city of God by his reference to the holy place of the tabernacles–the old and the new tabernacles-and the holy place of the old was the type of the new. It was a thousand years before the establishment of the church that David swept the harp of psalm-prophecy and sang of this city of God. It was the new Zion, the new Jerusalem, His church of the new covenant, in which the river of divine love should perpetually flow; the streams whereof–the channels of his love–should distribute the benefits which make glad the people of God.

The breadth and length and depth and height of infinite love (Eph 3:18) cannot be finitely comprehended, but in the symbolism of the New Jerusalem, with its ever widening and deepening stream, it flows through the church to bring blessings abundant.

The pure river of the New Jerusalem had no pollution. It was clear as crystal, without mingled elements to obscure its entrancing brightness. It proceeded out of the throne of God, its source was perennial and no force of man could stop its flow.

It was in the midst of the street, where without respect of persons it was accessible all to drink of its water freely. It was symbolic of the fullness of life and salvation in which the redeemed shared with unhindered and unrestrained access.

(2) The tree of life-Rev 22:2.

The word tree in the text is in singular number, but it must of necessity be considered collectively for the verse reads: On either side of the river was there the tree of life. The phrase either side means each side, as in the crucifixion of Christ (Joh 20:18) with the thieves, on either side one. It was evidently the collective use of the word tree, as it was of the street also of the great and grand city, described a streetway, or a passage system; otherwise there was a vision of traffic congestion in the New Jerusalem!

The tree of life was envisioned as bordering the banks of the river of life–on either side of it–affording to all inhabitants the source of perpetual spiritual blessings. It is not uncommon for a species of tree peculiar to a certain geography to be described in the singular term, but referring to its collective growth. The balsam tree of Gilead was not one tree but rather a kind that flourished in Gilead. So the reference to the tree of life on each side of the river of life was not intended to limit the picture to one tree, but rather to make known its kind–it was the tree of life, to be found only in the New Jerusalem. Its fruit was life-giving, and its balm was soul-healing. The concept adds to the force of these figures and enlarges the range of their truths.

The tree of life was further described as bearing twelve manner of fruits and its yield was every month. The numeral twelve in its use in chapter twenty-one was applied to the apostles, which must also be true here, to symbolize that apostolic teaching, or doctrine, was the allsufficient source of spiritual sustenance. The yieldingof the fruit every month, or the whole twelve months of the year, indicated that there were no seasons in this fruit-bearing, no unyielding intervals–the spiritual supply was perrennial and perpetual.

The spiritual vision was extended in the description: the leaves of the tree were for the healing of the nations. As there will be no imperfections in heaven, and consequently no need of healing there, here is another proof that this whole vision was the symbolic description of the church in the state of triumph and victory over the persecutions.

The healing of the nations meant the source of salvation for all of every tongue or clime or race of man. The prophet Jeremiah used a similar figure (Jer 8:22) in reference to Israel: Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? The substance of the vision was that in the New Jerusalem, the church of the Redeemer and of the redeemed, there was an all-provident tree which produced the fruit of all spiritual blessings (Eph 1:3), and which was the remedy for every ill or want (1Jn 1:7; Joh 2:1-25 : l-2) That balsam tree that grew only in the choice land of Gilead, which produced the balm known as balsamodendron Gileadense, was the similar and appropriate symbol of spiritual healing in the message of the prophet Jeremiah to the nation of Israel. This balm was highly esteemed for its healing properties (Eze 27:17), and was once an important article of merchandise among the eastern people. The language of Jeremiah (Jer 8:22; Jer 46:11; Jer 51:8) cannot be exceeded in eloquence and tenderness in the expression of disappointment that the daughter of Zion, the chosen people of God, should remain spiritually wounded and diseased, when there was healing balm of unfailing remedy within their reach. There could have been no finer figure of divine grace than the leaves of the tree for the healing of the nations in the delineations of the New Jerusalem.

(3) The throne of God and of the Lamb-Rev 22:3.

The divine rule of God and of Christ together in the kingdom of Christ and God (Eph 5:5) removed the penal judgment for sin from the inhabitants of the redeemed city–and there shall be no more curse–that is, no more of anything that was accursed, no accursed person or thing should have a place in the Holy City. The curse of sin was removed by Jesus Christ. The apostle declared that Christ hath redeemed us from the curse of the law (Gal 3:13), being made a curse for us; for it is written, Cursed is every one that hangeth on a tree. It was this death of ignominy on the cross, as declared in the following verse (14) that brought the blessing of Abraham . . . on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. In the Holy City Jerusalem there should be no more curse of sin to the redeemed inhabitants.

There was also a dual meaning attached to this symbol of the curse. In the period of the tribulation there had been the edict for the worship of the emperor in bowing to the Caesar-image, and all who refused submission were placed under the imperial curse. Having come out of the tribulation, the persecutors cast into the brimstone lake, the victors over oppression were symbolized as delivered from the curse of the imperial edict. From this setting which remains always in the background of Revelation, and much of the time in the foreground, the progressive application was made to the spiritual state of the New Jerusalem church.

In the environment of the new state the constituency of the ransomed city should not only pay homage of worship to Him who was on the throne, but should also do service–his servants shall serve him (verse 3). At the beginning of the Revelation (Rev 1:6) John said that Jesus Christ hath made us kings and priests unto God and his Father in his church and kingdom here; and in Rev 5:10 the Seer said that this kingly and priestly character of the saints redeemed from persecution is further indication that the descriptions were of the church, and not of heaven. It is full harmony with the general teaching of the New Testament that Christians are priests in the church now (1Pe 2:5; 1Pe 2:9) and the church therefore is a holy priesthood.

(4) The mark of recognition and approval-Rev 22:4.

The citizenry should see his face in the sense of having the recognition and approval of the One whom they served. The face of the Lord was said to be against them that do evil (1Pe 3:12); and the wicked rulers of the nations (Rev 6:16) implored the mountains and the rocks to fall upon them for a cover to hide them from the face of the One on the throne. But the righteous see his face in acceptable and approved service rendered to him. Make thy face to shine upon thy servant: save me for thy mercies sake (Psa 31:16); and, Cause thy face to shine; and we shall be saved. To see the face of God meant to bask under the smile of his approval. It therefore denoted the love and the favor of God. The receiving of his name in their foreheads–and his name shall be in their foreheads –was the mark of submission and subservience to Christ the Lamb in contrast with the mark of the beast in the hand or on the foreheads of the devotees of emperor-worship, so frequently mentioned in the previous chapters of this Revelation.

The persecuting beast had caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name (Rev 13:16-17); and, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God (Rev 14:9-10); but the victors over the beast, and over his image, and over his mark, and over the number of his name were among the throng standing on the sea of glass (Rev 15:2-3) singing the song of Moses, the servant God, and the song of the Lamb; and it was this throng which had the name of the Father written in their foreheads (Rev 15:2). So the name in the foreheads of Rev 22:4 was the symbolic designation that they were the servants of God.

(5) The reigning saints-Rev 22:5.

In repetition of previous statements in the context, Rev 22:5 is a rephrasing of the words repeated: And there shall be no night there; and they need no candle, neither light of the sun, for the Lord God giveth them light. (See comments on Rev 21:3). The use of the word night has application to the darkness of the whole heathen world, as so used in other epistles (2Co 6:14-16), in contrast with the truth of the gospel (Act 26:18) sent to all dark nations concerning which Jesus said to Saul: to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith in me. The same Saul, after becoming the apostle of Christ to the world of heathen darkness, exhorted the Gentile church (Eph 5:11-14) to have no fellowship with the unfruitful works of darkness (heathenism), but rather reprove them . . . it is a shame to even speak of those things which are done in secret . . . for whatsoever doth make manifest is light . . . wherefore he saith, Awake thou that sleepest, and arise from the dead (the state of darkness), and Christ shall give thee light. So the words of the Seer in verse five of this chapter–for the Lord God giveth them light–had specific reference to the absolute absence of any element of heathen darkness in the new and renovated state of the Holy City, the bride of the Lamb.

The apocalypse proper ended with this verse, as verse six was the beginning of the Seers own concluding comments on the vision which he had received. The apocalyptic descriptions were all completed, and the terse finale of the grand and majestic pageant was clothed in the crowning declaration: AND THEY SHALL REIGN FOREVER AND EVER.

The prophet Daniel foretold in the interpretation of king Nebuchadnezzars dream (Dan 2:44) that in the days of the Roman kings the God of heaven would set up a kingdom which shall never be destroyed; and he added in the words of the apocalypse that it shall stand forever. The prophet envisioned in this interpretation the rise and fall of Babylonia, Media and Persia, and Macedonia or Grecia, and clearly indicated the reign of the Caesars of the Roman empire as the fourth monarchy in the succession of kings. It was in the days of these kings, in fulfillment of Daniels prophecy, that Jesus made the announcement (Mar 1:14-15) the time is fulfilled, and the kingdom of God is at hand. In the record of Mat 4:17 it is stated that from that time Jesus began to preach and to say: repent, for the kingdom of heaven is at hand. It was named the kingdom of God because the God of heaven set it up; but it was called the kingdom of heaven because of its spiritual character– it was from heaven. The people of that day understood the meaning of the word kingdom; they had lived under no other form of government from the Babylonians to the Romans; but Jesus distinguished his kingdom from all others in origin and in nature when he named it the kingdom of heaven. Before Pontius Pilate (Joh 18:36) he declared: Now is my kingdom not from hence. The phrase from hence means from here; it is here but it is not from here–because it is the kingdom of heaven, and therefore from heaven. And the word now, the first word of the sentence–now is my kingdom not from hence– meant that it would be established then, at that time, for Jesus had announced that the time is fulfilled.

References to the kingdom which Jesus Christ came to establish all point either forward or backward to the Day of Pentecost, of Acts the second chapter, as the time of its establishment. The prophecy of Dan 7:13-14 connected its beginning with the ascension of Christ to heaven when it was given him dominion, and glory, and a kingdom: and in description of the same ascension scenes by the apostle of Hebrews (Heb 1:8) he declared that it was done. The gospel of Mark (Mar 9:1) records the statement of Jesus that some standing in his presence should not taste of death (would not die) until this kingdom had come with power–they would be the living witnesses to its establishment. After his ascension, in conversation with his future apostles, he made the explanation to them (Act 1:8) that the coming of the kingdom would accompany the descent of the Spirit and the power, and it is a matter of gospel record (Act 2:1-47) that the Spirit and the power were received on the Day of Pentecost. It follows therefore as an inescapable scriptural conclusion that the kingdom of God and Christ, otherwise designated the kingdom of heaven, came on that day of Acts the second chapter;; and that it was in fulfillment of the time prophecies of the Old Testament.

After Pentecost all references to the existence and presence of the kingdom pointed back to the second chapter of Acts, to the Day of Pentecost. The preaching of the kingdom was the subject of repeated references in the book of Acts; and in the epistles to the churches the members were told that they had been translated into it (Col 1:13-14); and that the church to which they belonged is itself the kingdom of Christ and of God (Eph 5:5); and that this kingdom had been received (Heb 12:22-28) simultaneously with the church, and that it is the church.

Finally, the Seer of Revelation made his signatory to the churches (Rev 1:9) in the words: I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ. Therefore, when the apocalypse of John was composed the kingdom of Christ was a present existing thing, and John the apostle was in it with his companions in tribulation.

The high note with which the apocalypse ended (Rev 22:5)–and they shall reign forever and ever–meant therefore– in the light of the textual and contextual teaching, and precept upon precept from other portions of the Old and the New scriptures–that the victorious saints reigned with Christ in the kingdom which would stand forever here, and forever and ever hereafter. Entrance into it here is entrance into the church. (Mat 16:18-20); and there will be no exit from it for the faithful hereafter (2Pe 1:11, for the eternal state is but an abundant entrance into an everlasting kingdom already received and possessed, which cannot be moved (Heb 12:28); and of which heaven will be the final and abundant fruition of its glorified realm.

Here ended the vision of the New Jerusalem, the Bride of the Lamb, the church of Christ. The remainder of the chapter is in the character of a conclusion to the apocalyptic disclosures. The complete symbolic picture of the fortunes of the church, standing on the threshold of the tribulation, had passed before Johns enraptured view, to the vindication of the cause for which they were soon to suffer. The ending of the vision demonstrated that the church cannot die, as the believer himself who lives in Jesus Christ never dies. (Joh 11:26) The New Testament concept of the believers life in Christ minimizes death and magnifies the transition to where he is: That where I am, there ye may be also (Joh 14:3) and, for me to live is Christ (to preach), but to die is gain . . . and to be with Christ; which is far better. (Php 1:21-23) In this world death has no more dominion (Rom 6:7-9) over the risen believer (Col 3:1-4), whose affections have been set on the things above where Christ is enthroned with God; for he views this life as a pilgrimage and as a place of sojourning (Heb 11:13), knowing that his abiding citizenship is in heaven. (Php 3:20-21)

The New Jerusalem was envisioned as the home of the saints; but it was not in heaven–it descended out of heaven from God; it was descriptive of the new surroundings of the church with Judaism removed and heathenism overcome.

The apocalypse completed, John proceeded to his concluding observations concerning things both retrospective and prospective which were related to this wonderful visional panorama.

Commentary on Rev 22:1-5 by Walter Scott

CONCLUDING VISION (Rev 22:1-5)

AND TESTIMONIES (Rev 22:6-21).

THE RIVER AND TREE OF LIFE.

Rev 22:1-2. – And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb. In the midst of its street, and of the river, on this side and on that side, (the) tree of life, producing twelve fruits, in each month yielding its fruit: and the leaves of the tree for healing of the nations. The throne is the prominent object in this concluding vision. It is the public millennial government of God, of which the whole passage (Rev 22:1-5) treats, and of which the throne is the symbol. The previous portion (Rev 21:9-27) was introduced similarly to the one before us; there it was the bride (v. 9); here it is the river of life. Thus the whole section, from Rev 21:9 to Rev 22:5, consists of two distinct yet closely related visions; compare the two introductory statements, I will show thee the bride, the Lambs wife, and he showed me a river of water of life.

As showing how God puts His seal and stamp upon the older Revelation, and authenticates the two Testaments as one, it is interesting to note that the reference in the opening words of the previous chapter to the first Heaven and first earth is necessarily connected with the first chapter of Genesis; whilst the opening references in the last chapter of the Apocalypse to the river and tree of life link themselves with chapter 2 of the first book of the Bible. Thus Moses and John bridge sixteen centuries, and clasp hands in one united testimony to the truth of Holy Scripture.

Rev 22:1 – A river of water of life signifies fullness of life and blessing (Psa 36:8). It is the beautiful symbol of life in its gladness, purity, activity, and fullness. It is no muddy nor turgid stream, but bright (as everything is in the holy city) and pellucid as the beautiful crystal. The river of gladness ever flows through the heavenly city. The joy of the bride knows no cessation, no diminution; it rather augments as the river flows and deepens in its course. The reference to Gen 2:1-25 is undoubted. And a river went out of Eden to water the garden (Gen 2:10). There is no parting of the river in the celestial city into four heads, as in the Edenic river; nor into east and west, as the living waters of Zechariah (Zec 14:8). It is one river which flows throughout the city; one joy common to all, just as there is but one tree of life, not two trees specially named, as in the earthly garden (Gen 2:9). Moses first mentions the tree of life. John first refers to the river of life.

Rev 22:1 – Proceeding out of the throne of God and of the Lamb. Here God and the Lamb are associated in the government of the world. The might and majesty of the One, combined with the grace and meekness of the other, secure a character of government in which the Church rejoices, and under which the nations dwell in peace. It is one throne. God is supreme, but the Lamb administers the power and authority of the throne. This, then, is the source from whence the river of grace flows.

Jerusalem below is in many respects the counterpart of Jerusalem above. Both cities are seats of government. Both have living waters, and both have trees of fruit and healing. In the earthly millennial Jerusalem the living waters issue from under the temple (Eze 47:1); whereas in the holy city the river flows from the throne.

Rev 22:2. – Then in the midst of the street, or broad public pathway, flows the river, on either side of which is the tree of life. (Thus, then, as it appears, will at last be unfolded the great mystery of God, and thus at last will the way be once more opened to THE TREE OF LIFE. Remarkable indeed is the mention of this TREE OF LIFE, occurring as it does in two places only of the Word of God, viz., at the beginning of the mystery of God, and again at its accomplishment. – The Tree of Life; or, Redemption and its Fruits in Grace and Glory, p. 297. – Rev. H. Shepherd.) Neither man, innocent nor sinful, eat of the tree of life in Eden, we do not say paradise.(*See remarks on Rev 2:7.) The cherubim and flaming sword stood in the way of access to the tree of life in the garden (Gen 3:24), and well that it was so, for if sinful man had eaten of its fruit he would have lived for ever a life of misery in this world. But in the city of gold and glory the way of life is free, neither cherubim nor sword barring it. The two symbolic trees of Eden were the tree of life and the tree of the knowledge of good and evil. The former is the first and last named in the Scriptures. Life in the one and responsibility in the other are the respective principles set forth by these trees.

Rev 22:2 – Producing twelve fruits. This is the last instance of the employment of the governmental and administrative numeral – twelve. The saints of the heavenly city eat of its fruits – so rich and abundant that the tree yields them monthly – whilst the leaves are for the healing and blessing of the nations. We eat its fruit; they use its leaves for healing. The millennial nations are dependent on the city above for light, for government, and for healing. All this has its counterpart in that remarkable chapter, Eze 47:1-23, The fruit thereof shall be for meat, and the leaf thereof for medicine (v. 12). Both the scene above (Rev 22:1-21) and the scene below (Eze 47:1-23) are millennial, and both exist at the same time, but the blessing of the former infinitely transcends that of the latter. The tree of life sustains; the river of life gladdens.

MAGNIFICENT DECLARATIONS

Rev 22:3-5. – And no curse shall be any more; and the throne of God and of the Lamb shall be in it; and His servants shall serve Him. And they shall see His face; and His Name (is) on their foreheads. And night shall not be any more, and no need of a lamp, and light of (the) sun; for (the) Lord God shall shine upon them, and they shall reign to the ages of ages. On the entrance of sin into the world the serpent, the source of it, was cursed (Gen 3:14), and the ground too (Gen 3:17). Cain, who added to the sin of his father, completing it, so to speak, was also cursed (Gen 4:11). All under the works of the law are under the curse (Gal 3:10). But in the heavenly Jerusalem there is no more curse with its attendant train of ills and miseries. Neither the curse nor its direful effects can ever enter the holy city of God, environed by His glory. (Again we find the counterpart to no more curse in Zec 14:11, which refers to the removal of the curse from the earthly Jerusalem.)

Once again the unity of God and the Lamb is proclaimed – a unity exercised in governmental power and action – the throne of God and of the Lamb, twice repeated (Rev 22:1; Rev 22:3). But it is set up in the midst of the Church itself, for we read the throne shall be in it. Thus the throne is the strength and upholder of the city.

Rev 22:3 – His servants shall serve Him. God and the Lamb are so united in thought and action that the personal pronoun is here employed. God will be revealed in the Lamb; we shall serve Him. Ours will be a service without cessation, without weariness, without flagging energy. In joy and freedom our service then will be one of pure love; without a flaw, and without one legal thought. How varied the character of service! How gladly the whole being enters upon an eternal life of service to Him!

Rev 22:4 – They shall see His face, that face once so vilely covered by the spittle of man, now radiant with the glory of God. The best wine of the kingdom is being poured out. We shall see His face.

Rev 22:4 – His Name (is) on their foreheads. This signifies that we publicly, openly, belong to Him, but inasmuch as the name represents the person, so we bear His moral likeness, and give expression to all – who and what He is. (His NAME ON THE FOREHEAD. – Perfect reflection of Himself (1Jn 3:2; compare Rev 13:16). – From that useful little book, The Symbols of the Apocalypse Briefly Defined, page 21.)

Rev 22:5. – And night shall not be any more. This statement is verbally repeated in Rev 21:25, but incidentally, and as a reason why the gates of the heavenly city are open perpetually; but here the statement is not contingent upon nor explanatory of any other truth, but is an absolute declaration by itself. There shall be no night and no darkness. It is one eternal day. No artificial light as a lamp nor created light as the sun is needed. The city is not dependent upon the lights of this world. She needs them not, for the Lord God shall shine upon them. The saints in glory will bask under the direct light of God Himself.

Rev 22:5 – They shall reign to the ages of ages. The millennium and the eternal ages are here embraced. The saints on high shall never cease to reign. So long as Christ is on the throne, so long as He wears the crown, that determines the duration of the reign of the saints, for we shall reign in life by One, Jesus Christ (Rom 5:17). This character of reign is necessarily eternal, and is quite independent of economic or other change. The kingdom given up to God (1Co 15:24) is set up on the earth for a specified time, and to manifest the accomplishment of the counsels of God. The thousand years reign comes in between the history of the world as it now exists and the eternal state. It is the kingdom of that period which the Lord delivers up, but His reign over all creatures never ceases; so long as there are angels and men – creatures of God – so long is government necessarily required. The throne is eternal, and the thrones and crowns of the saints, too, are eternal. We understand therefore the expression, they shall reign to the ages of ages, to signify the eternal reign of the heavenly saints. Both our service and reigning are for ever and ever, or eternal.

What a glorious and triumphant close to this section of the book! How full and magnificent are the declarations, and how true! They will soon be resolved into fact in our happy experience.

May God grant grace to walk worthy of Him, and of these prophetic truths and glories so soon to be realized.

Commentary on Rev 22:1-5 by E.M. Zerr

Rev 22:1. The pronoun he refers to the angel who has been with John all through the vision of this book. There is nothing more pleasing to the eye than a flowing body of water. It signifies something that is constant and moving with majestic procedure. But many rivers are attractive from these standpoints only, while within them may be vicious creatures that would devour helpless victims that came within reach. Also there may be much that is vile and foul, carrying with them the waste materials of the cities. But the river John saw had nothing of that kind because it had not been in contact with any place containing filth. Instead, its source is the throne of God and the Lamb where there can be nothing vile. For this reason the river is pure and also clear as crystal because there are no materials to becloud the stream. It is called water of life because it is always moving (never stagnant) and because of the quality and purity described in the foregoing comments.

Rev 22:2. In the midst of the street of it means the street of the city, and the river of life flowed down the center of the street. This description will give us no difficulty if we will think of the “divided highways” that grace our country in many places. Let us think of a river flowing from an inexhaustible fountain and proceeding on through a beautiful city. On each bank is a row of fruit trees that serve a double purpose, namely, furnish ornamentation for the crystal stream, and a source of food for those who are walking upon the section of the “divided highway” that one may be using. To clarify the description we think of it in this manner. First is a section of the street, next a row of trees, next the river, next another row of trees and then the other section of the street. Tree of life. This tree is promised to all who overcome the contests of life (Rev 2:7). The phraseology is based on the tree of life that was in the garden of Eden. It will be well for us again to remember we are still in a book of symbols, where the Lord is giving us a picture of Heaven in as strong terms as our human mind can grasp. The tree is spoken of in the singular number because there was but one in the garden. But the varieties are not limited to one, because this tree is pictured in connection with spiritual things. Here we have another instance of the numeral that has been so prominent throughout this book. That is twelve which is a multiple of four (the four creatures), and the number each of the two organized systems of salvation that God has given the world. The special significance of the twelve here is to show the fruitbearing season is continuous and perennial, but a different kind of fruit will be produced each month, so that no occasion will exist for longing after a change; there will be one coming each month. Many kinds of fruit trees not only produce fruit, but also their leaves have medicinal value in them. Thus we are told that the leaves of this tree have healing qualities. Not that any citizens will become sick, but it is on the same principle of wiping away all tears (Rev 21:4). The leaves of the tree will heal the people by keeping them in such a condition that sickness will be impossible.

Rev 22:3. No more curse is an allusion to the curse pronounced upon the ground because of the sin of Adam (Gen 3:17). Instead of a curse there will be endless blessings because not only will the tree of life be in the city (as it was in the garden), but God and the Lamb will themselves be there. Also all creatures who would tempt the righteous will have been consigned to their eternal place in the lake of fire. Servants shall serve him. It is sometimes asked if the saved are to be entirely free in that city, since it is spoken of as the place of rest for God’s people. The word serve does not necessarily mean labor or toil. The word is from LATREUO and at this place Thayer’s definition (the words in italics) is as follows: “To render religious service or homage, to worship.” It certainly will be only unspeakable pleasure to engage in such employment as worshipping God in his immediate presence, when faithful disciples have taken real happiness from their orship of Him while in the world. In the words of one of the old songs of the church, it will be a service in a time and place “Where congregations ne’er break up, and rest days have no end.”

Rev 22:4. Shall see his face is mentioned to indicate the great intimacy that will exist between God and the creatures that have been redeemed by the blood of the Lamb. Persons spending some time in a city where many others are present, may be seen with pennants attached to their clothing for the purpose of identification. In this celestial city the name will be on the person, on the most conspicuous part of it, the forehead. How different this is from the condition of the members of the apostate church; they had the mark of the beast in their forehead (Rev 14:9).

Rev 22:5. Shall be no night there. (See the comments at Rev 21:25.) Need no candle neither light of the sun. This is one of the most significant symbols used in this series, because it includes the two extremes on the subject. A candle is an artificial light and the weakest that man has devised. The sun is God’s own direct work and is the strongest light in all the natural creation. In saying that neither will be needed in the celestial city, John is giving us the greatest possible picture of the strength of the light that will radiate from the throne of God; although he was to be the lawgiver, Moses was a natural man. And 1Ti 6:16 says God is “dwelling in the light which no man can approach unto; whom no man hath seen, nor can see.” They shall reign for ever and ever, The word reign may raise a question in connection with the truth that even Jesus is said to reign only until death has been conquored (1Co 15:25-26). The explanation lies in the definitions of the original word. The Greek original is BASILEUO, which means “to reign,” but in our passage Thayer explains it to mean “to denote the supreme moral dignity, liberty, blessedness, which will be enjoyed by Christ’s redeemed ones.” Hence the word does not necessarily mean to rule as a king. It is a figurative term and denotes a situation where a certain condition prevails. It is like saying that “all difficulties were removed and peace again reigned.” We have the blessed assurance from the apostle that the condition of such a reign will continue for ever and ever.

Commentary on Rev 22:1-5 by Burton Coffman

Rev 22:1

“The vision in this last chapter of Revelation is directly continuous with what has preceded.”[1] There are many things in this glorious vision which lie beyond our total comprehension; but so it was with the ancient prophecies of the Old Testament. What could have been more incomprehensible than the prophecies that a holy virgin would conceive and bear a son, that a man should die and not see corruption in the grave, or that one despised and rejected by man should be established forever upon the throne of David? “Yet the pious Jew preserved his faith amidst all these wonderful, and in appearance, contradictory intimations.”[2] Just so, Christians should receive the great prophecies of the New Testament in the fullest confidence that, despite having no accurate knowledge of how these things shall all be fulfilled, they shall nevertheless come to pass exactly as God has said. The ultimate triumph of Christianity over all the corruptions of earth is the will of God; and nothing can stand in the way of that.

In this chapter, for the first time, “The imagery of the paradise of Eden, linking the end of history with its beginning, appears.”[3] John took the motif of the Fall in Genesis 3 and described the complete reversal of it to convey the ultimate glory of man in Christ Jesus.”[4]

Those scholars are wrong who connect the imagery of these glorious chapters with pagan myths, folklore, apocryphal writings, and the literature of classical paganism. The apostles of Christ knew nothing of such things. It is likely true that certain vestiges of ancient truth handed down through Adam’s posterity in a garbled, distorted, and perverted condition might indeed have been preserved and referred to in pagan myths of folklore; “But our apocalyptist and the Old Testament writers from whom his imagery is taken are without doubt unconscious of such primitive connections, if they exist.”[5] Even the Old Testament prophecies which seem to be reflected in much of the terminology of Revelation must not be thought of as determining John’s meaning here. Those interpreters who take the obvious reference of certain Old Testament prophecies to the literal Jerusalem as proof that the visions in Revelation must also be applied to literal Jerusalem have missed the point altogether. These final chapters do not refer to a return of Jews to Jerusalem (literally). “That interpretation is far-fetched and is not borne out in the scriptures.”[6] Many have simply overlooked the truth that John did not receive this vision from a study of the Old Testament, nor from pagan or secular literature. The vision came from God through Jesus Christ to the apostle John. “He (the apostle), not the Old Testament prophets, determined what the content and meaning of his words should be.”[7]

[1] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 286.

[2] Floyd Myers, Difficult Passages in Revelation Examined (Pekin, Indiana: Floyd Myers, 1960), p. 170.

[3] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 330.

[4] Douglas Ezell, Revelations on Revelation (Waco: Word Books, 1977), p. 109.

[5] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 764.

[6] Joseph M. Gettys, How to Study Revelation (Philadelphia: John Knox Press, 1955), p. 111.

[7] Ibid., p. 112.

And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb, (Rev 22:1)

River … water of life … This metaphor was used by Jesus himself in his conversation with the woman of Samaria (Joh 4:10), and in his reference to “living water” (Joh 7:37-38). This is in no sense a literal river. Ponce de Leon’s search for “the fountain of youth” was a wild goose chase; he did not find it, nor will it be in heaven, literally. However, the reality symbolized by it will be there. Therefore, all of the arguments about where, precisely, this river is located in the city of God are unnecessary. The point is that eternal life will belong to those who enter it.

Proceeding out of the throne … This is the throne of God and of the Lamb, so Beasley-Murray is right in saying, “The river flows from Christ.”[8] However, he is wrong in the view that “Christ took the place of the temple.”[9] Just the opposite is true: secular Israel had permitted the temple to take the place of Christ who is the true temple.

The throne of God and of the Lamb … In the fact of the eternal throne of God being here identified also as the throne of the Lamb is also the inherent truth that, “The kingdom in which Christ now reigns may be called also the kingdom of God.”[10] There are not two kingdoms any more than there are two thrones.

[8] G. R. Beasley-Murray, op. cit., p. 331

[9] Ibid.

[10] John T. Hinds, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 307.

Rev 22:2

in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve manner of fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations.

In the midst of the street … “This may be taken, not as the end of the first sentence, but as the beginning of the second.”[11] As a matter of fact, the phrase may be applied: (1) to the river of life; (2) the throne of God; or (3) the tree of life. It does not make the slightest difference which view is taken. No literal description of heaven is here intended. These are symbols, not literal thrones, rivers, streets, and trees. Note too that “street” is not a reference to one street but to all streets. See comment under Rev 21:21.

The tree of life … This is not one tree, but stands either for many trees of one variety, or even many varieties of trees.[12] “The tree of life is apparently used collectively to include a number of trees.”[13] “Tree seems intended to be understood generically of that whole class of trees.”[14] We still use this idiom, for example, when we remark that, “The date palm grows in southern California.” Lenski correctly observed that all these terms: avenue, river, and wood (tree) are comprehensive and collective.”[15]

But what does it mean? The tree of life has the same inherent meaning as the “river of life.” Those who have access to it will enjoy all the rights, blessings, and privileges of eternal life. The words of Eze 47:12 are used here almost verbatim. The account in Genesis shows that Adam and Eve’s expulsion from Eden deprived them of access to the tree of life; but in heaven redeemed mankind shall have this privilege restored. Could this be some literal tree with visible fruit? We believe it to be a beautiful symbol of a far greater reality.

Bearing twelve manner of fruits … every month … This should take care of any notion that this is a literal tree.

Leaves … for the healing of the nations … Here, too, literalism is impossible. “Healing, of course, implies disease;” but, “That will be one of the things that will be unknown in heaven.”[16]

As throughout the vision, John uses present terminology to describe future conditions. In a spiritual sense, the leaves of the tree of life, in this present age, are the healing of the nations. The realities of the word of God always bless and honor the peoples who receive and obey it. What our world needs now is to catch a new vision of the realities of the Christian gospel; and, if it should happen, “the leaves of the tree of life” would indeed be the healing of the nations.

[11] William Barclay, The Revelation of John (Philadelphia: Westminster Press, 1976), p. 221.

[12] John Wesley, Notes on the New Testament (London: Epworth Press, n.d.), in loco.

[13] Martin Rist, The Interpreter’s Bible, Vol. XI1 (New York-Nashville: Abingdon Press, 1957), p. 542.

[14] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 545.

[15] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 650.

[16] John T. Hinds, op. cit., p. 308.

Rev 22:3

And there shall be no curse any more: and the throne of God and of the Lamb shall be therein: and his servants shall serve him;

And there shall be no curse any more … “This is an allusion to the curse pronounced upon the Ground because of the sin of Adam (Gen 3:17).”[17] In the final city of God, such curses can never come.

And the throne of God and of the Lamb shall be there … The oneness of the Father and the Son are dramatically and forcefully stated in the visions of Revelation, no less than in the dogmatic propositions of the Fourth Gospel. See Joh 1:1-14; Joh 14:1-10; Joh 5:17 ff.

And his servants shall serve him … Heaven is never depicted as a place of leisure or idleness, but always as a place of activity. Even the angels which Jacob saw on the ladder reaching to heaven were “ascending and descending” upon it.

ENDNOTE:

[17] E. M. Zerr, Bible Commentary, Vol. 6 (Marion, Indiana: The Cogdill Foundation, 1954), p. 352.

Rev 22:4

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

And they shall see his face … This is a privilege that man has never had, not even the saints of the Old Testament; but the final joys of the redeemed shall surpass all the joys of the Old Covenant.

And his name shall be on their foreheads … God’s “mark” will be upon his children eternally; and this must be understood in the sense of their bearing a spiritual likeness to Christ and God. “The supreme felicity (of the saints) is revealed in the immediate presence with God and the Lamb.”[18] Just as, “The worshippers of the beast had his mark upon their foreheads, thus bearing the moral and spiritual image of their master (Rev 13:17),”[19] just so, God’s children entering heaven shall bear a spiritual and moral likeness of God and of the Lamb.

[18] Isbon T. Beckwith, op. cit., p. 766.

[19] J. W. Roberts, The Revelation of John (Austin, R. B. Sweet Company, 1974), p. 194.

Rev 22:5

And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light; and they shall reign for ever and ever.

And there shall be night no more … All of the dread and fear of the darkness which have dogged the steps of humanity through the ages shall disappear in the light and bliss of heaven. “The saved will need no sun nor lamp, because of the light of the divine glory with them.”[20]

And they shall reign for ever and ever … “It is not said that they shall reign over anyone.”[21] The millennial notion of the saints reigning over people is carnal, secular, and unbiblical. The reigning will be over themselves in perfect control of all their abilities and powers in the true service of God in whatever activity God may assign to them, exactly the same kind of reigning they are doing now. When taken with the statement in Rev 22:3 that, “His servants shall serve him,” it is clear enough that, “Paradise is not only the absence of evil but the privilege of serving God in his presence forever.”[22] It is a false view that looks upon heaven as a place of idleness and inactivity, as some have imagined:

I go where the loud Hallelujah’s are ringing, But I shall not take part in the singing. Then weep not for me, friends, if death do us sever, For I’m going to do nothing forever and ever.[23]

Maybe such a view has comfort in it for people who are oppressed and overworked, but it is nevertheless a false view.

This verse concludes the vision of the new Jerusalem, the Paradise of the redeemed. The wonders and glories of it surpass all imagination and leave the mind numb in the contemplation of it.

Let us leave it here in all its glory; for there are times when silence is better than speech, when worship and wonder should supplant the words of men. Here is the final glory.[24]

[20] Isbon T. Beckwith, op. cit., p. 767.

[21] Leon Morris, Tyndale Commentaries, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 257.

[22] Charles Caldwell Ryrie, Revelation (Chicago: Moody Press, 1968), p. 123.

[23] Donald W. Richardson, The Revelation of Jesus Christ (New York: Pillar Books, 1964), p. 140.

[24] Charles M. Laymond, The Book of Revelation (New York-Nashville: Abingdon Press, 1960), p. 146.

Commentary on Rev 22:1-5 by Manly Luscombe

Introduction. Those who are faithful in the church will be rewarded with eternal life with God and with Jesus in Heaven. The preceding chapter describes the church, the holy city, the New Jerusalem. Now we move to view Heaven itself.

1 And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. The water of life is symbolic of the gospel. Jesus promised that all who drink of this water would never thirst. (Joh 4:14). The gospel of Jesus Christ comes form the throne of God in Heaven.

2 In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations. In the Garden of Eden, Adam and Eve had access to the Tree of Life. (Gen 2:9) Eating of this tree would allow them to live a physical life forever. Now, the Tree of Life offers spiritual life for eternity. What does the Tree of Life represent? I make two observations.

Christ is our Tree of Life. Christ is represented by several different symbols in the book of Revelation. He is the Lion of Judah, the Lamb of God, the Alpha and Omega, the morning star, and the Tree of Life. Each of these symbols, and several others, are used to emphasize a different aspect of our Lord. This tree is in the church. This Tree of Life is present now – in the church. Notice these points.

1. The number 12 represents organized religion. This tree yields 12 fruits. As people obey the gospel the tree is producing fruit.

2. The leaves were for the healing of the nations. If John is describing our eternal state in Heaven, how can it heal the nations? The nations will end when this world ends at the second coming. The healing of nations must take place while the nations still exist. The leaves of this tree represent the healing power of the gospel in individual lives and in the nations of the world.

3. The Tree of Life is Christ. He is healing the nations. He is yielding fruit for God as people obey the gospel. This tree is described in Eze 47:12.

Today, right now, we have access to the Tree of Life. We can drink of the water of life. We, the faithful Christians, are on this street (the narrow way that leads to life) and we have access to the water and tree.

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. It is clear to me that the curse was the curse of the Law of Moses. This law was one of sin and death. There was a curse on all under this law. Only by living a perfect life could one find righteousness. Christ came to earth, lived a perfect, sinless life, and removed the curse. (Gal 3:23-26). The throne of Jesus is in the hearts of Christians. (2Co 6:16) God promised to dwell in us, walk in us, and be our God. When the Lamb of God is on the throne of our heart, we will serve Him. (Rev 7:15)

4 They shall see His face, and His name shall be on their foreheads. There are two general views on the idea of us being able to see His face. Some believe that this refers to when we are in Heaven and are with Jesus in a personal, face-to-face, able to see what is now invisible. (1Co 13:12). I believe this is also to be understood in a symbolic way. When we sin we are separated from God. God hides his face from us. (Isa 59:2) But when we obey the gospel and are forgiven, we are restored to a face-to-face relationship with our God. He knows us and hears our prayers. (1Pe 3:12). Those who see His face are those who wear His name. They have the seal of God. The seal of God identifies them as His.

5 There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light. And they shall reign forever and ever. Jesus promised that those who walk in the light would never walk in darkness because we are in the light of Christ. (1Jn 1:7; Joh 8:12). We are also promised that we will reign forever. Certainly our presence with Christ will continue in eternity. But the reign is with Christ in His Kingdom. It is clear that at the second coming, Christ will turn over the kingdom to God. (1Co 15:24). This fits what is stated in Rev 20:4 about our living and reigning with Christ during the Christian Age.

Fuente: Old and New Testaments Restoration Commentary

Still gazing at the city, the seer beheld the great river of water of life. On its banks is the tree of life, yielding fruit, and leaves for the healing of nations. And once more the apostle declares there shall be no more curse.

The great unveiling is accomplished. It ended with the declaration of the established Throne, and of the unending reign of the saints. What follows is of the nature of ratification and enforcement. The divine word concerning the authority and value of the book is that the words are “faithful and true.” In order that those who have received the unveiling should ever be on the alert, it is announced, “Behold, I come quickly.” The word “quickly” might with accuracy be rendered “suddenly.” A blessing is pronounced on those who keep the words of the prophecy.

John now adds his own name to the ratification of the book, declaring that he had heard and seen all of which he had written.

The angel charged him not to seal the words of the prophecy, and the tendency to permanence of character is revealed (verse Rev 22:11).

Following the charge of the angel, once again the voice of the great unveiled One is heard reaffirming the suddenness of His coming, and declaring that His reward is with Him. In majestic simplicity He introduces Himself as “I, Jesus,” and describes Himself in terms of mystical magnificence as the “Root of David,” and, moreover, as David’s Offspring.

John writes his solemn testimony against tampering with this narrative of unveiling. The final announcement of Jesus is, Yea, I come quickly.” To this John writes in reply, “Amen, come, Lord Jesus.” This is the perfect acquiescence of the trusting sod.

The wonderful book ends with the simplest of benedictions: ‘The grace of the Lord Jesus be with the saints, Amen.”

Fuente: An Exposition on the Whole Bible

The River of Water of Life

Rev 22:1-9

The first five verses of this chapter obviously belong to the preceding one, from which they should not be severed. The ever-flowing river of life proves that the whole life of the blessed depends on the life of God, resident in the enthroned Lamb and communicated through the Holy Spirit. In Eden there was one tree of life; in the New Jerusalem there is a grove with perennial fruit, not protected by a flaming sword, but standing freely in the main thoroughfare, that all who will may take. Observe the threefold description of the saints-they serve, they behold, and they resemble Rev 22:3-4. No night with its shadow; no rest is needed in the delightful service; no artificial, but un-derived and original light; no cessation of regnant power, for they shall reign forever and ever.

When the visions end, John is assured of the reality and truth of all that he has heard and seen. It appears that the Master Himself broke in with the assurance of His speedy advent; and who shall say that that assurance has failed, when we measure the flight of time with the years of the right hand of the Most High? We should remember also that the fall of Jerusalem and the sack of Jerusalem marked stages in the Advent.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter Twenty-Two Closing Scenes (Part Two)

The first five verses of Revelation 22 continue the detailed symbolic description of the holy Jerusalem, which will be ruling over the earth during the millennium.

The River of Life (Rev 22:1-6)

In this section we read of a pure river. David sang of a river, the streams of which will make glad the city of God. This river is the Holy Spirits testimony to the glory of Christ. It proceeds from the throne of God and of the Lamb, for the Holy Spirit proceeds from the Father and the Son. Anyone who has tasted of that refreshing stream on earth longs to drink fully of its living stream throughout the unending day!

When man sinned in the garden on earth, God drove him out. He set the cherubim with a flaming sword to guard the way to the tree of life, lest he should eat and live forever. But that sword of flame has been sheathed in the heart of the Lord Jesus Christ Himself. And now the blessed truth is made known that He who died and rose again is that tree of life. The leaves of this tree will be for the healing of the nations during Messiahs glorious reign. The fruit of it will be for the refreshment and gladness of His redeemed saints, as they gather by that river of joy. There the curse will be unknown, for the throne of God and of the Lamb will be established in unquestioned authority. His servants will find delight in ever serving Him who, in the hour of their deepest need, served them so faithfully. They will not serve as hirelings, not seeing the Masters face, but with holy gladness in His presence. They will behold the light of His countenance, and His name will be stamped on their foreheads.

The wonderful description of the heavenly Jerusalem closes with verse 5: There shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. Oh, the nights of darkness and of anguish many of Gods beloved people have known in this poor world! The night is the time of mystery, the time of suffering, and of unfulfilled desire. The day will bring the glad fruition of all our hopes. In the full blessing of that untreated light we will reign in light through the ages of ages-at home in the city of God.

The Divine Epilogue (Rev 22:7-21)

The closing verses need not detain us long. They are so plain, so simple, that they require little comment, if any. Yet they are so intensely solemn, we must not pass them lightly by, but desire that each added message might sink in deeper into our hearts. This divine epilogue consists mostly of practical messages from the glorified Lord to all those to whom this book may come in the course of time.

The sixth verse links us again with the opening of the book. He said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. How soon may all be fulfilled that we have been studying. Three times the Lord spoke announcing His near return. In verse 7 He said, Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. In verse 12, And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. And again, in verse 20, the last words sent down to us by our Lord from Heaven before the canon of Scripture was closed, was this: He which testifieth these things saith, Surely I come quickly. To this John, as representing all the saints, replied, Amen. Even so, come, Lord Jesus.

We can scarcely wonder that a second time the beloved apostle, overwhelmed by the abundance of the revelation given to him, fell down to worship before the feet of the angel who showed him these things. As on the previous occasion, he is forbidden to do so. The angel declared he is a fellow-servant both of John and of his brethren the prophets and of us if we are among those who keep the sayings of this book. Worship God, he commanded. In worshiping our Lord Jesus Christ we worship God: For in him dwelleth all the fulness of the Godhead bodily (Col 2:9).

Daniels prophecy closes with the admonition, Go thy way, Daniel: for the words are closed up and sealed till the time of the end (Dan 12:9). In a former verse, the word to him was, But thou, O Daniel, shut up the words, and seal the book, even to the time of the end (12:4). But to John the angel said, Seal not the sayings of the prophecy of this book: for the time is at hand (10).

In the eleventh verse we have set before us the great truth that science itself demonstrates equally with the Word of God, namely that character tends to permanence. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. It is a divine emphasis on the solemn truth that as a man is found in that coming day, so he will remain for all eternity. In this world God is calling men to repent. Here and now, He waits to renew, by divine grace, those who commit themselves to Him. But in the eternal world there will be no power that has not been in exercise here to make the unjust righteous or the filthy clean.

The fourteenth verse is translated differently in the Revised version, and that in accordance with the best manuscripts. It is thus: Blessed are they that wash their robes, that they may have right to the tree of life, and may enter in through the gates into the city. The promise rests on no legal grounds. It is not doing that gives one title to that home of the saints. It is only the precious blood of Christ, by which the acts of the saints (however well intentioned) must be washed, that fits any for entrance there. Outside forevermore will be the false, apostate teachers, designated as dogs, with those dealing with evil spirits, the unclean, and all murderers and idolaters, and whosoever loves and practices lying (15). They will be outside because they would not prepare to enter inside while God was offering mercy through His Sons atoning work.

It is noteworthy that when the blessed Lord introduced Himself by His personal name and declared His official title in connection with Israel and His special title in connection with the church, the Spirit and the bride alike are aroused to send up the invitation shout Come. We read, I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David (16). He is the root of David because David sprang from Him- Davids Creator and Lord, who called him to guide His people Israel. And He is the offspring of David, for as man He was born from a daughter of David. And He is the bright and morning star.

Immediately the Spirit and the bride respond saying, Come. It is an invitation to Him to return to shine forth and gather His own to Himself. And all that hear are urged to join in this cry, Come. To all those who do not yet know Him, the gospel invitation goes forth for the last time in view of His near return: Let him that is athirst come. And whosoever will, let him take the water of life freely (17).

In verses 18-19 in unmistakable solemnity, the glorified Lord Himself testified to every man that hears the words of the prophecy of this book.

If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

Oh, how unspeakably awful must be the fate of those who reject this testimony and reject its message. Better far, never to have been born than thus to refuse the Word of the living God.

Surely every believing heart can join with the apostle in the prayer, Even so, come, Lord Jesus. But while we wait for His return, we would still seek to make known the message of His grace to a guilty world.

And so, with the apostolic benediction, this book and the entire canon of Scripture come to a close: The grace of our Lord Jesus Christ be with you all. Amen.

Fuente: Commentaries on the New Testament and Prophets

Rev 22:3

The Service of God.

I. If we call Christ Saviour, we must also call Him King; we must not pick and choose among the elements of the Gospel, and cast aside such parts of it as may press too hardly on our own craving to have our own way. Even when, in some most comfortable words, He bids us to come unto Him, and promises rest and relief from a heavy load, it is on the condition of taking upon us instead His easy yoke and light burden. The relation between a bondservant, or slave, and a master whose rights over him were absolute, a relation which Christianity was to undermine, but which for the time was suffered to exist, is utilised, so to speak, for the purpose of enforcing this great lesson. Four times does St. Paul, himself the Apostle, as he is called, of spiritual freedom, adopt the title of “a slave of God,” or of Christ, a title used also by St. Peter, by St. John, by St. James, and by St. Jude. It is remarkable, too, that in the text the expressions are combined, “His servants shall do Him service for wages.”

II. This thought will brighten and elevate the homeliest forms of every-day duty by bringing them under the obligation of personal service to a most equitable and Divinely generous Lord. We can do anything that is good and innocent, and everything that is part of our daily duty, as unto Him. Yes, and all helpful service of men will find fresh motive-power in the service of their and our Saviour. We shall be in a true sense serving Him when we are serving our fellow-men in Him and for His sake.

W. Bright, Morality in Doctrine, p. 130.

Rev 22:3

Thus, we see, the book closes where it begins. This text embodies all that is contained between its two covers. We have got back to Eden at last; we have got back to the tree of life in the midst of the paradise of God, and to the river of the water of life, and to the land of gold. Very long has been the wandering of the sad human family, the poor, unhappy, cursed, afflicted human race, but the end is reached, and although the curse was pronounced at the beginning, the winding up of all, the close of the matter, is that there is no curse. Consider, then, the curse, its origin, its nature, its penalty, the method of its repeal, and the prospects which its repeal opens to the eyes of believers.

I. The curse is visible. There is a pestilence that walks in darkness; there is a destruction that wastes at noonday; there is the law of sin and death, in which the curse of God is. Remark, again, how it reigns. The region of the curse is the region of the law; it is the region of tribulation and anguish. If we are in the region of the law, we are where the fire burns, and the storm tosses, and the steel pierces, and the poison kills, and the lightning cleaves, and time frightens by its limitations, and space by its contradictions and contractions. On some Mount Carmel God is always answering by fire, and the red curse of the wrath is manifested.

II. “There shall be no more curse.” What is implied in this removal? Why, in fact, all experience here tends to teach it concisely. Now, you are to understand that Christ is the great power of God. You perhaps say, “That is nothing new.” No, it is not, but it needs to be affirmed and asserted again and again with power. The whole nature of our redemption has no other end but to remove and extinguish the wrath that is between God and man. When that is removed, man is reconciled to God. Where the wrath is, there is that which must be atoned for; there is the cause of the separation between God and man; there is that which Christ came into the world to extinguish.

III. “There shall be no more curse.” The sailor longing to set sail passes to and fro upon the shore, waiting the return of the tide, for when the tide returns the ship shall clear the harbour, and fly before the wind, and hasten home, and man can calculate the return of the tide; the astronomer, curious in speculation, waits upon his watch-tower, and notes in the heavenly places beyond the return of a planet or a comet, and by signs he can forecast the return of a luminary to its place in these skies; the feet of affection pace the stones of the station, waiting the return of the train, that the weary heart may be refreshed by the old face, and man can calculate the return of a train. But what of the return of a soul, nay, the return of a race of souls to their home and their allegiance, like weary birds returning to their rest? Then the strain of a glad universe shall be, “No more curse, no more pain, no more separation of lovers and friends, no more sickness, no more sighing, and no more death!” “They shall obtain joy and gladness, and sorrow and sighing shall flee away.”

E. Paxton Hood, Penny Pulpit, New Series, No. 375.

Rev 22:3

The Services of Heaven.

This promise, or prophecy (to a child of God, all promises are prophecies, and prophecies are promises), this prophetical promise, is the last and the best in the Bible. It seems purposely reserved to be the crowning point, for to be with God, to be near God, to see God, to know God, to enjoy God, to be like God, are all subordinate to serving God! But we must unlearn our common ideas, if we would understand this. For “service” has been so abused, by the unfaithfulness of the servants and the inconsideration and severity of the service, that the very name of “service” is degraded.

I. When this promise is to take effect, and that perfect “service” is to begin, it would be presumptuous to attempt to define too accurately. We must be careful in lifting the veil which screens the sanctuary. Yet it is no forbidden curiosity which follows longingly and lovingly those who are gone, and which yearns to ask, “Where are they? What are they doing? Are they cognisant of us? Though we cannot see them, is there any actual communion with us now? In their quiet resting-places, are they engaged, and how? Or is all action suspended a while, and do they wait for us?” This paradise-where the disembodied souls of the saints are till the Second Advent, as we gather from the intimations which are given to us-is characteristically a state of rest-of rest as in some measure contrasted with, and preparatory to, that state of active enjoyment which we shall have when we have regained our bodies, and of which these bodies are the necessary instruments. The images, which are used to describe the condition immediately after death, all point to rest. Seven times we have the expression, “enter into rest.” And even sleep is used as the metaphor of death. And we have the analogy of the Sabbath-day and of the entrance into the land of Canaan; and it seems a gracious and fit arrangement, and according to God’s tender mercy, and it commends itself to our feelings and experiences, that, after the toils and conflicts of life, there should be a season of special repose and refreshment. It is not to be believed for a moment that this interval is a time of unconsciousness or dull nonentity. St. Paul would not have hesitated, as he did, in his letter to the Philippians, whether it was better to live or die, if the state after death till the resurrection were a state of inaction. It would be better, certainly, to a mind such as his to remain here and work, than to be nothing and do nothing for a great many years. But the rest of paradise, as I believe, will be such a rest as the Christian needs and loves, passed with Christ, contemplating Christ, delighting in Christ, learning from Christ, properly learning, especially such things as shall be needed for future service. Nor can I conceive that even this quiet period shall be altogether without activity, for we are so constituted that we can hardly think of a sphere of positive enjoyment not combined with action. But rather will it be such employment as is most restful. We have the two beautifully blended in that description of the souls in paradise, which is perhaps given us for this very end, to show the union, “They rest in their beds, each one walking in his uprightness.”

II. During that “resting” period, it is pleasant to us to know that they and we are in perfect sympathy in the longing which the whole Church has for the Advent. We are looking to the same point on the horizon, for they too expect, in the perfection of their being, to rise. “How long? How long?” “Even we”-as St. Paul says of us-“who have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of the body.” But when He shall come in whose presence when He lived upon earth all death awoke to life, on that great Easter morning, the souls of saints which sleep shall rise in the springtide of their beauty, and each soul shall mate itself again to its body, no longer, as now, a clog, to drag it down to the dust, but to be wings to its joy, to do all its will; then shall our perfected and glorified being begin to fulfil the far end of its existence: “His servants shall serve Him.”

J. Vaughan, Sermons, 13th series, p. 69.

Reference: Rev 22:3.-Spurgeon, Sermons, vol. xxvii., No. 1576.

Rev 22:3, Rev 22:5

Servitude and Royalty.

I. “His servants shall serve Him.” Such is the title of the glorified. In heaven itself there is no emancipation from the bonds of God. The holy nations are eternally bound in absolute obligation to the will of God and of the Lamb. It is no part of the Creator’s promise to raise, to educate, the creature to independence, to self-dependence. That could not be without a profound and fatal contradiction. The created soul could not be the basis of its own being, nor could it be the source of its own joy and power or the law of its own eternity. We read what is but likely when we read that the nearer and the clearer is the sight of the Creator granted to the creature, the better the creature recognises the blessedness of self-surrender. The nearer the approach, the more entire the service. Even within the most living circles of the Christian Church just now the sense of duty surely is not at its strongest. The will to do our Divine Master’s will, not our liking, but His bidding; the sober strength of Christian character; the weight and fixity of principle; the jealousy that conscience is kept void of offence in the plain duties of the common day-these are not things so often to be found. Nevertheless these things are essentials in the seed sown here which is to issue in the life of heaven. For it is written that His servants there shall serve Him still.

II. “They shall reign for ever and ever.” Such is the twin promise of the better life. The bondmen of the Eternal, in that existence of endless duty, shall for ever reign. Even in the present world the true servant of God, in proportion to the reality and simplicity of his servitude, receives some foretastes of his royalty. There is no independence upon earth so strong, and so nobly strong, as that of a Christian who wills wholly to be Christ’s servant.

H. C. G. Moule, Christ is All, p. 203.

References: Rev 22:4.-Spurgeon, Sermons, vol. xiv., No. 824; J. B. Lightfoot, Church of England Pulpit, vol. vii., p. 369; Homiletic Quarterly, vol. v., p. 308. Rev 22:4, Rev 22:5.-H. W. Beecher, Christian World Pulpit, vol. ix., p. 282. Rev 22:5.-W. C. E. Newbolt, Counsels of Faith and Practice, p. 57; Homilist, 3rd series, vol. iii., p. 200; G. W. Conder, Christian World Pulpit, vol. x., p. 44; Preachers Monthly, vol. v., p. 52. Rev 22:7.-R. S. Candlish, The Gospel of Forgiveness, p. 437.

Rev 22:10

The Love of Goodness the Safeguard of Faith.

I. Observe, our Lord says, the “time is at hand,” and “I come quickly,” although in the preceding prophecy the course of trials to which the Church would be exposed is described as running through a long succession of ages. Undoubtedly to every reader of these words in every age the time is at hand, and his Lord is coming quickly: his own time of watching, of trial, of temptation, is passing away with every hour; and the longer we live, the shorter seems the period which we have lived through, and the space between our life and our death seems continually a more insignificant point in the midst of eternity. But the more literal sense of the words of the text seems to imply that the end of the world was near at hand when compared with the period that had elapsed since its first creation. Whether this be so or not is far beyond the reach of human foresight; but the exceeding rapidity with which society has been moving forward in the last three centuries seems to show that man’s work of replenishing the earth must, in the common course of things, be accomplished before much more than two thousand years from the time of Christ’s coming shall have passed away.

II. It cannot be too often repeated that it is nothing but a thorough love of righteousness and goodness that can, with the blessing of God, keep our faith alive. To a good man the evidence of the Gospel is abundantly satisfactory; to a bad man it seems to have no force at all. Unless our principles support our faith, our faith will not long support our principles. “He that is holy, let him be holy still.” He will grow steadier and steadier in his faith in proportion, as he dreads sin more and is more watchful over his life, and heart, and temper, and learns to deny himself and to love his neighbour, and thus become more and more conformed to the Spirit of God.

T. Arnold, Sermons, vol. ii., p. 118.

Rev 22:11

The End of our Probation.

The very pole on which all Christian morality turns is just this: we must be judged “according to our works,” the “things done in the body,” by which we must understand comprehensively all the realities of conduct, not things done only in contrast with words spoken or thoughts harboured. The whole sum of inward and outward realities goes to make up the man as judgment will find him. They all tend alike to strike the balance of character, of which human justice takes, as it needs must, but an imperfect account, but which Divine justice will sum, and weigh, and measure perfectly.

I. From all these elements of thought, word, and deed, the text seems to teach that there results a character fixed and determined, and which, by the laws of God’s moral universe, must abide for evermore. Nothing can: change the unjust and filthy into the righteous and holy character; nothing can vitiate or blemish perfect righteousness and holiness when completed in its course of development and ratified by God’s judgment. This truth stands on an even broader basis than that which Christianity itself has reached. Those under the law of habit outnumber those under the law of Christ.

II. But further Holy Scripture teaches that that judgment not only pronounces and decides, but actually separates between the righteous and the wicked. The mixed state, good and evil, so full of hopeful and yet of fearful elements, cannot last for ever. If it be prolonged indefinitely in other moral spheres of creation, yet for us it must cease, and that soon. Look, while you may, on the lovely side of God’s eternal promise. There fix heart and hope, till you become persuaded of it and embrace it.

H. Hayman, Rugby Sermons, p. 77.

References: Rev 22:11.-A. Dawe, Christian World Pulpit, vol. xxviii., p. 234; Preacher’s Monthly, vol. v., p. 319.

Rev 22:13

Christ the Alpha and Omega.

I. Christ is the Alpha and Omega in relation to Christianity and providence. Christianity is at this day the great upholder of Theism in the world. It has unspeakably distanced Judaism, whose testimony against idolatry it has taken up, and also Mahometanism, whose witness for the unity of God is nowhere going forth with visible conquering power. But Christianity is more than simple Theism. There is a Trinity in its unity, and this gives it a richness, a grandeur, an adaptability to the fallen state of man, of which mere Theism is incapable. Hence the Son shines in the Christian firmament as the true God along with the Father and the Holy Ghost, and thus the Divine works of creation and providence are connected with His name. Over the wide universe everything shall at last be found to be under Christ’s feet, not necessarily in the way of loyal subjection, but in the way of bearing witness to one ascendant will, which orders all things, even evil, for the best.

II. Christ is the Alpha and Omega in relation to redemption. He is the Alpha and Omega in regard to redemption-(1) as a Divine saving plan. We cannot ascend to the origin of this plan, for it is from eternity. But, as far as we can rise, Christ is seen to be its fountain-head, and with His purpose of devotement it is bound up. (2) As a personal Christian experience. When is it that any One of us becomes a Christian? Is it not when Christ draws near and talks to us, as to the disciples on their way? We have no experimental Christianity apart from Him. (3) As a collective spiritual history. Christianity was never intended to be a solitary experience or a multitude of single experiences. It was to be a society, a Church. And He who bears up the Church so long in such a world must be nothing less than Divine. It was the saying of Voltaire that Christianity would not survive the nineteenth century; but what has the nineteenth century not done for Christianity? It has sent the Gospel anew into all the world. It has gathered in the islands of the South, and shaken the mighty pagan faiths of India, China, and Japan. It has stirred up its missionaries from the far West to preach the old faith in Egypt and in Palestine, and where the disciples first received the Christian name. It has devoted its noblest children to face death for Christ in depths of Africa which Voltaire never heard of; and it has even employed the press at Ferney that printed his own works, and, it may be, this very prophecy against the Gospel, to publish in new tongues the true oracles of God. (4) Considered as an endless development. When we speak of eternity, we feel that we are dealing with a quantity which, whether as applied to man’s natural endowments or destiny in Christ, overtasks all our powers alike of conception and description. Christ “openeth, and no man shutteth,” holding in His hands “the golden key that opes the palace of eternity.”

J. Cairns, Christ the Morning Star, and Other Sermons, p. 18.

Reference: Rev 22:13.-Spurgeon, Sermons, vol. ix., No. 546.

Rev 22:14

The Last Beatitude of the Ascended Christ.

I. If we are clean, it is because we have been made so. The first beatitude that Jesus Christ spoke from the mountain was, “Blessed are the poor in spirit”; the last beatitude that He speaks from heaven is, “Blessed are they that wash their robes.” And the act commended in the last is but the outcome of the spirit extolled in the first. For they who are poor in spirit are such as know themselves to be sinful men; and those who know themselves to be sinful men are they who will cleanse their robes in the blood of Jesus Christ. (1) This mysterious robe, which answers nearly to what we mean by character, is made by the wearer. (2) All the robes are foul. (3) The foul robes can be cleansed; character may be sanctified and elevated.

II. The second thought that I would suggest is that these cleansed ones, and by implication these only, have unrestrained access to the source of light: “Blessed are they that wash their robes, that they may have right to the tree of life.” That of course carries us back to the old mysterious narrative at the beginning of the book of Genesis. The tree of life stands as the symbol here of an external source of life. I take “life” to be used here in what I believe to be its predominant New Testament meaning, not bare continuance in existence, but a full, blessed perfection and activity of all the faculties and possibilities of the man, which this very Apostle himself identifies with the knowledge of God and of Jesus Christ. And that life, says John, has an external source in heaven, as on earth.

III. Those who are cleansed, and they only, have entrance into the society of the city. The city is the emblem of security and of permanence. No more shall life be as a desert march, with changes which only bring sorrow, and yet a dreary monotony amidst them all. We shall dwell with abiding realities, ourselves fixed in unchanging, but ever-growing, completeness and peace. The tents shall be done with; we shall inhabit the solid mansions of the city which hath foundations, and shall wonderingly exclaim, as our unaccustomed eyes gaze on their indestructible strength, “What manner of stones and what buildings are here?” And not one stone of these shall be thrown down.

A. Maclaren, A Year’s Ministry, 1st series, p. 43.

Reference: Rev 22:14.-Preacher’s Monthly, vol. iv., p. 369.

Rev 22:16

Two important lessons may be learned from this subject:-

I. All Christians should seek to be sons of the morning. As lamps do not talk, but shine, so should religion shine forth in beneficent and useful lives.

II. We should be striving to make others share in the blessed privileges which we ourselves enjoy. Christians may be saying, both by word and by example, to all with whom they come in contact, “We are travelling eastward to the land of the morning.” A new glory is thrown round the Christian character while seeking to make known to others the perfections of God’s love and mercy. In order that we may each shine in our measure, we must learn to turn ourselves often towards Him from whom our light is derived.

J. N. Norton, Golden Truths, p. 59.

Rev 22:16

When Christ rose from the grave, it was not, properly speaking, the Church’s sunrise: that has not yet taken place; that will be when He comes again, in the blaze of His glory-one universal glow, like the morning spread upon the mountains. But what rose was that beautiful “star” which harbingers the sunrise, making the early dawn and telling us that the day is coming: its pledge and earnest. Mark the differences. When Christ came out of His grave, it was “not with observation.” It was silent and unnoticed. When He shall come again in His kingdom, it will be with the archangel’s trump, visible and refulgent, even “as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven,” even as “the morning star” steals upon the night, but the sun rises in his full-orbed splendour. And when Christ walked this earth after His resurrection, it was light, sweet light; but it was partial light, light to a few, light shrouded, light mingled with the darkness. But when He returns it will be a radiant world: “The Lamb will be the Light thereof;” just as “the morning star” shines in twilight, but when the sun comes it is all a sea of brightness. And the risen Christ was to set again; He appeared for a little while, and then He passed away with the light of the Spirit, which shone-we have His own authority for saying it-which shone more brightly than His own. But when He comes back again the light of His presence will never go out; like as “the morning star” sheds its ray for a little space, but the orb of day rolls on in his might, and “rejoices as a giant to run his course.” And Christ’s mission after He rose was chiefly to speak of the things of the kingdom, to tell of another breaking of love and joy upon this earth, the pioneer to a happier day, again true to the parable of nature, for the “morning star” seems made for little else but to proclaim that the day is coming to us.

I. Now, see it thus in your heart, if “the Lord is risen upon you.” The light is there. And there is a distinct, clear beam. But as yet the chief effect of that is twofold: it makes the darkness of your heart more perceptible and more felt, and your desires are being sent on by it more longingly for a day which it testifies to you to be very near. Therefore avoid two mistakes. Do not think that you are not risen, or rather that Christ is not risen in you, because there is much surrounding darkness in your soul, and you feel that darkness deeper and drearier than you ever felt it before. That sense of darkness is an index of “the morning star.” Without “the star” you would scarcely know that it was dark. Only, it shows that it is not yet day, not that “perfect day” for which we look. On the other hand, do not expect to live a resurrection-day as if it were an ascension-day. We are now living a resurrection-life, as many of us as are indeed baptised into the Lord Jesus Christ; and every Easter comes to remind us of our resurrection-life, and every Easter we should get a little higher than before. A believer’s life is full of resurrections. But persons sometimes speak of resurrection-life as if it were to be a life of confidence and no fear, all praise and no prayer; but it is just because it is resurrection-life that you are to walk humbly, watchfully, expectingly. Resurrection-life is spiritual, but it is not glorified, just as our Lord in “the forty days” was spiritual, but not glorified till He ascended into the heavens. You are under “the bright and morning star,” but you have not yet the sun.

II. And here is the solution of the secret of our earth in its present state. There is the light of the truth in this world, light just enough to show that more light is wanted, and what light can be, and what light will be. But the light of truth is straggling in the best; sometimes it seems nothing to cope with the thickness of the error and the wickedness which are about on every side. It can scarcely penetrate it. Nevertheless the light shows God’s presence and God’s faithfulness; and it keeps faith and hope alive, for it is the interval of the reign of the “morning star” before the sun comes. “But,” you say, “is this all that Christ is to His Church now: only a star?” Yes, by comparison with what He will be. But, remember, “the morning star” makes the daybreak sure; and “the morning star” is lovely and brilliant compared to the midnight that would be without it: and nobody can tell what the state of this world would be without the direct and indirect rays of the Lord Jesus Christ.

III. But let me reduce the image to one or two practical instructions. Christ gradually develops. The believer’s light gradually but certainly increases. It was not a sun, but a “star,” that shone on Bethlehem; and the sun itself pales and loses itself in the new Jerusalem, before that brightness where “the Lamb is the Light thereof.” It is “the morning star.” Every lesson of Easter Day is a lesson of earliness. The women were early; the angels were early; Christ was early. “The morning star” is early. To a Christian view every new morning, as it springs out of night, is a little resurrection. Let it find you early, since it is the characteristic of the things that are high that they are early. Resurrection and earliness go together. They say that in nature all vegetation springs the fastest and makes its largest shoots in the very early mornings. And it is a fact as certain in grace as it is in nature that in due time the “morning star” becomes the “evening star,” and he who in his youth has had the “morning star” will find it his “evening star” in his age and death. And life ought to be a joyous thing. True, it is in the midst of things that are within and without still steeped in sorrow; but the path of religion is a line of light, which falls true athwart the darkness; and every Christian walking there, catching something of the brightness of “the morning star,” is to be himself in this world a reflection to break the gloom and speak for God. He stands in the track of the promises; and he should be a man radiant in his spirit. Nevertheless, however many your joys may be, the best of this world is, after all, twilight. Some of us know it too well. The clouds that wrap us in are still so black, the sin within, the trials and perplexities around us, our own and others’ griefs. But if Jesus has risen in your soul, I tell you, by that faint streak of light, however faint, it is morning, real morning, a morning that will never quite darken over again. There are, and there will be, shadows till He comes; but, by the token of that faint light, “the night is far spent, and the day is at hand.”

J. Vaughan, Sermons, 9th series, p. 165.

Rev 22:16

The book of Revelation has a peculiar charm which all readers of Scripture more or less feel. It attracts the child by its shifting scenes, its bright pictures, its grand, mysterious glimpses of the future. It satisfies the man of more mature understanding and taste with the lofty truth and harmony that reigns all through its mighty world of symbols and visions-a world which exhausts the stores of the Old Testament, and then imagines new. In more senses than one this book is the “revelation of Jesus Christ.” No part of the Bible so fully unfolds the glories of His reign, adorns Him with such a profusion of titles, or pours out such a tide of love and adoration on His person. The style is transfigured, like the person, adding to the depth and tenderness of the Gospel the lofty sweep and rich colouring of the prophets. The whole book is, as it were, linked together by the one grand figure of the first of our texts, taken from the close: “I am the bright and morning star,” as it returns upon its beginning: “And I will give him the bright and morning star.”

I. Christ is to His people the morning star of time, and will be to them the morning star of eternity, because His light shines after darkness. Every sinner to whom Christ has not appeared walks in darkness. All Christians alike have come out of darkness, and come out of it at the signal of Christ’s rising. All trace the grand transition to His appearing in their day, and with a full and swelling heart take up the same words of thanksgiving: “Through the tender mercy of our God, the dayspring from on high hath visited us.”

II. Christ is to His people the morning star of time, and will be to them the morning star of eternity, because His light transcends all comparison. “In all things He hath the preeminence.” Christ is pre-eminent-(1) in His titles; (2) in His offices; (3) in His history. (4) What He is to His people, He is alone.

III. Christ is the morning star of time, and will be the morning star of eternity, because His light ushers in perpetual day. Christ is not compared to the evening star, though it be in itself as bright as that of the morning, and indeed the same, because in that case the associations would be too gloomy, and the victory would seem to remain for a time on the side of darkness. With Christ as the morning star, the victory is decided from the first, and Night can never resume her ancient empire. The dawn may be overcast, but the day still proceeds.

J. Cairns, Christ the Morning Star, and Other Sermons, p. 1.

Rev 22:16-17

I. Man is so constituted by his Maker as to have the power, when any course of action is proposed to him, to determine and decide whether he will accept the advice and act on it or not. He may say, “I will” or “I will not,” when the Spirit and the bride say, “Come.” At the same time, man is not to forget that, although he has the control of his will, his volitions are nevertheless influenced by motives; and therefore to our motives much attention is due. Some strong counteracting motive must exist if a man shall refuse to attempt what it is obviously his interest to do. Hence it is that it becomes important for us to consider not only what a man is invited to, but also what he is called from. When he refuses an invitation to draw near to the King of kings, we must seek to understand what motive exists to prevent his coming.

II. When the Spirit and the bride say, “Come,” you are not of necessity called from the business of the world or from those worldly advantages and enjoyments which business is undertaken to procure. If business be allowable, it is allowable also, within the prescribed boundaries, to enjoy the fruits of your industry. The Spirit and the bride call you from that absorption in worldly business which leaves you no time, no mind, for high and holy thoughts on high and heavenly subjects, no time, no mind, to reflect upon life and death, upon time and eternity, upon heaven and hell, upon salvation and a Saviour, upon damnation and Satan.

III. To whom are we called? We are called to Him who in our text describes Himself as the root and offspring of David, the bright and morning star. We are launched on a troublous ocean. Many conflicting duties must occupy our attention and thoughts. Therefore our eyes must be fixed upon the Lord Jesus Christ, the star which shines in all the brightness of the Deity; we must look to His guidance by studying the sacred Scriptures, so that we may steer our course according to the principles which for our direction and guidance are there revealed. To this we are called by the Spirit and the bride.

W. F. Hook, Parish Sermons, p. 352.

Rev 22:17

The Will.

I. We must believe in the absolute sovereignty of God. We see it in nature. With whom took He counsel in creation? It was at His sovereign will the Himalayas raised their heads; it was at His sovereign will the depths of the ocean were dug deep. We see it in providence. He gives or withholds the rain; causes one child to be born in a palace and another in a hovel. Nor has He abdicated His sovereignty in the sphere of grace. His purposes stand fast; His will must be done. But I believe also that man is a moral agent, endowed with the instinct of will, not a mere puppet in the hand of fate. We are not Mahometans, and we do not believe in a Kismet from which there is no escape. We acknowledge the harmony that must exist between the sovereignty of God and the will of man in nature, as, for example, in the case of the farmer. We know he may plough in vain and sow in vain unless God grants the rain and the sunshine, that the harvest is absolutely in God’s hands; but we also know that if the farmer therefore folds his hands and neither ploughs nor sows, his barns will be empty in the harvest-time. These two things are quite compatible: the Divine sovereignty and the free agency of man; and herein consists the glory of God. He performs His purposes not by mere machines, but by living moral agents, who have this power of will. We all acknowledge that the power of the statesman, who moulds the will of the people, is of a higher order than the power of the blacksmith, who moulds a dead, resistless piece of iron to his purpose. So God carries out His own will, though liable to be crossed at every turn by the will of man.

II. (1) The will of man is conditioned by his creation. God’s will as Creator is absolute. Man’s individuality, the basis of his character and of his faculties, is given to him by his Creator; and no human being can attain a higher degree of perfection than has been planned for him in the possibilities of existence. (2) His will is conditioned, not only by creation, but by heredity. It was by this law of heredity that Adam’s sin was transmitted to the generations yet unborn, and rendered it harder for every son of man to refuse the evil and choose the good. (3) The will of man is conditioned also by his surroundings.

III. Two things were put before man between which he was to choose: a life in God and a life in the world independent of God. And there were implanted within him two impulses: one towards the world, which sought only for happiness, to appropriate as much as possible to one’s self; the other towards God, which sought rather for blessedness, and which found its centre not in self or in the world, but in God. Man chose the worldly impulse, which led to a life centred either in the world or in self, and now the things which should have been for our wealth have become to us an occasion of falling. It is the Spirit of God who strengthens the impulses towards holiness, towards God. Yield to them, and they will become stronger and stronger; resist them, and you will become stronger towards evil, until you become Gospel-hardened, and the grieved, rejected Spirit of God leaves you to the doom which your own will has chosen.

E. A. Stuart, Children of God, p. 159.

Man Unwilling to be Saved.

The free, unlimited offer of the Gospel necessarily involves a provision for all human wants, a removal of all external obstacles, a provision of unlimited value and unrestricted sufficiency, a provision within the reach of every one to whom it is presented, and who is charged with its acceptance upon the peril of eternal death. For ourselves, we cannot see how we can separate such an offer from man’s responsibility as to the result. The two doctrines must stand or fall together. If it is true that whosoever will may take of the water of life freely, it must be true that if man partakes not, it is because he will not.

I. The difficulties of religion are not found in its obscurities; the insuperable obstacles to obedience are not found in any outward circumstances. A child has understood the Gospel so as to embrace it, and men have walked with God in the midst of abounding sensuality and crime. But those difficulties are found in the spirituality of the Gospel, in the holiness of its principles, and the self-denying nature of its duties; the child of sense will not govern himself by faith, the being of earthliness will not submit to spiritual influences, and the slave of appetite will not put a curb upon his passions. Did men but love the truth as they love error, love holiness as they love sin, regard the glory of God as they do their selfish gratifications, the obstacles to religion would vanish, and the path of life would be as plain and easy to travel as is now the path into which their desires lead them.

II. This doctrine of man’s responsibility for his own salvation is not only uncontradicted by, but is in perfect keeping with, the entire strain of the inspired record. Men take refuge in God’s election only that they may garnish and persevere in their own election, and every man ought to know better, and does know better, than to say, “If I am not elected, I cannot be saved.”

E. Mason, A Pastor’s Legacy, p. 294.

Rev 22:17

Two voices are distinguished by St. John in his trance as going forth into the world with invitation and appeal, not one, but two, an outward and an inward: those of the Spirit and the bride. There are two things, the within and the without; even when an idea is communicated from one to another, there are the idea of the communicator and the idea of the recipient.

I. So it is always that the Spirit becomes audible and impressive and receives power, namely, through a form. A bride has to be found for it to make it vocal and to enable it to speak movingly. One cannot help thinking at times of the amount of latent power that sleeps around us in sensations and emotions as well as in visions and ideas which are never expressed, of the possible effects if that which some silent or stuttering souls are seeing and feeling could be adequately articulated, of the untold life stories, of the untold heart experiences, as well as brain dreams, the true and perfect telling of which would thrill us deeply. We are constantly missing much that would rouse, or pierce, or melt, because, forsooth, the Spirit lacks the bride.

II. But consider again. Here are certain beautiful ideas, such as ideas of truth, fidelity, generosity, heroism, love, self-sacrifice and devotion. We can revolve and brood on these, but what is it that makes them flash and burn, and causes us to be penetrated with them? Is it not their embodiment in some witnessed or reported deed, in some human life and character? The cross, at all events, has been of great importance in lifting the transcendent Jesus into view, in aiding His transcendent spirit to attract and captivate. His tragic and pathetic end has been the bride through which the voice of His incomparable work and sweetness has been heard and has prevailed. What the Spirit wants always, in order that it may be present among us, is just a Man; the power of Christianity is the Man Jesus Christ.

S. A. Tipple, Christian World Pulpit, vol. xxii., p. 328.

What is required of those who come to the Lord’s Supper?

When a man considers with himself whether he ought to present himself at the Lord’s Table, frequently he is beset with a host of difficulties and questions as to what is required of him and as to his own fitness. Where shall he go for safe guidance? I reply that he need go no further than the catechism which he learnt as a child.

I. It is required of those who come to the Lord’s Supper “to examine themselves whether they repent them truly of their former sins, steadfastly purposing to lead a new life.” Beyond all doubt this must be required, and it is a most reasonable requirement, for, to take no higher view of the Sacrament than this, we may regard it as a mutual pledge given by Christians to each other that they will keep the commands of Christ. The requisites for coming to the Lord’s Table are identically the same with the requisites for being a Christian in life and reality, and not only in name.

II. It is required that those who come to the Lord’s Supper should “have a lively faith in God’s mercy through Christ, with a thankful remembrance of His death.” This is clearly only that duty which is required of every one who desires to call himself without profanity and without hypocrisy by the holy name of Christ.

III. Those who come to the Lord’s Supper must “be in charity with all men.” Quite a reasonable requirement this, if we remember that the Lord’s Supper was regarded from the earliest times as a feast of love or charity. In confessing that he is unfit for the Lord’s Supper, a man is really confessing that he is unworthy to be called a Christian at all.

Harvey Goodwin, Parish Sermons, vol. ii., p. 132.

The Drawings of the Spirit.

I. At the time when St. John wrote, the Church had just passed into the dispensation of the Spirit. The Old Testament was evidently the dispensation of the Father, looking on to the Son. Then came the revelation-I do not call it the dispensation-the revelation of the Son, short, eloquent, beautiful, preparing the way for the dispensation of the Spirit. That dispensation commenced at the ascension of Christ, when, according to His promise, He poured out the Holy Ghost at Pentecost. From that date it has been emphatically the era of the Spirit, the era of the dispensation under which we are now placed. How much longer it will last we do not know. But then will come in all its fulness the dispensation of Jesus Christ, that glorious and wonderful period to which all prophecy points its finger, and to which the dispensation of the Spirit now is preparatory. “The Spirit and the bride say, Come.” And you must remember that the dispensation of the Spirit is higher, more powerful, more responsible, than the dispensation of the Gospel during the life of Christ upon earth. Therefore Christ said to His disciples, “The works that I do shall ye do also, and greater works than these shall ye do, because I go unto My Father.” Even so it came to pass; for whereas Christ did not certainly in His own person convert more than five hundred, the Spirit scarcely arrived but in one single day He converted three thousand. And for the same reason Christ also added those otherwise strange and almost incomprehensible words, “It is expedient for you that I go away, for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you,” showing again that the dispensation of the Spirit was greater than Christ’s own personal ministry in His humiliation. So once more, and still stronger, He said, “Whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.” Therefore we may reverently say that up to this moment what the Spirit says and what the Spirit does, whatever it be, is the best of anything that has ever yet been upon the face of this earth. Hence it is matter of the deepest joy, and worthy to stand where it does, at the very close and summit of the revelation, that what the Holy Ghost says is “Come.”

II. The Father sends many a gracious providence, some sad, some happy; but it is the Spirit who gives the providence its voice. The Son exhibits the marvellous spectacle of the cross, and Himself hanging thereon; but it is the Spirit which makes that cross to speak to the poor sinner’s heart: “Come.” For the Spirit is that which first makes an unseen thing a substance to the mind, and then changes the substance from a thing without to a reality which lives in a man’s soul and mingles with his being. It is quite certain that very generally it is the bride which is the organ of the Spirit’s voice. I suppose that there have been instances in which a man has been converted to God by the Bible and the Spirit within him without the operation of any human agency whatever. Doubtless God may do so, and I think I have read or heard of some such proofs of God’s sovereignty and sufficiency; but they are to the last degree rare. It is the bride who is essentially the Spirit’s organ, that gives effect to the Spirit’s will: “The Spirit and the bride say, Come.”

III. And who is “the bride”? A beautiful body, knit together in one holy fellowship, pure and spotless, spotless in God’s eyes for His sake who loves her, “arrayed in the fine linen which is the righteousness of the saints,” and decked with the ornaments of grace. She has accepted Christ for her Beloved, and is bound to Him in a perpetual covenant, never to be forgotten. In Him she has merged her name, her nature, her property, her being; while He pays all her debts, pledges Himself for all her wants, sustains her with His arm, satisfies her with His love. It is the Church, elected by grace, united by faith, sealed by baptism, kept by mercy, prepared for glory. And it is the Church, holding the Spirit, representing the Spirit, used by the Spirit, whose high part and privilege it is to be for ever crying, “Come, come.” It is very difficult to determine whether when Christ said, as He stood on the margin of His glory, leaving it as His last injunction to His disciples, “Go ye into all the world, and preach the Gospel to every creature,” the command was limited to the ordained. The sequel, “baptising them in the name of the Father, and of the Son, and of the Holy Ghost,” would lead us to say that it was confined to the ordained; but, on the other hand, the whole tone and spirit, as well as many express injunctions of the Gospel, make it certain that every one who is called is to be a caller, that we are all propagators of the truth, and that as “every man would receive the gift, so must he minister the same, as a good steward of the manifold grace of God.” Therefore in some sense it is certain that the direction holds to the whole Church, “Go ye into all the world, and preach the Gospel to every creature.” Sad were it for that person, whoever he might be, who was excluded from that highest and holiest title that is ever worn upon this earth, a missionary. But there appears to me to be a great truth in this fact: that it is the whole Church which is represented as saying that word “Come,” the Church in its collective capacity, not as broken up into individuals. It is not this or that person, but the whole bride, that says, “Come.” See two consequences. (1) The Church is meant to act, and ought to act, in missionary work, as a Church in its integrity, as one complete body. Would that there were such union, the whole Church going forth as a Church to the work of missions, and doing it as a distinct part of her system! There is not; there is none. If ever there is a pure Church, and if missions are needed then, doubtless we shall then work together as one in our completeness. As the bride is one, so will the Spirit be one, and the machinery one, and the voice one. And it will be a sweet and heavenly concord of sound, like music upon water: “The Spirit and the bride say, Come.” (2) But there is another and pleasant thought in the words. Is not the act or the word, the prayer or the appeal, every effort to do good, of one member of the Church, the exponent and the representative, and therefore the embodiment, of the whole Church? Is it not the Church’s way of putting itself forth to you? And therefore is not that action of one individual as if it were the action of the whole Church? Has not it in it the strength of the whole Church? It may be a comfort to some one who is labouring for God, in much-felt weakness and in barren solitude, to recollect, “I am part of the whole Church catholic; it is the Church that speaks and moves even in me, poor, miserable sinner that I am. There is all the power of the Church, the Head and the members, with me. It is not I, but it. The limb may well take strength from its union with the body, and the wave that breaks upon the shore has behind it the strength of the mighty ocean. And so it shall be the Church’s voice by me: ‘The Spirit and the bride say, Come.'”

J. Vaughan, Fifty Sermons, 9th series, p. 212.

References: Rev 22:17.-Spurgeon, Sermons, vol. v., No. 279; vol. viii., No. 442; vol. xxiii., No. 1331; vol. xxvii., No. 1608; Ibid., Morning by Morning, p. 165; Talmage, Old Wells Dug Out, p. 332; Ibid., Christian World Pulpit, vol. ii., p. 270; Homiletic Magazine, vol. viii., p. 329. Rev 22:20.-Preacher’s Monthly, vol. x., p. 79. Rev 22:21.-Spurgeon, Sermons, vol. xxvii., No. 1618.

Fuente: The Sermon Bible

CHAPTER 22:1-5

Rev 22:1-5.

After the coming, Jerusalem and her blessings are once more revealed. In the opening verses of this chapter we find the glories of the redeemed.

Unspeakably beautiful and glorious are the concluding statements of this glory-section of the Revelation. Seven glories of the Redeemed are enumerated. 1. There will be no more curse. It means a perfect sinlessness; perfect holiness. 2. The throne of God and of the Lamb is there and the redeemed are forever linked with that throne. It is a perfect and blessed government which can never be disturbed by disorder. 3. His servant shall serve Him. Heaven will not consist in idleness. The holy city knows of service. And the service the saints will render to God in glory will be a perfect service. What will it be? We do not know what service it will be. God will have many surprises for His saints in glory. 4. There is also an eternal vision. And they shall see His face. Oh! joy of all the joys in glory to see Him as He is and never lose sight of Him in all eternity. 5. His name shall be in their foreheads. It tells of eternal ownership and eternal possession. His name and the glory connected with it will be ours in eternal ages. 6. An eternal day. No more night; no need of any light. He is the light for all eternity. 7. An eternal reign. And they shall reign forever and ever. What glory and blessedness all this means. Such are the coming glories of the redeemed.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Chapter 55

With Christ in Heaven: paradise regained

‘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’

Rev 22:1-5

When God created the first man, Adam, he placed him in the Garden of Eden. Eden was a place of innocence, abundance, life, and joy. It was Paradise on earth. But Paradise was not complete for Adam until the Lord God had given him a woman to be his bride. So the Lord caused Adam to sleep in the earth and took a rib from his side. From Adams wounded side Eve was made. She came from Adam. She was a part of Adam. Without Adam, Eve could never have lived. Yet, without Eve, Adam could never have been complete.

Adam and Eve had for their home the Paradise of God. There they lived in perfect harmony, holiness, and happiness. But soon the serpent beguiled Eve and persuaded her to eat of the tree of the knowledge of good and evil. And Adam, when he saw what Eve had done, took the fruit of the tree in rebellion against God. Sin had entered the world. Paradise was lost. Fallen man was driven away from the presence of the Lord.

But, in the fullness of time, the second Adam was born. Jesus Christ, the Son of God, came into the world to seek his beloved Bride, his elect Church. He came to recover for us what we lost in Adam. By his obedience unto death, he has regained for us all that we lost in Adam: righteousness, peace, life, fellowship with God, and Paradise. And he has already entered the Paradise of God as our Representative, claiming it in the name of his people (Heb 6:20). But, as Adam without Eve was incomplete, so Christ without his beloved Bride is incomplete. The Head must have the Body. The Bridegroom must have his Bride. And Christ must have his Church, ‘Which is his body, the fulness of him that filleth all in all’ (Eph 1:23). When Christ and his Church are united in heaven, in the perfection of heavenly glory, Paradise shall be fully recovered.

In this passage, John describes the Holy City, New Jerusalem, using symbols drawn from the Garden of Eden. (Read Rev 22:1-5.) The eternal, heavenly state of Gods saints with Christ is Paradise regained. Our Lord said to the thief on the cross, ‘Today shalt thou be with me in Paradise’ (Luk 23:43). The apostle Paul was ‘Caught up into Paradise’ (2Co 12:4). That blessed place and condition is described as, ‘The paradise of God’ (Rev 2:7). When Gods saints leave this world, they enter into Paradise, not purgatory, not limbo, but Paradise! What is it like? In these five verses John shows us six things about Paradise:

1. The river of paradise

The earthly Paradise was watered by a mighty river. But it was only a river of water for the earth. The heavenly Paradise is watered by the river of the water of life (Rev 22:1).

This river of the water of life is the everlasting love of God (Psa 46:4)

Like a river, the love of God is ever flowing towards his elect, abundant and free (Eph 3:18-19). The streams of this river make glad the hearts of Gods people. The streams of this river, like the river in Eden, run in four directions across the earth. The streams of the river are: eternal election, blood atonement, effectual calling, peace, pardon, justification, and eternal life. Flowing to sinners from the river of Gods everlasting love, through the mediation of Christ, these blessings of grace bring us eternal life. This river is called the ‘river of the water of life’ (Zec 14:8-9; Joh 7:38-39) because the love of God is the source and cause of life, revives the saints with life, and sustains them in life.

Gods love for us is a mighty, flowing river that is pure and clear as crystal

His love for us is pure, sincere, true, without hypocrisy. And the love of God is as clear as crystal. It is free, without motive or condition. It promotes purity. The gospel, which reveals it, is a gospel of purity and holiness. The grace which is the fruit of it is righteousness. And every discovery of this love compels and constrains us to consecrate ourselves to Christ in obedience, love, and faith. The love of God is free from licentiousness and can never promote licentiousness.

The source of this great river of love is the throne of God and of the Lamb

Gods love for us is not caused by or conditioned upon our obedience or love to him. His love for us precedes our love for him and is the cause of our love for him (1Jn 4:19). Gods love for us is not caused or conditioned even upon the obedience and death of Christ as our Substitute. It was Gods love for us that sent Christ to die for us and redeem us (Joh 3:16; Rom 5:8; 1Jn 3:16; 1Jn 4:9-10). Gods love for his elect is free. He said, from eternity, ‘I will love them freely’ (Hos 14:4). Gods love for us is like God himself, eternal, immutable, and indestructible. And the source and cause of his love is his own sovereign will and pleasure (Rom 9:11-18). It cannot be attributed to anything else.

2. The tree of paradise (Rev 22:2)

In the Garden of Eden there was a tree of life. Adam, by sin, lost his right to eat of that tree. In the Paradise of God there is another Tree of Life. And that Tree of Life is the Lord Jesus Christ himself. He is that One in heaven who heals chosen sinners scattered through the nations of the earth by virtue of his finished work of redemption and by the power of his Holy Spirit. Christ, the Tree of Life, fills heaven. He is seen in the midst of the street and on both sides of the river. The City of God is full of Christ. That is the blessedness of heaven. Christ is there! Luthers doctrine concerning the ubiquity of Christs physical body after his glorification may not be correct, but his heavenly body is such that he is immediately known and accessible everywhere and to everyone at all times. What mortal can imagine such a body? Our Saviors immortal body and the immortal bodies we shall have after the resurrection will be free of all limitations and hindrances necessary to this earthly existence. Christ, the Tree of Life, bears twelve manner of fruits. He bears fruit for the twelve tribes of the Israel of God. He has fruit sufficient for the whole Israel of God, the whole body of his elect. All fullness is in him. And we have our perfection and completion in him (Joh 1:16; Eph 1:6; Col 2:9). The fruit of this Tree of Life is abundant at all times. From it we obtain abundant, perfect righteousness, (both for justification and for sanctification), plenteous redemption, (from the curse of the law by Christs atonement, from the dominion of sin by the power of his grace, and from the very being and consequences of sin by the resurrection of our bodies), and eternal life, with all its blessedness in time and eternity. The leaves of this Tree are for the healing of the nations. The leaves of this tree are the blessed doctrines of the gospel: substitutionary redemption and imputed righteousness. Through the preaching of the gospel today, God sends his grace into the nations of the world for the healing of mens souls (Rom 1:15-16; Rom 10:17; 1Co 1:21). And in heavens glory the leaves of this tree, the blessed gospel of Christ, will yet preserve all Gods elect in life as the tree of life in Eden would have preserved Adam in life (Gen 3:22-24). Even in that blessed, eternal state Gods saints will be ‘kept by the power of his grace.’ In a word, everything in Christ will unceasingly contribute to and secure the everlasting life and joy of Gods saints in heaven.

3. The freedom of paradise

‘And there shall be no more curse.’ Having been redeemed from the curse of the law by Christs precious blood (Gal 3:13), the curse of the law cannot fall upon the redeemed. Where there is no sin, there is no cause for the curse. And Christ has put away our sins forever. We shall not even suffer loss or be treated any the less graciously because of our sin. Imagine that! God will not impute sin to those for whom Christ has died (Rom 4:8), neither in this world, nor in the world to come. In that blessed state awaiting us, there shall be no possibility of a curse because there shall be no possibility of sin. Not only has the Son of God saved us from the fall, he has saved us from the possibility of another fall (Joh 10:28). Consequently, in the holy city, New Jerusalem there will never even be the fear of the curse of Gods holy law!

4. The throne of paradise

‘But the throne of God and of the Lamb shall be in it.’ It is the presence and stability of this throne that guarantees the security of Gods saints and removes all possibility of curse from us. It is called ‘the throne of God and of the Lamb’ because God and the Lamb are One and God is seen, known, and revealed only in the Lamb (Joh 1:14; Joh 1:18). This throne is the source of all things, the rule of all things, and the end of all things (Rom 11:36). This throne, a throne of free grace (Heb 4:16) and sovereign dominion (Dan 4:35-37), is the joy of all believers, and the dread of all rebels.

5. The joy of paradise (Rev 22:4-5)

‘His servants shall serve him.’ In eternity we will serve God our Savior perfectly and perpetually. ‘And they shall see his face.’ Then, when we see him who loved us and gave himself for us face to face, we shall enjoy perfect communion with him, complete acceptance with God in him and with him, and full satisfaction in him. In heavens glory he will make a full disclosure of himself, his works, and his ways to us. And when we see his face, seeing all things as he sees them, we will be filled with intense, indescribable delight! ‘And his name shall be in their foreheads.’ That simply means that we will own and be owned, accept and be accepted of our God forever. We will confess him to be our God; and he will confess us to be his people forever. ‘And there shall be no night there.’ There will be no darkness of any kind in heaven: no darkness of sin, sorrow, ignorance, or bigotry. In the New Jerusalem, there will be no need for secondary lights, no need for the symbolic ordinances that now contribute so much to our worship, neither believers baptism (the confession of Christ) nor the Lords Supper (the remembrance of Christ). There will not even be a need of pastors and teachers to instruct, guide, and correct us. The reason is this – ‘For the Lord God giveth them light.’

6. The duration of paradise

‘And they shall reign for ever and ever.’ When the Lord Jesus Christ has presented his bride, his body, the church and kingdom of God in its entirety to the Father, holy, blameless, unreproveable, and glorious, we shall reign with him for ever and ever (1Co 15:24-28) in ‘the glorious liberty of the children of God’ (Rom 8:21). Let these thoughts sustain, comfort, and rejoice your heart, child of God, as you live in the hope of that city whose Builder and Maker is your God: (1.) Our Adam, the second Adam, the Lord Jesus Christ is in Paradise now. (2.) From his wounded side God is forming a bride for him. (3.) Paradise will not be complete for Christ until he has his beloved Bride with him. And (4.) Christ shall have his bride. Not one of Gods elect, given to Christ in eternity, redeemed by Christ at Calvary, and called by the Spirit of Christ in time shall be missing in the heavenly Paradise.

Fuente: Discovering Christ In Selected Books of the Bible

A pure: Psa 36:8, Psa 46:4, Isa 41:18, Isa 48:18, Isa 66:12, Eze 47:1-9, Zec 14:8, Joh 7:38, Joh 7:39

water: Rev 7:17, Rev 21:6, Psa 36:9, Jer 2:13, Jer 17:13, Joh 4:10, Joh 4:11, Joh 4:14

clear: Rev 21:11

proceeding: Rev 3:21, Rev 4:5, Rev 5:6, Rev 5:13, Rev 7:10, Rev 7:11, Rev 7:17, Joh 14:16-18, Joh 15:26, Joh 16:7-15, Act 1:4, Act 1:5, Act 2:33

Reciprocal: Gen 2:10 – a river Num 20:8 – speak Num 21:16 – Gather Deu 30:20 – thy life 2Ki 8:10 – the Lord Job 20:17 – the rivers Job 28:17 – crystal Psa 23:2 – leadeth Psa 30:5 – in his Psa 42:2 – thirsteth Psa 65:9 – the river Psa 78:15 – General Psa 87:7 – all my Son 2:3 – his fruit Son 4:15 – a well Isa 12:3 – with joy Isa 30:25 – upon every high Isa 32:2 – rivers Isa 35:6 – for Isa 55:1 – every Isa 64:4 – have not Joe 3:18 – and a Luk 16:24 – in water Luk 20:38 – for all Luk 22:69 – on Joh 1:4 – him Joh 1:29 – Behold Joh 3:34 – for God Joh 5:18 – God was Joh 5:26 – so hath Joh 7:37 – If Joh 8:42 – for Joh 11:25 – the life Joh 13:32 – shall Joh 14:6 – the life Joh 16:13 – he will show Act 3:15 – Prince Rom 8:2 – Spirit 1Co 15:45 – a quickening Col 3:4 – our 1Ti 6:13 – who quickeneth 2Ti 1:10 – and hath 1Jo 5:11 – this Rev 4:2 – and one Rev 4:6 – crystal Rev 22:2 – the midst Rev 22:16 – General

Fuente: The Treasury of Scripture Knowledge

WE HAVE ALREADY seen that there is no temple in the heavenly city inasmuch as God and the Lamb are the Temple of it. The opening verse of chapter 22 shows that the throne of God and the Lamb is there, and this is again stated even more definitely in verse Rev 22:3. Out of the throne proceeds the water of life like a flowing river. No earthly throne-not even the best of them-has proved itself to be a fountain of life. Their rule has been too oppressive or too weak, or their decisions before reaching the people have been too polluted in passing through lesser human channels. Here at last is a throne of absolute righteousness, which is exerted in beneficence, and life is the outcome. Moreover the city from which it flows out to men, is protected from every kind of defilement, and therefore no pollution reaches it as it flows. It is pure and clear as crystal. We read of Zion on earth as the spot where, the Lord commanded the blessing, even life for evermore (Psa 133:3). We are now contemplating the heavenly source whence all flows.

The river of life nourishes and supports the tree of life, and that tree is in the midst of the golden street of the city. Our thoughts are carried back at once to Gen 2:1-25; Gen 3:1-24. In his condition of innocence Adam had two trees within his reach. The tree of life was not forbidden him: the tree of knowledge of good and evil was. The one open to him he passed by: the one forbidden he took. As a fallen man the tree of life was placed beyond his reach by angelic action, never to be reached by anything that any man can do. There was no solution of the fearful problem raised until the Son of God appeared to put away sin by the sacrifice of Himself. Then, and only then, the responsibilities incurred by the knowledge of good and evil were met, and the risen Christ becomes the true Tree of Life for men. It is as true today as it will be then, that the tree of life… is in the midst of the paradise of God (Rev 2:7).

On this glorious tree the number twelve again is stamped. Its fruit is in twelve-fold diversity, and yielded twelve times a year. The fruits are apparently for the heavenly city, but its very leaves are to bring healing to the nations. The mention of months, of nations and of healing, show that the whole scene is concerned with the millennium and not with the eternal state.

When considering the eternal state, at the beginning of Rev 21:1-27, we saw that much of the detail given is of a negative order-the mention of what will not be there. We find the same feature here. The city has no temple, no need of sun and moon, and no possibility of pollution. Now we find that there is no more curse, and it is repeated that there is no night there. Directly sin entered a curse entered, as Gen 3:1-24 bears witness. The entrance of the law only made the curse more emphatic, and Malachi, the last prophetic word to the people under the law, uses the word freely: it is indeed the last word of the Old Testament.

The disobedience of the first man brought in the curse. The obedience of the Second, even unto death, laid the basis for its removal. When the throne of God and of the Lamb is established in the city then the curse goes out for ever. All disobedience will have disappeared. The Divine authority will be fully acknowledged, and righteousness, having nothing to challenge it, will be exercised purely in blessing.

Therefore it is that we read, His servants shall serve Him. But, if they were His servants, did they not always serve Him?-we may ask. The answer would have to be-only in part. So often, alas! selfish motives were mixed in with their service to Him, and the more spiritually minded they were the more they were conscious of it. Now at last the flesh in them has been eliminated and they really do serve Him. All that is entrusted to them, in carrying out the will of God and the Lamb, will be perfectly accomplished.

Then comes that glorious statement, they shall see His face. His face is connected with His glory in the revelation of Himself. When the law was given, and broken, Moses found grace in Gods sight, and thus emboldened he said, I beseech Thee, shew me Thy glory. The answer was, Thou canst not see My face: for there shall no man see Me, and live. Under grace the contrast is great. We can say, God… hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. But what we have here far exceeds that. Brought into favour, we shall dwell in the full light of the knowledge of God, perfectly revealed in Christ. The prayer of our Lord will be fulfilled, that they also, whom Thou hast given Me, be with Me where I am; that they may behold My glory. We shall see the face of God for ever, in beholding Him.

Out of this, surely, springs the next statement, His name shall be in their foreheads. In Rev 13:1-18, we learned that the followers of the beast had to have the mark or the name in their foreheads, thus declaring their allegiance to him, and that they represented him. Such come, as we have seen, under the wrath of God. We shall bear the name of God and the Lamb in the most prominent place, declaring our everlasting allegiance to Him, and reflecting His likeness as His representatives.

It would be difficult to conceive of anything more blessed than this- dwelling in His light, and reflecting His likeness for ever. Note the striking fact of His thrice repeated-not Their. God and the Lamb are both brought together under a pronoun in the singular. They are clearly distinguished; but They are one. Another indication this of the Deity of Christ.

Brought thus into this blaze of living light, all the darkness of night is for ever gone, and no feeble candle of mans making is needed. Our chapter began with life and has proceeded to light. Love is not mentioned, it is only inferred, inasmuch as the city is the bride, the Lambs wife. That doubtless is because it is the city which is dwelt upon, and that sets forth not love but a centre of Divine administration.

So the closing words of the description are, they shall reign for ever and ever. As we learned at the opening of the book, the saints are made a kingdom of priests to God; that is, they are priestly kings. Further, as Paul told the Corinthians, the saints shall judge the world. And again, we shall judge angels. This is the thought of God, long purposed. Now we find it brought to accomplishment.

Here, then, are things that rise far above our feeble powers of apprehension at present. Nevertheless they are, blessed be God, profoundly real and, accomplished in their season, to be established for ever.

In verse Rev 22:5 we have read the last utterance of prophetic revelation, and in it we were conducted to a condition of blessedness far beyond our highest thoughts. In Gen 3:1-24 we have seen man departing from the light of God-such as was vouchsafed to him-plunging into spiritual night and becoming a slave of sin. Here we see redeemed men, who have received abundance of grace and of the gift of righteousness, established in everlasting light, and they reign in life by One, Jesus Christ, as the Apostle Paul had written in Rom 5:17.

We are not surprised therefore that verse Rev 22:6 gives us a solemn affirmation of the truth of the wonderful prospect unfolded. The Apostles made known the power and coming of the Lord, and Peter assures us that they had not followed cunningly devised fables in so doing (see, 2Pe 1:16). Here we are contemplating glories which stretch out into eternity and which would be beyond belief were they not guaranteed to us as faithful and true.

Moreover they are things which must shortly be done. This statement surely is intended to intimate to us that we must reckon time according to the Divine estimation and not according to ours. The word translated shortly is almost the same as that translated quickly in the next verse, where we have the first of the three declarations, I come quickly, that occur in these closing verses. Our centuries are but so many minutes in Gods great clock! We incline to think however that this word is also intended to signify that when the Divine action takes place it is marked by swiftness, as it says in Rom 9:28, A short work will the Lord make upon the earth. When Jesus comes it will be no slow and long drawn out manifestation but rather like the lightnings flash.

While we wait for His coming our blessedness lies in keeping the sayings of the prophecy we have been considering. We shall keep them if we bear them in mind so effectually that they govern our lives. We have heard the study of prophecy decried on the ground that it is but an intellectual exercise. It may be merely that of course, but it is not intended to be. If we keep the sayings of the prophecy we shall be enriched by the understanding of Gods purpose, of the objectives He has before Him, and of the way in which He will reach them. We shall also be blessed by the assurance of the complete victory that will crown all His judgments and His ways.

The effect of all this upon John was very great, as indeed it should be upon us who read it. The impulse to worship was doubtless right though falling at the feet of the angelic messenger was wrong. This was instantly repudiated by the angel for he took the place merely of a servant, and in that respect on a par with John or the prophets, or indeed with all who take the place of obedience to the word of God. God alone is to be worshipped. No holy angel will accept it, though it is the dearest desire of Satan, the great fallen angel, as is shown in Mat 4:9.

Verses Rev 22:8-9 are parenthetical in their nature. We must link verses Rev 22:10-11 with verse Rev 22:7. These sayings of the prophecy which are so profitable to the one who keeps them, are not to be sealed but kept open for any to inspect. The contrast to the close of Daniels prophecy strikes one at once. He was to shut up the words, and seal the book, even to the time of the end. The epoch in which we live-the Christian dispensation, we may call it-is the time of the end, or as John calls it in his epistle the last time (1Jn 2:18). The Holy Ghost is come and that which formerly was sealed is open, and that now revealed is not to be sealed. No doubt it is also true that we are now in the last days of the last time, so that all this unsealed prophecy should have a special interest for us.

Verse Rev 22:11 also is connected with the Behold I come quickly of verse Rev 22:7, as also with the same announcement at the beginning of verse Rev 22:12. The coming of the Lord will give fixity to the state of all, whether good or bad. Today there are the unjust and the filthy; the righteous and the holy. But today the unjust may be justified and the filthy may be born again and enter the ranks of the holy. The Lord having come, the state of each is unalterably fixed. May this tremendously solemn thought weigh heavily with us all!

Moreover, as verse Rev 22:12 shows, the coming of the Lord will mean the judgment seat, where every man will have his work valued and rewarded according to its deserts. This is a very solemn thought for each believer. After the rapture of the saints comes the judgment seat of Christ.

It would seem as if, having uttered what is recorded in verse Rev 22:11, the angel disappears, and the voice of Christ, the coming One, is heard alone. He is the Alpha and the Omega, the beginning and the end, the first and the last. There could hardly be a stronger affirmation of His essential Deity than this. Obviously no created being, however exalted, could speak thus. It guarantees the rectitude of all His judgments, and that every reward He bestows will be in exact keeping with deserts.

Again we find the two classes in verses Rev 22:14-15-the holy and the filthy. In verse Rev 22:14 the better attested reading seems to be, Blessed are they that wash their robes; that is, once they were filthy but they have been cleansed. Only thus can anyone have right to the tree of life or be given access to the heavenly city. Those washed are within. Those characterised by the evils of verse Rev 22:15 are without. The Apostle Paul had issued the warning, Beware of dogs, beware of evil workers (Php 3:2), and here we find such excluded for ever. Moreover he had plainly indicated that today in the assembly of God there is a divinely recognized within, and there is the world without (1Co 5:12, 1Co 5:13), so here we find the same separation maintained and carried into eternity.

Verse Rev 22:16 has in it an element of contrast if compared with the first verse of the book. The prophetic unveilings, given by God to Jesus Christ, and conveyed to us by His angel through John, are now completed. The angel through whom they were communicated has disappeared. Jesus Himself remains, and in this verse and those succeeding it His voice only is heard. In the first place He endorses all that had been conveyed by the ministry of the angel, who had been sent by Him. We are not to think that the prophetic witness was anything less than Divine, though it has reached us in this way, The testimony was given in the seven churches which are in Asia, as stated in Rev 1:4, but through them is intended for the enlightenment of the whole church until He comes.

Having thus endorsed the whole book, the Lord Jesus, using only His personal Name, presents Himself to us in a twofold way. First, as the root and the offspring of David, which gives us His title in Manhood to the kingdom and all dominance on the earth. Let Psa 78:65-72 be read, and then 2Sa 23:1-5. These passages show that by a special intervention of Divine Power David was raised up to kingly estate, and how he was but an imperfect forecast of the infinitely greater One who was to spring from him after the flesh. Hence, in Isa 11:1, Christ is spoken of as a rod or shoot out of the stem of Jesse, and as a branch who is fruitful out of his roots. Here He is dearly presented to us as the Offspring of David.

But in the same chapter in Isaiah, verse Rev 22:10, He is presented as a root of Jesse which shall be in that day, which answers also to what we have in our chapter. He is both shoot and root in Isaiah; both offspring and root in Revelation. In the former words His Manhood is the prominent thought; in the latter words, His Deity. And then-again reverting to 2Sa 23:1-39-when at last He rules over men in justice and in the fear of God, He will be as the light of the morning, when the sun riseth, even a morning without clouds. In this striking and poetic imagery is set forth the opening of earths bright millennial day, when He comes.

But as the Revelation closes He presents Himself to us, not only in a way that refers us back to the Old Testament predictions of the rising of the Sun of righteousness, but in a second way more distinctly connected with New Testament hopes. He had been predicted as coming a Star out of Jacob (Num 24:17), without any reference to the morning. As the bright Morning Star, Jesus presents Himself as the Forerunner and Pledge of the uprising day. Now Israel does not know Him thus, for it has rejected Him and treated Him as an imposter. The Church, and the Church alone, knows Him in this character, and is authorized to entertain those heavenly hopes, centred in Him, which are to be realized before the day of glory breaks for Israel and the earth.

So in verse Rev 22:16 the Lord Jesus addresses us personally as the One in whom all hope is centred both for the heavens and for the earth and He strips Himself, if we may so say, of all His titles and honours that more simply and effectively He may present HIMSELF. It is this that most directly appeals to the hearts of His own. Consequently there is an immediate response.

We may find encouragement in the fact that at the end of this book, and indeed of the New Testament as a whole, the Spirit is discovered as still remaining and the bride as a still existing entity on the earth. The failure which has so grievously marked the professing church, as indicated prophetically in Rev 2:1-29 and Rev 3:1-22, has not grieved away the One nor destroyed the other. The Spirit indwells the bride, and hence as with one voice the response, Come, is uttered. Such is the fact; but we may well challenge ourselves whether we are altogether in harmony with this cry. It is to be feared that all too many Christians are still looking for improvement on the earth, or at all events to an ideal condition of things being produced by the preaching of the Gospel, laying great stress on its social implications, and hence hardly joining in the cry.

This is it, we believe, which accounts for the next sentence, which contemplates some who hear, but who so far have not joined in the cry. Is any reader one of these? If so, you are invited to fall into line with the Spirit and the bride and add your Come to theirs. The more we realize our part in the Church and the place which the Church has as the bride of Christ the more ardently we shall desire the coming of the Bridegroom.

The third and fourth sentences comprised in verse Rev 22:17 give us the happy assurance that until He comes the living water that the Gospel bestows is available for every thirsty soul. If our Lord speaks, as He does here, we who are His humble servants may boldly address men in the same confident terms. It is a joy to know that just as we may turn to Him who is the bright Morning Star and say, Come, so we may turn to men generally, and to the thirsting and the willing in particular, and bid them come to take of the water of life freely. Until this era of grace is replaced by an era of judgment the Gospel invitation is to go forth. It is for whosoever will and we may be sure that to the end there will be found some who by the working of Gods Spirit will be willing to take.

There is great solemnity about verses Rev 22:18-19. To tamper with the Word of God is a great sin of which it is assumed no true believer will be guilty. Be it noted that the sin may be committed by adding to the words as well as subtracting from them. In olden days the former sin was that of the Pharisees, the latter that of the Sadducees. The one added their tradition, which had the effect of neutralizing the true word of God. The other adopted rationalist views and refused to believe in resurrection or in angel or spirit, and so took away much from the Divine word. Though the names are obsolete the spirit of both is very much alive today and this warning is greatly needed. The threatening at the end of verse Rev 22:19 is perhaps the graver of the two. The taking away of his part from the tree of life, as the margin reads, seems to be correct.

Be it noted also that it is tampering with the words that is forbidden. At the very close we have a final intimation that the words of the Divine Writings are inspired. Verbal inspiration is claimed right up to the finish. If we have no verbal inspiration we have no inspiration at all. It is easy to see this if we transfer our thoughts to mundane affairs. The laws of our land are certainly not inspired but they are authoritative, and they have been enacted by Parliament in written form, sentence by sentence and word by word. In our Law Courts appeal is frequently made to the very words of our laws, knowing that they are valid and cannot successfully be impeached or altered. If counsel in some legal action waived the words of the law aside and pretended to interpret what he called the spirit of the law apart from the words, he would be quickly shown the emptiness of his contention and that the words had the authority and governed the case. Let us reverence the WORDS of this prophecy and of every other part of the Divine Writings.

In verse Rev 22:20 we have what we may regard as the closing utterance of our blessed Lord in the Holy Scriptures-His last inspired word to His Church. He had just testified to the integrity and authority of His holy word, but in saying these things, we believe He referred to all contained in this wonderful book; indeed to all that we have in the Scriptures. And His last word of testimony is, Surely I come quickly. Thus for the third time in this closing chapter He announces His coming. In view of this how extraordinary it is that the very thought of His coming should have so largely slipped out of the mind of the church for ages, and even have been denied or explained away.

The explanation doubtless lies in the fact that the church slipped into the world and set its mind on the earth, as was indicated in the addresses to Pergamos and Thyatira in Rev 2:1-29. Enticed by earthly allurements, the coming of the heavenly Christ lost its attraction. Let us see to it that the same process does not take place in our own hearts and lives. If we know what our portion and prospect really is we shall find His coming to be attractive beyond words, and our response will surely be, as indicated here, Amen. Even so, come, Lord Jesus. We cannot desire delay and we add our hearty So be it-Come quickly, as Thou hast said, Lord Jesus. God grant that this may be the true response of all our hearts.

We have had in verse Rev 22:20 the closing affirmation and promise of our Lord, and the closing response from the hearts and lips of His saints. Now finally in verse Rev 22:21 we have the closing benediction from the Lord through the Apostle John, who was the vessel of these communications. The better attested reading is, The grace of-the Lord Jesus Christ be with all the saints. His full title is used here, and the closing note that is struck is that of His well known grace. This grace is to rest on ALL the saints and not on a few only, who may be specially faithful. And it will rest upon them ALL the time while we wait for Him.

The last word of the Old Testament is curse. That is because its main theme is the government of God and His law, ministered through Moses. And we read, As many as are of the works of the law are under the curse (Gal 3:10). The New Testament introduces that grace and truth which came by Jesus Christ (Joh 1:17). Hence the great contrast furnished by the closing words of the New Testament.

We may well bless God that the grace of the Lord Jesus Christ shines like the sun upon every saint, while we all wait for the coming of our Lord.

Fuente: F. B. Hole’s Old and New Testaments Commentary

The Marriage of the Lamb

Rev 19:1-10; Rev 21:1-27 and Rev 22:1-21

INTRODUCTORY WORDS

1. Old Testament analogies of the coming Marriage in the skies. It is not difficult to find, in both the Old and the New Testaments, delightful foreshadowings of the coming Heavenly nuptials.

(1) There is the first marriage in Eden. Eve was the bride typical of the Bride of Christ. Observe the following:

Adam was put to sleep; Christ was put to sleep.

Adam’s side was opened; Christ’s side was opened.

Eve was presented to Adam; The Bride will be presented to Christ.

Adam said, “Bone of my bones, and flesh of my flesh.” We are members of His body, His fleshy His bones.

Eve was taken out of the man; we are taken out of Christ.

Adam said, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife”; Christ said, “There is no man that hath left * * father, or mother, * * for My sake, and the Gospel’s, but he shall receive an hundredfold * *.”

(2) The marriage of Isaac and Rebekah:

Abraham sought a bride for Isaac; God seeks a Bride for His Son.

The aged servant of Damascus who had charge of all of Abraham’s goods went to search for Isaac’s bride; the Holy Spirit is seeking out Christ’s Bride.

Rebekah left her home to travel over the desert sands with Abraham’s servant; we have left all to travel over the earth’s sands with the Holy Spirit (Paracletos) at our side.

The servant talked of Isaac; The Spirit talks of Christ.

Isaac went out to Lahairoi to wait Rebekah’s coming; Christ will come adown the skies to the place of meeting (Lahairoi), to meet His Bride.

(3) In the New Testament there is:

In Mat 22:1-46, the marriage of the King’s Son.

In Mat 25:1-46, the midnight cry, “Behold, the Bridegroom cometh.”

In Rev 19:1-21, the “Marriage of the Lamb is come.”

2. The greatest Old Testament marriage scene is the one in Psa 45:1-17.

(1) There is the description of the Kingly Bridegroom.

The King is described as fairer than the children of men. Grace is poured into His lips. He is God blessed forever.

Then comes a picture of the King going forth to war. His sword is upon His thigh. He is now the Most Mighty crowned with glory and honor, and riding prosperously, because of truth and meekness and righteousness. His right hand teaches Him terrible things, because His arrows are sharp in the heart of the King’s enemies.

Now we are ushered into the vision of the King’s throne. “Thy throne, O God, is for ever and ever: the sceptre of Thy Kingdom is a right sceptre.” These words refer to Christ as He returns the second time to reign upon the earth (Heb 1:8-9).

Next we hear the announcement of the King’s glory and joy, of His ivory palaces, with these words following: “Kings’ daughters were among Thy honourable women; upon Thy right hand did stand the Queen in gold of ophir.”

The Marriage is over, the Queen is crowned and stands with the King. The honorable women, the King’s daughter, the daughter of Tyre, and many others are gathered round.

I. A TIME OF MASTERFUL PRAISE (Rev 19:5-6)

How the words ring out! “And a Voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to Him.”

We remember how Christ once said, “Ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.” There will be a joy full of glory. There are many things that will make up the exceeding gladness of that hour.

We shall see Him whom we have loved and served-see Him in all of His power and might. We will shout for joy as we look upon His face.

We shall see our own loved ones in Christ, whom we had for once, but lost the while. That will be a joy unspeakable.

We shall see those whom we led to Christ in the days of our earthly sojourn. They will be our joy and crown of rejoicing.

We shall see the Triune God in all His splendor, the omnipotent God. Once more our hearts will leap with joy.

We shall see much, but not all that God has prepared for those who love Him, and sound forth our song of gladness.

II. THE MARRIAGE OF THE LAMB HAS COME (Rev 19:7)

1. “The Marriage of the Lamb is come.” Is this the Lamb of whom John the Baptist cried, “Behold the Lamb of God, which taketh away the sin of the world”?

Yes, this is He. What then? Our minds go back to His Cross once again. The Lamb slain is He who now is about to be married. Once, at the end of the age, He was offered; once, when the fullness of time had come, He was slain.

During Christ’s journeying toward the Cross, He often spoke of the “hour.” and the “time” in which He was to die.

“His hour was not yet come” (Joh 7:30; Joh 8:20).

“Mine hour is not yet come” (Joh 2:4).

“When Jesus knew that His hour was come” (Joh 13:1).

“That, if it were possible the hour might pass” (Mar 14:25).

“The hour is at hand, and the Son of Man is betrayed into the hands of sinners” (Mat 26:45).

“This is your hour, and the power of darkness” (Luk 22:53).

Now another hour has come. It is the hour of the Marriage. The expression, “The Marriage of the Lamb is come,” certainly suggests that the great event toward which the Lord steadily marched has now arrived. He is glad, and He wants us to be glad with Him. He is seeing the fruitage of His work as the sacrificial Lamb, therefore we read “The Marriage of the Lamb is come.” Thus the Marriage and the Cross are two great and separate events, which are, however, indissolubly linked. The one is the glorious consummation of the other,

2. His Wife hath made Herself ready. She did not, by any means, furnish all of the lovely raiment with which she is now clothing herself. She is clothed in the garments of His righteousness. That is, however, not all of her beautiful raiment.

Her garments include her own righteous acts as she, in the days of her pilgrimage, served her Lord. These are a part of her trousseau. How wonderful that the Bridegroom delights in the righteous acts of the Bride.

III. ANOTHER BLESSED (Rev 19:9)

1. There are many “blesseds” which have been given to saints. Here are a few of them:

“Blessed are the pure in heart.”

“Blessed are the merciful.”

“Blessed are the meek.”

“Blessed are the peacemakers.”

“Blessed are the poor in spirit.”

“Blessed are the persecuted.”

“Blessed are they that mourn.”

“Blessed are they that do His commandments.”

“Blessed are they that trust in Him.”

“Blessed are they that keep His Testimonies.”

Many other “blesseds” might be added. But these suffice to cover a wide realm of grace.

2. Blessed are they which are called unto the Marriage supper of the Lamb. John was so enraptured with the Marriage scene, that the angel had to cry “Write!” He was to tell us that the Marriage was not all. There was also the Marriage Supper. It is indeed something over which to rejoice-“the Marriage,” “the Wife,” the Wife’s raiment. These were for the while the center of attraction. Now that the Marriage is consummated, however, the Marriage Supper has come, and the invited guests are called “blessed” because they are invited to attend so great and magnificent a gathering.

3. The Marriage Supper. Some of us have enjoyed a few of these on earth. They have been happy hours. We felt thankful to be among the invited guests. Now, however, is the great climax of all weddings-“The Marriage Supper of the Lamb.” Blessed are the called.

Christ has already been happy to come and take up His abode with us, and He has gladly supped with us in the days of our pilgrimage. The Father, too, has come in to abide with us. Now we are invited to sup with Christ and with the Father in the skies.

IV. AFTER THE MARRIAGE-THE LAMB’S WIFE (Rev 21:10)

1. John, in vision, was carried away from the scenes of the Marriage and of the Marriage Supper. The angel said, “Come hither, I will shew thee the Bride, the Lamb’s Wife.”

In order to get the vision, the angel carried John away in the spirit to a great and high mountain. From that advantageous position John saw the Bride.

To us, all of this is most significant. We do not take it that the City John saw was Christ’s Bride. We do take it that the City was the Home of the Bride.

2. Are we not interested in coming things? Do we not delight in seeing the things which God hath in store for us who believe? Do we not rejoice in the certainties of our future rest?

To many, Heaven, and Home, and “forever with the Lord,” may be of small value; to us it is our joy and rejoicing. Indeed, we all should live looking for the Blessed Hope and the glorious Appearing of our Lord and Saviour, Jesus Christ. The “many mansions” awaiting us are real, and the Word is true, or else He would not have told us.

V. THE NEW JERUSALEM (Rev 21:2; Rev 21:10-14)

1. The Mew Jerusalem as in contrast to the Old Jerusalem. The old Jerusalem is located in Palestine. It will be the city of the King, when Christ returns to earth. From it Christ will rule and reign over all the earth. It will be the center from which the Law will go forth, and to which the nations of the earth will send their representatives, year by year to worship the Lord of Hosts. In that city the Man whose Name is the Branch, our own Christ will arise and build the Temple. It will be the joy of the whole earth.

2. The joys of the inhabitants of the New Jerusalem. God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. Behold He will make all things new. The former things of earth will have passed away.

The throne of God and of the Lamb will be in that City, and His servants will serve Him. The one statement, “All things new” suffices us. The statement, “Former things are passed away” is enough.

VI. THE CITY DESCRIBED (Rev 21:11-14)

1. The Light of the City. The City has the glory of God: and her light was like unto a stone most precious, even like jasper stone, clear as crystal. The fact is that the City will have no need of the sun, or of the stars, or of the moon, to give it light, for the Lord God giveth it light, and “the Lamb is the Light thereof.”

Blessed hour of undimmed glory! There shall be no night there. We remember how John’s Gospel says, “In Him was life; and the life was the light of men.” Again it says, “That was the True Light, which lighteth every man that cometh into the world.” John’s Epistle adds: “God is light, and in Him is no darkness at all.”

2. The walls of the City. Its wall was “great and high.” The foundations of the wall were also great and high. They were garnished with all manner of precious stones. The first was jasper, then sapphire, then a chalcedony; then an emerald, sardonyx, sardius, chrysolyte; beryl; a topaz; a chrysoprasus; a jacinth; and an amethyst.

The City had twelve gates, made of pearl. Each gate was a several pearl. Beauty, magnificence, and value, as men count value. None of it can be estimated. It is past human calculation. The City is real, the foundations are real, the wall is real-all is real, and we shall really be there.

VII. THE SIZE OF THE CITY (Rev 21:15-17)

1. It lies foursquare. Its length, Its breadth, and its height are equal. This is a marvelous revelation. No such city has ever been known to men. New York City may be proud of its skyscrapers, but they are not worthy of note by the side of this City.

2. Its dimensions. It is twelve thousand furlongs (Rev 21:16), that is, one thousand and five hundred miles long, and the same in width and height. On this earth that City would lie, east and west, from New York City to Omaha; and from north to south, from the Great Lakes to Miami, Florida.

3. A few other salient features. (1) There is a river of water of life clear as crystal, proceeding out of the throne of God and of the Lamb. Wet water? Certainly, there is no other kind.

(2) The streets of the city are of gold, pure gold, transparent gold. And the streets will run throughout the length and breadth of the City.

(3) In the midst of the street will be fruit trees; and on either side of the river, will be fruit trees. They will bear twelve manner of fruit, and yield their fruit every month.

(4) In the city there shall be no curse. And in no wise anything that defileth, or worketh abomination, or a lie, will enter into it; but they whose names are in the Lamb’s Book of Life.

AN ILLUSTRATION

The New Jerusalem! How wonderful it all will be-His and ours.

Visiting his native town of Kirriemuir, Sir James Barrie told a very lovely story. He had been calling, he said, on the most gracious lady in the land. She was then celebrating her third birthday. It was the little Princess Margaret, younger daughter of the Duke of York, now King George VI. She was looking with delight at one of her gifts-a tea table, with two painted flowerpots on it, each about the size of a thimble. “Is that really yours?” asked Sir James. With the sweetest smile she answered at once, “It is yours and mine.”

Fuente: Neighbour’s Wells of Living Water

Rev 22:1. And he showed me a river of water of lift, bright as crystal, proceeding out of the throne of God and of the Lamb. No scenery is complete without water; and more especially to the Jew, accustomed to a burning climate and a thirsty land, water was the constant symbol of all that was refreshing and quickening to men. The joy of the heavenly city could not, therefore, be perfect without it, There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High (Psa 46:4; comp. also Eze 47:1-12). The river here spoken of corresponds to that of Gen 2:10, but it is a still brighter stream. It comes out of the throne of God and of the Lamb, out of the highest and most blessed of all sources, God Himself, our God, revealed to us in His Son in whom He is well pleased. The waters are those of peace and spiritual life: Jerusalems peace is like a river, and the glory of the Gentiles like a flowing stream (Isa 66:12). Not only so; the waters are bright as crystal, of sparkling purity and clearness.

Fuente: A Popular Commentary on the New Testament

St. John in this and the four following verses, goes on with the description of the heavenly Jerusalem, which he had begun in the former chapter; and here we have observable,

1. The city described, as having a clear river running through it, and this of the water of life; an illusion doubtless to the earthly paradise, Gen 2:4-20 which was well watered, without which accommodation no place can be happy; the heavenly paradise here, or the New Jerusalem, is said to have a pure river of water in it, denoting the pure and unmixed joys of heaven, and those rivers of pleasure which are at God’s right hand for evermore. Here is not a well of water, but a river, not a muddy or feculent water, but clear as crystal, not corruptible or dead, but living water, water of life.

Observe, 2. The head or spring of this river declared, from whence it doth arise; not from the hills, which may be cut off, diverted, or dried up, but it proceeds out of the throne of God and of the Lamb, and therefore can no more fail than God and Christ can fail; no river can fail, unless the springs that feed it fail; the saints in heaven shall be refreshed with such consolations as flow from the Father, Son, and Holy Spirit, and their comforts cannot fail until they fail. He showed me a pure river, &c. proceeding out of the throne of God.

Fuente: Expository Notes with Practical Observations on the New Testament

Water is vital to man’s earthly survival. Jesus told the woman at the well of living water. ( Joh 4:10 ) He will provide the same type of water for his saints in heaven. This is either the water of eternal life, or water that sustains life. Earth’s waters had been polluted because of man’s wickedness ( Rev 8:10-11 ; Rev 16:4-7 ), but this water is clear as crystal. Notice, it flows out of the throne, which would indicate its divine source. The throne is shared by God and the Lamb. By this time, Christ has given his rule to the Father. ( 1Co 15:24 )

Fuente: Gary Hampton Commentary on Selected Books

Rev 22:1-2. And Proceeding with his description of the heavenly city, the apostle observes, he That is, the angel who condescended to be his guide on this occasion; showed me a pure river of the water of life The ever fresh and fructifying influence of the Holy Spirit; see Eze 47:1-12, where also the trees are mentioned which bear fruit every month, that is, perpetually. Proceeding out of the throne of God and of the Lamb All things that the Father hath, saith the Son of God, are mine; even the throne of his glory. In the midst of the street of it Here is the paradise of God, mentioned chap. Rev 2:7; and on either side of the river was the tree of life As this river ran through the chief street in the midst of the city, so there were planted on each side of it beautiful trees, not only to serve for ornament and refreshment, but which, like the tree of life in paradise, should make the inhabitants immortal; which bare twelve manner of fruits Which produced a great variety of pleasant fruits, and in such plenty, that ripe fruit was yielded every month So that all might freely partake of them at all seasons. And the leaves of the tree are for the healing of the nations That is, for the preserving, not the restoring, of spiritual health; for no sickness or infirmity, of mind or body, is, or can be there: beneath the salutary shade of these trees no disease can ever invade any individual of the nations of the saved, but perpetual health shall exist and flourish in them all.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Revelation Chapter 22

The connection of the holy city with the earth, though not on it, is everywhere seen. The river of God refreshed the city, and the tree of life, whose fruits ever ripe were food for the celestial inhabitants of it, bore in its wings healing for the nations. Only the glorified ever ate the fruit of constant growth; but what was manifested and displayed without, as the leaves of a tree, was blessing to those on earth. We see grace characterising the assembly in glory. The nation and kingdom that will not serve the earthly Jerusalem shall utterly perish-it preserves its earthly royal character; the assembly its own: the leaves of the tree it feeds on are for healing. There is no more curse. The throne of God and the Lamb is in it. This is the source of blessing, not of curse; and His servants serve Him; often they cannot as they would here. Note too again here, how God and the Lamb are spoken of as one, as constantly in Johns writings. His servants shall have the fullest privilege of His constant presence, shall see His face, and their belonging to Him as His own be evident to all. There is no night there, nor need of light, for the Lord God gives it; and, as to their state, they reign not for the thousand years, as they do over the earth, but for ever and ever.

This closes the description of the heavenly city and the whole prophetic volume. What follows consists of warning, or the final expression of the thoughts of and relationship with, Christ of the assembly.

The angel declares the truth of these things, and that the Lord God of the prophets-not as the God and Father of the Lord Jesus Christ, nor as directly teaching the assembly as dwelling in it by the Spirit -the Lord God of the prophets has sent His angel to inform His servants of these events. Behold, says Christ, speaking as of old, in the prophetic spirit, rising up to His own personal testimony, Behold, I come quickly. Blessed is he who keepeth the sayings of the prophecy of this book. The assembly is viewed, not as the subject of prophecy, but as the things that are, time not being counted, specially time to come. Those that keep it are those concerned in the book, who are warned that Christ will soon be there. No doubt we all can profit by it, but we are not in the scenes it speaks of. John, impressed with the dignity of the messenger, fell down and would have worshiped him. But the saints of the assembly even if made prophets of, were not to return into the uncertainty of ancient days. The angel was a simple angel, Johns fellow-servant, and fellow-servant of his brethren the prophets: he was to worship God. Nor were the sayings to be sealed, as with Daniel: the time was at hand. When it closed its testimony, men would remain in the same state for judgment or blessing. And Christ would quickly come, and every man receive as his work was. Rev 22:7 was a warning, in form of blessing, to those in the circumstances referred to, to keep the sayings of the book, but this Rev 22:12 is the record of Christs coming to the general judgment of the quick.

Finally, Christ announces Himself, having taken up the word in Person in Rev 22:12, as Alpha and Omega, the beginning and the end-God before and after all; and filling duration. I suppose we are to take as the true reading: Blessed are they that wash their robes, that they may have a right to the tree of life, and may enter in through the gates into the city. The redeemed, cleansed ones, can enter there and feed on the tree of life; for I suppose it is the fruit here. Without are the unclean and violent, and those who love Satanic falsehood and idolatry, sin against purity, against their neighbor, against God, and follow Satan.

This closes the summing up. The Lord Jesus now reveals Himself in His own Person, speaking to John and the saints, and declares who He is, in what character He appears to say it to them. I am the root and offspring of David-the origin and heir of the temporal promises of Israel; but much more than that-He is the bright and morning Star. It is what He is before He appears, in both respects; only the former regards Israel born of the seed of David according to the flesh. But the Lord has taken another character. He has not yet arisen as the Sun of Righteousness on this benighted globe; but, to faith, the dawn is there, and the assembly sees Him in the now far-spent night as the Morning Star, knows Him, while watching according to His own word, in His bright heavenly character-a character which does not wake a sleeping world, but is the delight and love of those who watch. When the sun arises, He will not be thus known: the earth will never so know Him, bright as the day may be. When Christ is in this place, the Spirit dwells in the assembly below, and the assembly has its own relationship. It is the bride of Christ, and her desire is toward Him.

Thus the Spirit and the bride say, Come. It is not a warning from one coming as a judge and a rewarder, but the revelation of Himself which awakens the desire of the bride according to the relationship in which grace has set her. Nor is it a mere sentiment or wish: the Spirit who dwells in the assembly leads and suggests her thought. But the Spirit turns also and the heart of him who enjoys the relationship, to others. Let him that heareth -let him who hears the voice of the Spirit in the assembly join in the cry, and say, Come. It is one common hope, it should be our common desire; and the sense of what is coming on the earth and the sense of failure in things that are, ought only though it be in truth an inferior motive, to urge the cry in all. But while still here, the saint has another place also. Not only do his desires go after God upwards and the heavenly Bride groom, but he reflects Gods known character, by having His nature and Spirit as manifested also in Christs love and in possession of the living water, though not of the Bridegroom. He turns round and invites others Let him that is athirst come, and proclaims it forth then to the world, Whosoever will, let him take of the water of life freely. Thus the whole place of the heavenly saint, conscious of the assemblys place, is brought out in this verse, from his desire of Christs coming, to his call to whosoever will to come.

The integrity of the book is preserved by a solemn warning of the danger of losing a part in the tree of life [22] and the holy city. Christ then cheers the saints heart, by assuring that He would quickly come; and the heart of the true saint responds with unfeigned and earnest desire, Even so, come, Lord Jesus. And then, with the salutation of grace, the book closes leaving the promise and the desire as the last words of Jesus on the heart.

Let the reader note here that, in the beginning and end of the book, before and after the prophetic statements, we have in a beautiful way the conscious position of the saints. The first, at the opening of the whole book, gives the individual conscious blessing through what Christ has done; the latter, the whole position of the assembly thus distinguishing clearly the saints under the gospel from those whose circumstances are prophetically made known to them in this book. Unto him that loved us, and washed us from our sins in his own blood, and made us kings and priests to God and his Father. As soon as Christ is named (and it is so in both cases), it awakens in the saints the consciousness of Christs love and their own place in relationship with Him. They are already washed from their sins in His own blood, and made kings and priests to God and His Father-have their place and state fixed, before any of the prophetic part is developed, and in the coming kingdom will enjoy that place, not of being blessed under Christ, but of being associated with Him. Here they have their place simply in the kingdom and priesthood; it is individual title resulting from His first coming. They are loved, washed in His, own blood, and associated with Him in the kingdom.

At the end of the book, Christ is revealed as, the Morning Star, a place forming no part of the prophecy, but that in which the assembly, who has waited for Him, is associated with Him for herself, and the kingdom. (Compare the promise to the overcomers in Thyatira.) [23] This draws out in active love (not as before, simply being loved and what we are made)- love first directed towards Christ in the assemblys known relation to Himself, then to the saints who hear, then to the thirsty, then to all the world. The desire of the assembly, as the bride with whom the Spirit is, is directed to Christs second coming for herself-to the possessing the Morning Star; then the Spirit turns to the saints, calling on them to say to Jesus, Come-to join in this desire. But we have the Spirit though not the Bridegroom; hence whoever is athirst is called on to come and drink, and thus the gospel proclaimed abroad, Whosoever will, let him take the water of life freely. It is love acting in the saint all round from Christ to sinners in the world.

Footnotes for Revelation Chapter 22

22: The true reading here is tree, not book,; but the book of life is not life, nor our being written there final, though prime facie register, unless indeed written there before the foundation of the world: but, even so, it is not the same thing the possession of life.

23: Compare the place of the bright cloud in Luk 9:1-62. There it is the Fathers, voice.

Fuente: John Darby’s Synopsis of the New Testament

THIS is one of the many instances in the Bible in which the chapter division is in the wrong place. It here breaks the prophetical panorama of the heavenly metropolis, which is the last scene of these wonderful latter- day prophecies. Hence the division should not here appear.

1. The River of Life here described is in the city delineated in the preceding chapter.

2. The Tree of Life is also in the city. The twelve manner of fruits indicate the wonderful diversity of heavenly fruition, perfectly adapting and congenializing the heavenly state to every possible idiosyncrasy social, intellectual, educational, and spiritual appertaining to the entire heavenly host, from the most uncultured Hottentot to the champion apostle and the brightest archangel. The leaves of the tree are for the health of the nations. Healing, in the English, is misleading. The Greek therapeion is not a participle, but a noun. There are no diseases in heaven to be healed. This is a revelation against the probability of apostasy from the heavenly state. Lucifer and the angels fell long ago. This was before their probation expired. Our probation will expire at the end of the present life. Hence there is no probability that any of us will ever apostatize after we get to heaven. Sickness is the invariable precursor of death. If no ailment supervenes, death will never come. The Tree of Life is the symbol of perpetual immortality. Meanwhile, the very leaves of the tree are an effectual palladium against the slightest ingress of spiritual ailment. This tree is a beautiful evergreen, forever exhibiting its magnificent, umbrageous foliage, demonstrating to the multiplied millions of immortal eyes the transcendent reality that health never wanes, sickness never comes, and death is unknown. Hence the leaves of the tree, in their fadeless beauty, are a universal guarantee that perfect health is the constant and everlasting blessing of the glorified state.

3-4. And there shall be no more curse. This forever settles the question of future probation. If there is any probation in the transfigured state, it will never be forfeited by transgression, as in that case the curse would inevitably supervene. The throne of God and the Lamb will be in it, and His servants will serve Him, and they shall see His face. This is a confirmation of the foregone conclusion that the New Jerusalem, poised in the firmament above this world, having reached the glorified state, is none other than the city of God, where He in His glory occupies the effulgent throne of the universe, and the Lamb that was slain and that liveth again shall focalize the adoration and admiration of glorified saints forever. Oh, how unutterably blessed to draw near and behold His face, all radiant with the love that brought Him from heaven to die for us poor sinners! His name shall be in their foreheads. The glorious experience of entire sanctification is this day notable for its efficiency in the superscription of the divine cognomen on the countenance. If, in these mortal tenements, the divine glory so radiates from the countenance as to enable us to read people like we read books, who can calculate the brilliancy of that splendor which shall beam from the physiognomies of the glorified saints, illuminated by the effulgent presence of God and the Lamb?

5. Night shall not be there; they do not need the light of a lamp and the light of a sun, because the Lord God shineth upon them, and they shall reign unto eternities of eternities. This verse climaxes Johns glowing description of the heavenly state. He winds up with the affirmation of the eternal reign of the saints. Not only this world marching on to the heavenly state, but one billion and one hundred and seventy millions of other worlds have been at least faintly apprehended by telescopic observation. Who can anticipate to what extent our Lord will use us in the administration, culture, and evangelization of these innumerable worlds? This glorious prophetical panorama winds up with these wonderful words: Eis tous aioonas toon aioonoon; i.e., Unto eternities of eternities. These profoundly significant Greek words define the reign of the saints in glory, the existence of God and the duration of the damnation of the wicked. Hence you see the ridiculous and nonsensical absurdity of Universalian dogmatism, which would refute the eternity of future punishment.

Thus winds up the wonderful panoramic, prophetic visions, which John saw on the Isle of Patmos. It is also the valedictory prophecy of the whole world, the celestial city and the glorified earth climaxing all. We now have fifteen more verses, constituting Johns apologue.

6. The Lord God of the spirits of the prophets. The prophet in all dispensations is the called and sent revelator of Gods truth. God imparts to each one of His prophets a spirit peculiar to the work He has called him to do. Hence the infinite diversity of prophetical idiosyncrasy. The called and sent blood-washed, fire-baptized preachers of the gospel are Gods prophets in the present age. Therefore, God is now showing them the things which quickly come to pass.

7. Behold, I come quickly. Blessed is he who keepeth the words of this book of prophecy; i.e., the book of Revelation. Most people take but little interest in Revelation. Of course, they forfeit the blessing. Reader, do you believe this prophecy? Are you on the constant outlook for the Lords coming?

8. Here again John wants to worship the Apocalyptic Angel, of course misapprehending him for God.

9. Here we have Gods positive prohibition of angel-worship. It is simply another form of idolatry. This prohibition sweeps Romanism from the field.

10. Revelation has been a sealed book for ages, for long centuries even rejected, repudiated as spurious, denied a place in the sacred canon, and laid on the shelf. At the present day God is giving His people wonderful light on this book of mysteries. Oh, how He is lighting it up to the Holiness people The value of this book to the present generation is actually inestimable. Peter, James, Jude, Matthew, Mark, Luke, and Paul have all left us most brilliant prophecies, revealing the wonders of the latter days. But John transcendently climaxes all. But a youth when called to the apostleship, he enjoyed the nearest proximity to Jesus, leaning on His breast. He was permitted to live a whole generation after all the other apostles were dead and gone. Hence he enjoyed wonderful experimental maturity. His spiritual illumination was transcendent, and his prophetic interpenetration and perspicacity illimitable. All his apostolic comrades prophesied tersely and isolatedly. John gives us the grand and wonderful panorama, sweeping down the intervening ages, not only to the end of the present Gentile Dispensation, when the Lord shall come in His glory and reign in triumph through the millennial ages, culminating in the final judgment, the earths cremation, and the end of time; but he sweeps right on, luminously revealing the re-creation of the earth and its ethereal environments, the glory of the heavenly state, when this world shall have been reannexed to the celestial empire, conferred upon the saints as a soldiers bounty, reminiscent of fidelity and valor during Immanuels exterminating war against sin and Satan; the descension of the New Jerusalem into visible proximity, and the reign of the saints through all eternity.

Fuente: William Godbey’s Commentary on the New Testament

Rev 22:1. He shewed me a pure river of water of life. From the city we go to the palace, where the vision opens on the rock of ages, the Elohim, seated on his throne. Thence flows the crystal river with a constant stream, never exhausted with drought, nor ever swollen and turbid with rain. It is pellucid as the clearest crystal, and he who drinks shall never die, for death and the curse are now no more.

Rev 22:2. In the midst of the street of it, and on either side of the river, was the tree of life: , making its fruit, or bearing it every month, a month being the usual time or season of any species of ripe fruit. Thus Christ the tree of life is everywhere planted inseparably from the streams of life, and yet the streams and the tree continue one. The celestial paradise is perennial, ever in verdure, ever in bloom, ever loaded with delicious, rich and full-ripe fruit of sanctifying grace. Why then drink of turbid streams, and live on sour fruits?

Rev 22:3-5. There shall be no more curse, as in Rev 21:4.

Rev 22:6. He said unto me, these sayings are faithful and true. These words begin the conclusion of the book. Write it for a testament to remain in the church, a record of appeal concerning the fidelity of Christ to his people, the certainty of vengeance on the impenitent world, and the glory and coronation of his faithful followers in the everlasting kingdom of heaven.

Rev 22:8. 1 John saw these things, and heard them. I, an old man, dropping into eternity, leave this testament with the church, and haste away to appear before the great white throne. And I fell down to worship before the feet of the angel, as stated in Rev 19:10. Christ spake here in the angel, yet he must not worship the Lord in a creature.

Rev 22:11. He that is righteous, let him be righteous still. Some Greek copies have, , . Let him that is righteous, work righteousness still.

Rev 22:13. I am Alpha and Omega. The revelation ends as it began in the first chapter.

Rev 22:15. Without are dogs. This is repeated in substance from Rev 21:8, for it is proper for the gates of Zion to have double guards.

Rev 22:16. I am the root and the offspring of David, the bright and morning star. Here the divine and human nature of the Redeemer are joined in the glory of his person. I am of Davids line, as promised in 2 Samuel 7; but I came from Him who has said, Sit thou on my right hand, till I make thine enemies thy footstool. I therefore, while the river flows with streams of grace, and while the twelve gates are open to all the world, repeat the cry of the prophet, and say in all the power of the Spirit, Ho every one that thirsteth, come ye to the waters; and let all who hear, echo my voice of invitation, for this is my last voice, my final call. Let all who hunger and thirst, inspire others with the sentiments they feel: let all who may not hear the gospel, but groan in spirit, and say, who will show us any good, come and take of the water of life freely.

Rev 22:18-19. If any man shall add to these things, or take away from the words of this prophecy, God shall take away his part out of the book of life, as the names of ancient citizens were erased from the city records, when they committed felonies against the state, and as he of old died who touched the ark with unhallowed hands.

How do these awful words affect thee, oh Griesbach, with thy countless Arian readings, culled from copies of poor clergymen, who wrote out their own bibles, often making, and often copying errors. Jerome in his time complained, that they wrote what they thought instead of what they found. Why then expose their weakness to a future age? Have we not the labours of Origen, who spent his whole life on the old testament, and much on the new? Has not Jerome visited Asia for a perfect text of the new testament? Have we not the Complute edition, and versions, a work of the Spaniards, who were warned, as Eusebius says, on the breaking out of the Arian controversy, to hold fast the faith once delivered to the saints. What more can we need? And thou, oh Wakefield, worse than others, to say when the Saviour gave up the ghost, He breathed his last. A shocking note. We shall see by and bye whether thy work will stand or fall.

Rev 22:21. The grace of our Lord Jesus Christ be with you all. Amen. John, like the holy patriarchs, and the Saviour, left his blessing on the churches. Amen.

REFLECTIONS.

The river of life is the effusion of the Godhead on the glorified in heaven, and was typified by the river described by Eze 47:2. The tree of life growing on each side of this river is a figure of Christ, who feeds his flock with the life of heaven and love. They who drink of this stream and eat of this tree, shall taste the pure pleasures of God, by union and fellowship with him.

Darkness and death, and the curse shall be no more; but the recollection of those past evils shall make heaven sweeter to us when it comes. Neither is it far distant. Behold, I come quickly; blessed is he that keepeth the saying of this prophecy. What an argument for holiness, while we may be holy! What an argument to obedience, for the faithful only have a right to the tree of life in the midst of the paradise of God, of which the earthly Eden was a figure.

This heaven is yet open, its gates are never shut; let us therefore profit while the spirit invites, while the bride, this heaven-descended church invites; and while the thirsty may, and while the hearer of those good things may invite his neighbour; yea, and while he who has but the faintest will may come without money and without price. Thus the gospel ends where it began, by publishing grace unmerited and free. Christ is the gift of God, and the foundation of eternal life.

The canon of the holy scripture is sealed, and it is death to counterfeit the kings seal. Who can take a threatening from this book, without weakening the motives to repentance? Who can erase a promise, without diminishing the comfort of the church? And who can blot a text which militates against his opinion, without exalting his own creed above the word of God? Rather let us say, Lord, write all these truths on our hearts, and seal us to the day of thy coming. Amen.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Rev 21:1 to Rev 22:5. The Vision of the New Jerusalem.The doctrine of the new heaven and the new earth goes back to Isa 65:17, and is derived from the belief that the present world was so corrupt that it could not possibly be the seat of the Messianic kingdom, at any rate in its present condition. The idea was developed in the apocalyptic literature, especially in Ethiopic Enoch, the Apocalypse of Baruch , , 4 Ezra. Some expositors hold that the New Jerusalem was established with the foundation of the Christian religion, and that the history of the Church is the history of the building of the city. But such an interpretation is mere allegorising. The writer of Rev. indicates in the clearest possible way that the holy city will not be established upon earth till after the final judgment, and the description of the manner of its appearance does not correspond at all to anything in the history of Christianity. It is only by abandoning the plain meaning of the text that we can construe this description of the New Jerusalem in terms of the history of the Church. The writer of Rev. regarded it at any rate not as something which was to be slowly evolved in the process of the centuries, but as the final dnouement of history and the last intervention of God.

An interesting attempt to rearrange chs. 2022 has recently been made by Charles (ET, xxvi. pp. 54f., 119f.) on the ground of the difficulty in harmonising certain statements in Revelation 21 with the situation described in Revelation 20. In Rev 20:13-15, for instance, the final judgment has already taken place, and condemned sinners have been plunged into the lake of fire; yet in Rev 21:8 the wicked are still described as dwelling outside the Holy City, and there is still a possibility of moral recovery; cf. Rev 22:2, the leaves of the tree were for the healing of the nations. In order to avoid this apparent contradiction, Charles suggests that the writer intended to arrange his material in the following order; Rev 20:1-3, Rev 21:9 to Rev 22:2, Rev 22:14-15; Rev 22:17, Rev 20:4-15, Rev 21:1-8, Rev 22:6-7; Rev 22:16; Rev 22:13; Rev 22:12, Rev 22:8-10; Rev 22:20. According to this scheme the account of the millennial reign of Christ is very much expanded, and contains a vision of the New Jerusalem which comes down from heaven to be the abode of Christ and the glorified martyrs during 1000 years. The rearrangement, however, is so intricate that Charles has to assume that the author of the book died after reaching Rev 20:3, and that the material which he left for the completion of the book was put together by a faithful but unintelligent disciple. Beet in his reply to Charles (ET, xxvi. p. 217) argues that no such rearrangement is necessary, since the lake of fire need not have caused extinction of life in the case of the wicked any more than in the case of the beast and the false prophet, who are described in Rev 20:10 as being tormented for ever and ever. Other scholars, e.g. Vlter, J. Weiss, Spitta, and Bousset, prefer to assume that the materials for these chapters were derived from two, three, or even four different sources which the author of Rev. has not attempted to harmonise.

The vision of the New Jerusalem may be divided into the following sections: (a) the distant view of the new city (Rev 21:1-8), (b) the measuring of the city (Rev 21:9-17), (c) the character of the city (Rev 21:18-27), (d) the river and tree of life (Rev 22:1-5).

Fuente: Peake’s Commentary on the Bible

The River of Water of Life and the Tree of Life

The description of the city continues to the end of verse 5 of this chapter. The city is blessed with a river of the water of life proceeding from the throne of God and of the Lamb (v. 1). Being clear as crystal, it speaks of the pure, unadulterated truth of the Word of God continually bringing its blessing of refreshment to the city by the power of the Holy Spirit. The city is the means of conveying that blessing to the renewed earth. God and the Lamb remain in absolute authority, an authority characterized by marvellous grace.

In the middle of the street, the place of activity, and on either side of the river was the tree of life (v. 2). In Gen 2:9 we read of the tree of life in the middle of the garden of Eden, from which Adam and Eve never ate (Gen 3:22), because they chose to eat of the tree of the knowledge of good and evil. Being in the middle, the central place of attraction, the tree can only speak of Christ Himself. Being also on either side of the river shows that the blessings of the river-the living Word of God vitalized by the Holy Spirit-are inseparably connected with this blessed living Person.

The tree of life produces twelve types of fruit, one type of fruit borne every month of the year. Though the city is blessed by the presence of the tree of life itself, the fruit evidently is for the twelve tribes of Israel since its leaves are for the healing of the nations (Gentiles). Thus in Christ, Jews, Gentiles and the Church of God are all greatly blessed.

The curse being done away, all is unmixed blessing in the city. The throne of God and of the Lamb ensure perfect truth and righteousness, yet with perfect grace in administration (v. 3). During the thousand year reign (the Millennium) the curse of Gen 3:17-19 is largely but not completely removed from the earth as Isa 65:17-25 declares. Note verse 20 in particular and also Zec 14:17-19. Only exceptional cases will call for a curse.

In the heavenly city,

service will have its important place (v. 3). Little is said as to the form of service in which we shall be privileged to engage. It will not be unpleasant labor, but devoted, delightful service in calm rest of soul. More wonderful still is the assurance that the Lord Jesus Himself will serve His beloved saints (Luk 12:37). Exo 21:5-6 indicates that He will remain a servant forever.

“They shall see His face” (v. 4). In Exo 33:23 God told Moses “My face shall not be seen.” Today, by the living power of faith through the Holy Spirit, we see “the glory of God in the face of Jesus Christ” (2Co 4:6). Then, in the eternal city, we shall see Him face to face, eternally to behold His glory and beauty, our souls supremely satisfied. The reflection of His beauty will be in our own countenances. His name will be imprinted in our foreheads in contrast to the number of the Beast imprinted in the foreheads of the ungodly (Rev 13:15-16). We will be delighted to be fully identified as His own property so that none can mistake the reflection of His own beauty in His redeemed saints. This should surely speak to us now, to encourage us to present to the world a clear confession of His name in both our words and ways.

The fact is repeated (v. 5) that there is no night there, no opportunity for evil to operate under cover of darkness or for times of dark, dismal experience. Artificial light will have no place-not even the light of the sun. The presence of the Lord God will give continual light, more satisfying than the sunshine when the fresh beauty of spring dispels the clouds and cold of a long winter. Those in the city shall reign, not only for the thousand years, but forever and ever. Theirs is an eternal identification with their Lord whose reign is eternal. However, we cannot forget that service is just as important an aspect of our lives as reigning: both will be in perfect balance in that day.

Prophecy Must Be Received as Truth

Verse 5 completes the marvellous presentation of prophecy as declared in this book. So amazing are the prophetic truths that one might well wonder how they can be true. Is there a possibility of doubt? Not in the slightest! The Lord Himself strongly affirms the faithfulness and truth of all that has been told to John (v. 6). It has been a message from the Lord God of the holy prophets, perfectly coinciding with His messages through the prophets from the beginning, but sent by an angel in the case of Revelation to show His servants the things that must shortly take place. This is a confirmation of Rev 1:1, emphasizing the importance of the revelation of Jesus Christ.

A Closing Message

These are the words of the Lord Jesus Himself, conveyed by the angel. He adds the assurance, “Behold I am coming quickly” (v. 7). Mere impatience might not think this to be true, but faith absolutely believes it. Then it surely follows that there is greatest blessing for one who keeps the words of the prophecy of this book. Keeping these words surely involves laying them to heart and acting in the light of their truth.

John is profoundly impressed with what he has seen and heard, and rightly so, but he makes the serious mistake of falling down before the feet of the messenger to worship him (v. 8). The angel immediately forbids this. Though he has brought God’s message, he is not be treated as God. He is John’s fellow-servant, a dependent creature, but one who keeps the truth which God has given. John must worship only God (v. 9). In Rev 1:17 John is seen at the feet of the Lord Jesus and there his worship is fully received, for Christ is God, but no creature must dare to accept such adoration.

John is told in verse 10, “Do not seal the words of the prophecy of this book, for the time is at hand.” In Dan 12:4, Daniel was told to “seal the book until the time of the end.” Much that Daniel had written could not be understood when he wrote it: it was sealed so that Old Testament saints could not take it in. But of believers of this age it is said, “upon whom the ends of the ages have come” (1Co 10:11). Since it is the time of the ends of the ages, the accomplishment of these things is near, and nothing that John has written is to be sealed. Believers are intended to understand it and profit by it.

How solemn is verse 11! When the judgment is finished, there will be no more conversion. All will have formed their character. There will be no possibility of change. Whether unjust or filthy, whether righteous or holy, such will be the character that remains for eternity-the first two under judgment, the latter two in eternal blessing.

The words of the Lord Jesus again press on us that He is coming quickly (v. 12). The first time this was mentioned (v. 7) this was in connection with the blessing of those obedient to His Word. Now He adds that He has reward to give to all in accordance with the works of each. Not only is there present blessing in obedience, but there is future reward for every work that has been truly done for Christ’s sake (1Co 3:14, Mat 25:21, Luk 19:16-19). He gives us every incentive to live in truth for Himself.

Again in verse 13 the Lord affirms the truth as to His person. He is Alpha and Omega, the beginning and the end. He had no beginning: He is the beginning. He has no end: He is the end. If anyone objects by claiming that the same expression in Rev 1:8 refers only to God Almighty and not to Christ, this objection is fully dismissed in the same chapter (vv. 10-13) when the One who speaks thus is “One like unto the Son of Man.” Here also in Rev 22:13 it is plainly the Lord Jesus (who is coming quickly) who speaks of Himself. He is the Almighty!

Verse 14 is correctly translated in the NASB: “Blessed are those who wash their robes, that they may have the right to the tree of life, and may enter in by the gates into the city.” Rev 7:14 spoke of a great Gentile company having “washed their robes and made them white in the blood of the Lamb.” Such washing in the blood of the Lamb is absolutely essential to give one a right to the tree of life-a right to communion with the Lord Jesus Himself. Simply keeping His commandments can never give anyone that right. That in itself would be a form of law-keeping and could not wash away the contamination of sin. It is the blood of Christ that gives title to the enjoyment of His person (the tree of life) and to the inheritance (the city). After being so washed, however we are called upon to gladly be obedient to the Word of God.

In verse 15 we must again be reminded of the great contrast of the portion of unbelievers. Outside the city are dogs (those unclean in nature) and sorcerers (those deceived by evil spirits) and whoremongers (those sunk in moral corruption) and idolaters (those who give to the creature the place of the Creator) and whoever loves and makes a lie (those who have deliberately chosen falsehood rather than truth). These are totally outside the sphere of the grace of God which they have knowingly refused.

A Final Appealing Message

This book of Revelation has all the signs of a careful documentary which is confirmed with decisive finality in its last six verses. “I Jesus have sent My angel to testify to you these things in the churches” (v. 16). After all that has preceded this, only a callous, dishonest person could dare to suggest that the book is a forgery. The contrast between this and the fictional “Book of Mormon” (for instance) is greater than the height of heaven above the earth.

Again the Lord affirms the truth concerning His own person because this cannot be allowed to be a matter of indifference. He is “the root and offspring of David.” Historical genealogical records prove Him to be the offspring of David (Mat 1:1-16; Luk 3:23-38). He is a true Son of Man. But He also is the root of David. According to flesh He came from David, but David came from Him! This is a most important fact. He is Himself God over all, blessed forever (Rom 9:5). Both facts are true, whether or not we can understand how it is so.

He is also “the bright and morning star.” The last chapter of the Old Testament speaks of Him as “the sun of righteousness” (Mal 4:2) when announcing His appearing, His manifestation in power and glory to introduce the radiant thousand year reign. But the morning star rises shortly before the sun does. This star speaks of His coming to rapture the Church to heaven before the Tribulation, while the world is still in deep moral darkness before the rising of the Sun. How perfectly appropriate this is, for Israel and the world look for the sunrise of earthly blessing, but the portion of the Church is heavenly blessing with the Lord Jesus.

Because the Lord Jesus is the bright and morning star, “the Spirit and the bride say Come” (v. 17). The Holy Spirit dwelling in the bride, the Church, draws her heart to ardently desire and welcome the coming of the Lord. “And let the one who hears say Come.” Everyone with open ears, every believer, is urged to join in this genuine desire for His coming. Then abruptly, as showing the great heart of the Lord Jesus, the word “come” is used differently in a sweet message of gospel grace, “Let him who thirsts come.” Has the thirst of one man or woman been awakened by reading God’s words? Then let him or her come to Christ from Whom he will find a wonderful welcome. Whether one thirsts or not, the last great invitation of Scripture is given for everyone who will respond: “Whoever desires, let him take the water of life freely.”

When the offer of pure grace is freely given, the solemn warning as to despising it must also be added because the stubborn rebellion of mankind is notoriously foolish. Many have dared to add figments of their own imagination to the sacred revelation of God in spite of the plain warning of verse 18 as well as earlier warnings such as Deu 4:2 and Pro 30:5, but this is a dishonest, insulting show of contempt for the God of absolute, eternal truth. It is no wonder that the judgment of these is so unsparingly dreadful. God will add to such the plagues written in the book. Consider such plagues as in Rev 14:10, Rev 20:15 and Rev 22:15.

On the other hand, many have not hesitated to delete from Scripture things that they do not like, judging by their own narrow minds what is acceptable. They recognize that Scripture holds much valuable instruction, but they will not allow it to judge their sinful ways. A recent so-called “abridgement” of the Bible is a shocking example of the brazen defiance of men against their Creator. The promoters of this travesty seem insensible to the gross wickedness of what they have done and to the horror of God’s judgment against them (v. 19). God will take away their part from the tree of life (NASB). Such will have no part in Christ Himself. “And from the holy city.” Such will have no part in the inheritance. “And from the things which are written in this book.” They forfeit all the blessings that are promised to the faithful in this book. A wise person would deeply fear to tamper with the Word of God, but “folly is joy to him who is destitute of discernment” (Pro 15:21).

For the third time in fifteen verses the Lord urges upon us the reality of His coming, “Surely I am coming quickly” (v. 20). This word had previously been connected with the blessing of obedience (v. 7) and with the promise of reward (v. 12). Now all is centered simply in His own blessed Person, the One who is coming. This awakens the glad response, “Even so, Come, Lord Jesus.” Precious, marvellous, sweet anticipation!

The closing benediction of grace (v. 21) has often been contrasted to the closing words of the Old Testament, “lest I come and smite the earth with a curse” (Mal 4:6). The Law of Moses could only bring a curse to Israel, but the Lord Jesus Christ has brought the great blessing of the grace of God. The last words of this great Revelation of Jesus Christ show His desire that all should share eternally in the sweetness of that grace. Thank God for all in whom that grace has wrought a response of thankful appreciation! Rather than a solemn curse deserved because of many sins, the result is blessing far beyond all that any person could ever have imagined. Well might the consideration of such a book fill every believer with unceasing, overflowing worship of the living God revealed in His blessed Son!

Fuente: Grant’s Commentary on the Bible

Verse 1

Proceeding out of the throne, &c.; so described in order to represent the happiness of heaven, here prefigured under the symbol of a river, as derived from the presence and influences of God and the Lamb.

Fuente: Abbott’s Illustrated New Testament

(Rev 22:1; Rev 22:2) We have seen that only those whose names are written in the Lamb’s book of life will enter the city. Now we learn the everlasting provision for the sustainment of the life. The life of believers is indeed eternal life, but none the less it is a dependent life; it is not life apart from Christ. “The river” and “the tree” are symbols that very blessedly bring Christ before our souls. Further, they speak of Christ in connection with “life,” for the river is the “river of water of life,” and the tree is “the tree of life.” Christ is not only the fountain of life through whom we receive life, according to His own touching words, “Whosoever will, let him take the water of life freely,” but, as the river of life He is the One that sustains the life He gives. So the Apostle Paul can say, “Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave Himself for me” (Gal 2:20). The new life is sustained by Christ in all His wondrous love as the object before the soul. Alas! it may be but feebly that we keep our eyes on Christ, and thus feebly live the new life we have. In the day of glory the new life will be sustained and enjoyed to the full as, without let or hindrance, we shall have Christ before the soul and thus drink of the river of water of life. Thus we can say,

Oh, Christ! He is the fountain,

The deep sweet well of love!

The streams on earth I’ve tasted,

More deep I’ll drink above.

Moreover, the river of life is “clear as crystal.” Any little reflection of Christ seen in one another will help to sustain the new life; but, in ourselves, the stream is often fouled and muddied with the things of earth, and hence reflects little of the loveliness of Christ. In Christ the river of water of life is “clear as crystal.” “He is altogether lovely.”

The river proceeds from “the throne of God and of the Lamb.” God is the blessed source of this life, for it is the “eternal life, which God that cannot lie, promised before the world began.” But it comes to us through Christ as the Lamb – the One who was “lifted up that whosoever believeth in Him should not perish but have everlasting life.”

Moreover, if the life in us is a dependent life, it is also a fruitful life. If Christ is the river of life from which we drink to sustain life, He is also the tree of life on which we feed in order that our lives may be fruitful. Even now, if like the bride of the Song, we sit down under His shadow, we shall find His fruit sweet to our taste, and abiding in His love we shall bear fruit as in our little measure we reflect His excellencies.

In the day of glory there will be nothing to hinder our souls delight in feeding on Christ. No longer will there be “Cherubim and a flaming sword which turned every way, to keep the way of the tree of life,” for the tree will be “in the midst of the street,” open and free to all in that fair city. The fruit, too, is not only free; it is always available, for the tree of life “yielded her fruit every month.”

Thus, as we look on to this glorious city, we see that it is God’s eternal purpose that the saints shall find in Christ the One that sustains life, and makes the life beautiful with the comeliness that He has put upon us. If this is His purpose for us in glory, it is His desire for us even now. Alas! it is little we may drink of the water of life now, or feed upon the tree of life, but very soon it will be our eternal portion to

Drink of life’s perennial river,

Feed on life’s perennial food,

Christ the fruit of life and Giver –

Safe through His redeeming blood.

Further, we learn that “the leaves of the tree were for the healing of the nations.” The church in glory, beyond all her sorrows, will enjoy the fruit of the tree of life. But on earth the nations will have passed through the sorrows of the tribulation that will come upon all the world. The One that brings fruit to the church will bring healing to the nations, for “He healeth the broken in heart, and bindeth up their wounds” (Psa 147:3).

(Vv. 3-5) Looking back to the Garden of Eden we remember that the tree of life was there, and “a river went out of Eden to water the garden,” and God came down to walk with man in that fair scene. Alas! man had sinned, and God could not dwell with man; the way of the tree of life was barred, and the curse was over all. Looking on we are permitted to see this vision of the church in glory, and find again the tree, and the river, and free to all, for there will be no more curse.

The curse being for ever removed, the purpose of God to dwell in the midst of His people can be fulfilled. Thus we read, “The throne of God and of the Lamb shall be in it.” Moreover, the glorified saints will delight to serve the One that dwells in their midst. In their passage through time, poor and unprofitable servants they may have been; in the coming glory, set free from every unworthy motive, they will serve Him with singleness of purpose and devotedness of heart.

At last, in all the nearness and intimacy of His presence they will see His face, and His Name shall be in their foreheads. They will see His beauty and, looking upon the redeemed, He will see His own glorious character reflected in their faces. Even now, as by faith we behold the glory of the Lord, we are changed into His image from glory to glory; but when, at last, faith is changed to sight, and we see Him face to face, we shall be altogether conformed to His image. We shall see His face, and He will be seen in our faces.

To look within and see no stain

Abroad no curse to trace:

To shed no tears, to feel no pain

But see Him face to face.

Further, we read, “There shall be no night there.” Now our gaze is often obscured by the mists of earth – “we see through a glass darkly;” but when at last we see Him “face to face,” the darkness will be past, for there shall be no night there, and we shall know even as we are known. Our knowledge will not be the result of any artificial aids, nor flow from natural sources. We shall need “no candle neither light of the sun,” for the source of all the light in that glorious day will be in the Lord God Himself.

Moreover, to the eternal ages, the church will be associated with Christ, for we read, “They shall reign for ever and ever.”

God and the Lamb shall there

The light and temple be

And radiant hosts, for ever share

The unveiled mystery.

21 The Closing Exhortations (Rev 22:6-21)

(Vv. 6, 7) In the closing verses of the Revelation we have not only the formal conclusion of the prophecy but the fitting conclusion of the whole Word of God. In many Scriptures the principle is asserted that “In the mouth of two or three witnesses shall every word be established” (2Co 13:1). To strengthen faith, and rebuke unbelief, we have in these closing verses a threefold witness to “the sayings of the prophecy of this book.” The angel says, “These sayings are faithful and true” (6); the apostle says, “I, John, saw these things and heard them” (8); the Lord, Himself, says, “I, Jesus, have sent mine angel to testify unto you these things in the churches” (16). How serious then to reject, or neglect, the sayings of this book. It means, not only indifference to angelic testimony and apostolic witness, but that the testimony of Jesus, Himself, is ignored.

If then it is so solemn to neglect the great truths of the Revelation, what, we may ask, will lead to the sayings of this book being treasured in the heart? The answer is plain. It is only as our souls are in the faith and enjoyment of the great truth of the coming of the Lord that we shall value the sayings of this prophecy. None will rightly interpret the Revelation unless they believe in, and cherish, the truth of the second coming of Christ. This great truth is the central fact of the Book of Revelation. The opening verses assert this truth, “Behold, He cometh with clouds; and every eye shall see Him” (Rev 1:7). In the course of the book this great truth is again and again kept before us, and, finally, in these closing verses we have a threefold presentation of the Lord’s coming (Rev 22:7; Rev 22:12; Rev 22:20). The Revelation unfolds to us events that will precede His coming; it instructs us as to the manner of His coming, and reveals to us the solemn and glorious events that will follow His coming. Cherishing the hope of His return, every event that precedes or follows His coming will have for us the deepest interest. Thus, in verse 7, the coming of Christ and the sayings of the prophecy are closely linked together.

(Vv. 8, 9) Further, in these concluding verses we see that the proper effect of these prophecies on the soul of the believer is to lead to a spirit of worship. Thus the Apostle says, “I John saw these things, and heard them. And when I had heard and seen, I fell down to worship.” He had seen the Lord in His glory in the midst of the churches in ruin on earth, and he had seen the Lamb in the midst of the glorified saints in heaven. He had been carried into a wilderness to see the judgment of the great city Babylon, and he had been carried to a high mountain to see the glories of the holy city, Jerusalem. He had seen the judgment of the nations at the coming of Christ, and he had seen the judgment of the dead at the great white throne. He had looked into eternity and seen the new heaven and the new earth, where all tears will be wiped away, and there will be no more death, neither sorrow, nor crying. He had heard heaven and earth join to celebrate the glories of the Lamb, and he heard all heaven rejoice at the marriage of the Lamb. Can we wonder then that, having seen such sights, and heard such sounds, he should fall down and worship? It is true that he worshipped at the feet of the wrong person, but he did the right thing. The object of worship must ever be, not the angelic messenger that tells us of these wondrous things, but the One who sends the messenger and who alone can bring these mighty events to pass. Thus the word of the angel is, “Worship God.”

(Vv. 10, 11) A word of warning follows. We are not to seal the sayings of the prophecy of this book, as if the events foretold referred to some far distant age. Already we have been told that the angel was sent by the Lord “to shew unto His servants the things which must shortly be done” (6); now we are told that “The time is at hand” – the time when all these solemnities and glories that John had seen in vision will be fulfilled in fact. When this time comes, the condition of every one will be fixed. The unjust will be unjust still; the filthy will be filthy still; the righteous will be righteous still; the holy will be holy still. The filthy will never become holy; the holy will never become filthy. Now, indeed, it is the day of grace when the filthy can have all their filthiness washed away; but here we look into eternity where the condition of all will be fixed.

(Vv. 12, 13) The word of warning is followed by a word of encouragement. Not only the “time” is at hand, but the Lord, Himself, is at hand, for His words are, “Behold, I come quickly.” Already, in these closing verses, the Lord’s coming has been brought before us to encourage us to cherish the words of this prophecy. Now His coming is presented to encourage us to continue in His blessed service in the midst of the increasing difficulties of the last days. Thus we hear the Lord say, “Behold, I come quickly; and my reward is with me.”

It is possible to make a great religious profession with the object of gaining the applause of men. Of such the Lord can say, “They have their reward” (Mat 6:2; Mat 6:5; Mat 6:16); but it is not Christ’s reward, and it is a reward without Christ, for, says the Lord, “My reward is with Me.” To enjoy Christ’s reward we must wait Christ’s return. What an encouragement to quietly continue in the Lord’s service, in obscurity, it may be, and unknown by men, and possibly little appreciated by the people of God. Nevertheless, all is under the eye of the Lord. He knows, He will not forget, and when He comes every little act for Him, every little sacrifice for Him, every cup of cold water given for His Name’s sake, will have its bright reward; but it will be “with Him.”

As ever, in Scripture, the reward is set before us, not as an object, but as encouragement to endure in the midst of suffering and opposition. When the Lord was here there were those who followed Him for the loaves and fishes; but in the same chapter we read, they “went back and walked no more with Him” (Joh 6:26; Joh 6:66). It is Christ alone that can hold our affections and become the object of all true service. As one has said, “Rewards will follow by and by, but saints follow not the rewards but the Lord.”

Further, we are reminded of the glories of the One who is coming, and that we seek to follow and serve. He is One who can say, “I am Alpha and Omega, the beginning and the end, the first and the last.” As the Alpha and Omega He is the Word – the One who is the full revelation of God. As “the beginning and the end,” He is the Creator by whom “all things were made,” who can dissolve the things that He has made, and bring in the “new heavens and a new earth.” As “the first and the last” He is the eternal God before all created things. So the Lord can say through Isaiah, “I am the first and I am the last, and beside me there is no God” (Isa 44:6).

(Vv. 14, 15) If, however, every work for the Lord’s sake will have its reward, we are reminded that no works that we have done will give any right to the tree of life or entrance into the holy city. To be within the circle of eternal blessing, to enjoy Christ as the tree of life in life’s eternal home, the soul must be washed in the blood of the Lamb. Thus the angel can say, “Blessed are they that wash their robes” (N. Tr.).

We are then warned that though it is glorious to “enter in through the gates of the city,” it is intensely solemn to be “without.” Those inside the city will be in the presence of the Lamb and have the company of the redeemed who have washed their robes, and “there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie.” Outside that circle of blessing there will only be the company of “dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.”

(V. 16) The angel has delivered his message, and now at last the Lord, Himself, speaks. The solemn scenes of judgment, the coming glories of the heavenly city, the blessedness of the millennial reign, the perfect bliss of the new heaven and the new earth, have all passed before us, but at last we are left alone with the One upon whom all depends – we are alone with JESUS. The One who can say, “I Jesus” has the last word. Angels have spoken, elders have spoken, trumpets have sounded, the voice of great multitudes have been heard and the sound of mighty thunderings, but at length all give place to the One who is above all – the voice of Jesus is heard.

As the wonders of this book are unrolled we have Christ presented in His glories and dignities, as the Faithful and the True, the Word of God, the King of kings and Lord of lords, as the Alpha and Omega, and the beginning and the end – titles, indeed, that impress us with His worthiness and majesty – but in this closing scene He presents Himself under the Name which thrills our hearts and calls forth our affections – the Name that is above every name, the Name of JESUS. With this name He came into the world, for at His birth we read, “Thou shalt call His name JESUS.” With this name He went out of the world, for over His cross we read, “This is JESUS.” With this name He ascended to glory, for the angels said, “This same Jesus, which is taken up from you to heaven shall so come in like manner.” Under this name we look up to Him in the glory, for, says the apostle, “We see Jesus . . . crowned with glory and honour.” And under this name He speaks to us from the glory, as He says, “I Jesus.” We have untold glories and blessedness in prospect, but in the present we are in a wilderness scene alone with One who presents Himself so tenderly as “I Jesus.”

Further, this blessed One recalls our hearts to all that He is, as the heavenly Man. What can be more important, or more blessed, than to have a living Person before our souls – Jesus where He is, and Jesus as He is? On earth He was despised and rejected of men, from the glory He can say, “I am the root and offspring of David, and the bright and morning star.”

Firstly, the Lord can say, “I am the root . . . of David.” Had He been only the offspring of David, then that could have been said of Solomon. But Jesus alone could be the root of David. The root is the hidden source of life. Christ is the source of spiritual life for every saint of God and the blessing is sure because the root is perfect. Job can say, “There is hope of a tree, if it be cut down, that it will sprout again . . . though the root thereof wax old in the earth . . . yet through the scent of water it will bud and bring forth boughs” (Job 14:7-9). Israel has indeed failed; the tree has been windswept and tempest-torn amongst the nations, but the root remains, and hence Israel will again bud and bring forth branches. So Scripture can speak of the sure mercies of David, for Christ is the root of David.

Secondly, Jesus is also “the offspring of David.” If He is the source of all as Root, He is the inheritor of all as the Offspring. He is of the royal line and, as the Son of David, He is God’s King to establish God’s kingdom. The heathen may rage and the people imagine a vain thing. To-day we see that in their folly the powers of this world think that they can get rid of God, and God’s King, and thus seize the inheritance of this world and set up a kingdom in which man can gratify his own lusts without any restraint from God. To this evil end they may set themselves and take counsel together against the LORD and against His Anointed. Nevertheless God can say, “Yet have I set my King upon my holy hill of Zion.” Men nail Jesus to a cross, God sets Jesus as the King of kings upon the throne, and all who will not submit to God’s King will “perish from the way” (Ps. 2).

Thirdly, Jesus is “the bright and morning star.” As such He is presented in relation to the church. Others will know Him in all His kingly glory as the root and offspring of David; the world will know Him as the Sun of righteousness that will arise to chase the darkness away, and bring healing to this sorrow-stricken world, but only the church will know Him as “the bright and morning star.” When the sun shines the stars cannot be seen. He has not yet arisen above the horizon of this dark world as the Sun of righteousness, but while it is yet night He is known in the heart of the believer as the bright and morning star.

Two other Scriptures present Christ as the morning star. The Apostle Peter writes, “We have also a more sure word of prophecy: whereunto ye do well that ye take heed, as unto a light (or ‘lamp’) that shineth in a dark place, until the day dawn, and the day star arise in your hearts” (2Pe 1:19). Prophecy is a light in the darkness; Christ is the star of the day. It is true that both shine in the darkness but there is this difference between the lamp and the morning star: the lamp tells me the darkness is here; the star tells me the day is coming. Prophecy warns us as to the condition of the world around, and the judgments to which it is hastening and, as the apostle says, we do well to take heed to it. Thus the effect of prophecy is to close up all our hopes of this present age and to centre our hopes in Christ. He is seen to be the coming One, and when our affections are drawn out to Christ as the centre of all our hopes then, indeed, it can be said that the day star has arisen in our hearts.

Then again, in the address to Thyatira, the Lord can say to the overcomer, “I will give him the morning star” (Rev 2:28). The Lord can also say to the overcomer, “To him will I give power over the nations.” But if He holds out the reward of power in the future, He also gives the overcomer a portion for his heart in the present. Amidst the moral and spiritual darkness of Thyatira the overcomer will enjoy Christ known in his heart as the star of the coming day.

In this closing scene Christ is presented not only as the morning star but as “the bright and morning star.” Everything in the hands of man loses its lustre, but Christ, in the heavens, is beyond the touch of man’s rude hand. He shines with undimmed lustre; He is the bright and morning star. With the day star in our hearts we can watch through the darkness of the night and wait for the coming glory – the morning without clouds.

It is significant that Christ is not revealed as the morning star until the ruin of Christendom had set in. When the Apostle Peter wrote his second epistle the dark shadow of apostasy was already creeping over the Christian profession. False prophets were arising who would deny the Lord that bought them, and many would follow their pernicious ways, and the way of truth would be evil spoken of. The apostle holds out no hope of improvement, no prospect of the restoration of the fallen profession. But the day star had arisen in his heart, and thus he looked beyond the darkness to the coming day. His hopes were centred in Christ.

(V. 17) Immediately after this touching presentation of Christ the church again comes into view as the bride of Christ. The knowledge of the ruin of the church in the hands of men will not make us indifferent to the church according to the counsels of God, under the control of the Spirit. Indifference to the church as the bride would be indifference to that which, in this world, is nearest and dearest to the heart of Christ. In Christ we see that God has purposed to give us an object that can satisfy our hearts; but in the church, as the bride, we see what is yet more wonderful, that He has purposed to present the church to Christ as an object suited to Him, worthy of His love, and for the satisfaction of His heart.

With this great truth the Book of Genesis opens. Before sin came in, God sets forth, in Eve being presented to Adam, the great secret of His heart to have an object suited for the love of Christ. Throughout the ages and all the changing scenes of time, God has never given up His great purpose. In spite of the power of Satan, the evil of man, and the ruin of the Christian profession, God holds on His majestic way, that rising above every opposing power, fulfils His purpose and secures an object for the heart of Christ. Thus at the close of His book the bride of the Lamb rises up before our vision.

How blessed this last view of the bride, for here she is seen at the end of her wilderness journey, wholly under the control of the Spirit, and thus with Christ as her one object. The result is the “Spirit and the bride say, Come.” Led by the Spirit we feel the desolation that sin has caused in the world around, and we groan, and led by the Spirit we look to Christ as the bright and morning star who will usher in the morning without clouds, and hush creation’s groan, and we say, “Come.”

Then let us mark what follows. Under the control of the Spirit, and thus in right relations with Christ, the church is ready to bear witness for Christ to others. The desire for His coming will not hinder our witness to the world around. On the contrary, it becomes the most powerful motive for desiring the blessing of others. We are never so morally fitted to stay and bear witness for Christ as when in affection we are longing to go and be with Christ.

This witness will first go out to those who “hear.” To such the testimony is, “Let him that heareth say, Come.” The fact that they “hear” would seem to indicate that they are true believers. The fact that they have to be told to say “come” would show that they are not in the conscious joy of their relationship to Christ as His bride.

Secondly, the witness goes to those who are “athirst.” There are needy souls having some sense of their need longing to have part in the blessings that Christ can bestow, yet, it may be doubting the grace of His heart and His power and willingness to save. But the bride knows the heart of Christ and to such she can say “Come,” you are welcome to Christ; “Let him that is athirst come.”

Lastly, there is the world around careless of its condition and heedless of its doom. But the grace of God carries with it salvation for all, and the church having tasted this grace can say, “Whosoever will let him take the water of life freely.” How touching it is that the last appeal from Christ in the glory is a gospel appeal to a needy world, and let us mark well how full and how wide is the appeal. As one has said, “There is no man in the world to whom Jesus does not appeal. He gave Himself a ransom for all and therefore He has the right to appeal to every man, whoever he may be, ‘Let him take the water of life freely.’ Whoever will may come and drink of living water without money and without price.”

(Vv. 18-21) Following upon the solemn warning as to adding to, or taking from, the words of the prophecy of this book, we have, for a third time in these closing verses, the Lord’s promise that He is “coming quickly.” The first occasion presents His coming as an incentive to keeping the sayings of this prophecy (7); the second occasion, His coming is presented in connection with His rewards to encourage us in our service (12). On this last occasion we lose sight of prophecy, and service, and rewards, and think only of Himself, “Surely I come quickly.” The other occasions call forth no response, but now the bride responds, “Amen. Even so, come, Lord Jesus.” The closing word tells us that, until that blessed moment we can count upon the grace of our Lord Jesus Christ to be with all the saints. Amen.

Fuente: Smith’s Writings on 24 Books of the Bible

22:1 And {1} he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

(1) Here is absolved and finished the description of the celestial Church (as I showed before) see Geneva “Rev 21:12” by the effects in Rev 22:5 , and then this book is concluded in the rest of the chapter. The effects proceeding from God, who dwells in the Church, are these: the everlasting grace of God, in this verse, the eternal life of the godly, as in Rev 2:7 the eternal fruits which the godly bring forth to God, themselves and others, Rev 22:2 , freedom and immunity from all evil, God himself taking pleasure in his servants, and they likewise in their God, Rev 22:3 . The beholding and sight of God, and sealing of the faithful from all eternity, Rev 22:4 the light of God and an everlasting kingdom and glory, Rev 22:5 .

Fuente: Geneva Bible Notes

The restoration of Paradise 22:1-5

Essentially what John saw next was Paradise regained (cf. Rev 2:7; Genesis 2; Luk 23:43; 2Co 12:2). Having viewed the splendor of the New Jerusalem he now saw what will nourish and enrich the lives of God’s people there.

"Up to this chapter, the New Jerusalem seems to be all mineral and no vegetable. Its appearance is as the dazzling display of a fabulous jewelry store; we wonder if there is no soft grass to sit upon, no green trees to enjoy, and no water to drink or food to eat. However, here are introduced the elements which add a rich softness to this city of elaborate beauty." [Note: McGee, 5:1075.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"And he showed me" signals new aspects of the city that John’s angel-guide proceeded to point out. The pure river seems to be symbolic of the refreshment and sustenance that God provides through eternal life (cf. Jer 2:13; Jer 17:13; Psa 36:9; Pro 10:11; Pro 13:14; Pro 14:27; Pro 16:22; Zec 14:8), though it, like the city itself, is probably also a literal river (cf. Gen 2:10; Gen 2:14). We should not confuse this river with the one flowing from the Jerusalem temple during the Millennium (Eze 47:1; Eze 47:9; Eze 47:12; Zec 14:8). John described the river he saw as bright or clear as a crystal; it was a shimmering, sparkling stream of unpolluted water. [Note: Robertson, 6:479.] This river proceeded from the throne that belongs to God and the Lamb (cf. Rev 22:3; Rev 3:21; Isa 35:6-9; Eze 47:1; Zec 14:8; Heb 1:3). This throne evidently stood at the head of the main street of the city so that looking down this street the throne appeared to be in its middle. Rev 22:1-2 make slightly better sense if we take the clause "in the middle of its street" as describing the location of the throne. In this case it completes the thought begun in Rev 22:1. The other option is to take it as describing the location of the tree. In this case it begins the thought that continues through Rev 22:2.

"This is a symbolic way of describing the reign of eternal life in the age to come [and God as its source]. The symbolism of a river of life is a common one in biblical thought [cf. Psa 46:4; Eze 47:1-12; Zec 14:8; Joh 4:10; Joh 4:14]." [Note: Ladd, p. 286.]

"The point of the passage is to teach that in the eternal state God’s people will live at the source of the life-giving stream, the very presence of God Himself . . ." [Note: Thomas, Revelation 8-22, p. 482. See Mounce, p. 386.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

7

CHAPTER XVII.

THE NEW JERUSALEM. REV.

Rev 21:1-27; Rev 22:1-5.

THE first part of the final triumph of the Lamb has been accomplished, but the second has still to be unfolded. We are introduced to it by one of those preparatory or transition passages which have already frequently met us in the Apocalypse, and which connect themselves both with what precedes and with what follows: –

“And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and He shall dwell with them, and they shall be His peoples, and God Himself shall be with them, and be their God: and He shall wipe away every tear from their eyes; and death shall be no more, neither shall there be mourning, nor crying, nor pain any more: the first things are passed away. And He that sitteth on the throne said, Behold, I make all things new. And He saith, Write: for these words are faithful and true. And He said unto me, They are come to pass. I am the Alpha and the Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit these things; and I will be his God, and he shall be My son. But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part shall be in the lake that burneth with fire and brimstone: which is the second death (Rev 21:1-8).”

These words, like many others that have already met us, throw light upon the principles on which the Apocalypse is composed. They show in the clearest possible manner that down to the very end of the book chronological considerations must be put out of view. Chronology cannot be thought of when we find, on the one hand, allusions to the new Jerusalem which are only amplified and extended in the next vision of the chapter, or when we find, on the other hand, a description of the exclusion from the new Jerusalem of certain classes that have already been consigned to “the second death.” By the first-mentioned allusions the passage connects itself with what is yet to come, by the second with what has gone before. For the same reason it is unnecessary to dwell upon the passage at any length. It contains either nothing new, or nothing that will not again meet us in greater fullness of detail One or two brief remarks alone seem called for.

The Seer beholds a new heaven and a new earth. Two words in the New Testament are translated “new,” but there is a difference between them. The one contemplates the object spoken of under the aspect of something that has been recently brought into existence, the other under a fresh aspect given to what had previously existed, but been outworn.* The latter word is employed here, as it is also employed in the phrases a “new garment,” that is, a garment not threadbare, like an old one; “new wine-skins,” that is, skins not shriveled and dried; a “new tomb,” that is, not one recently hewn out of the rock, but one which had never been used as the last resting-place of the dead. The fact, therefore, that the heavens and the earth here spoken of are “new,” does not imply that they are now first brought into being. They may be the old heavens and the old earth; but they have a new aspect, a new character, adapted to a new end. Of the sense in which the word “sea” is to be understood we have already spoken. Another expression in the passage deserves notice. In saying that the time is come when the tabernacle of the Lord is with men, and He shall dwell with them, it is added, and they shall be His peoples. We are familiar with the Scripture use of the word “people” to denote the true Israel of God, and not less with the use of the word “peoples” to denote the nations of the earth alienated from Him. But here the word “peoples” is used instead of “people” for Gods children; and the usage can only spring from this: that the Seer has entirely abandoned the idea that Israel according to the flesh can have the word “people” applied to it, and that all believers, to whatever race they belong, occupy the same ground in Christ, and are possessed of the same privileges. The “peoples” are the counterpart of the “many diadems” of Rev 19:12. (* Trench, Synonyms, second series, p. 39)

“And there came one of the seven angels who had the seven bowls, who were laden with the seven last plagues; and he spake with me, saying, Come hither, I will show thee the bride, the wife of the Lamb. And he carried me away in the spirit to a mountain great and high, and showed me the holy city Jerusalem, coming down out of heaven from God, having the glory of God: her light was like unto a stone most precious, as it were a jasper stone, clear as crystal, having a wall great and high, having twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel On the east went three gates, and on the north three gates, and on the south three gates, and on the west three gates. And the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb. And he that spake with me had for a measure a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length thereof is as great as the breadth: and he measured the city with the reed, twelve thousand furlongs: the length and the breadth and the height thereof are equal. And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of an angel. And the building of the wall thereof was jasper: and the city was pure gold, like unto pure glass. The foundations of the wall of the city were adorned with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst. And the twelve gates were twelve pearls; each one of the several gates was of one pearl: and the street of the city was pure gold, as it were transparent glass. And I saw no temple therein: for the Lord God the Almighty, is the temple thereof, and the Lamb. And the city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God did lighten it, and the lamp thereof is the Lamb. And the nations shall walk amidst the light thereof: and the kings of the earth do bring their glory into it. And the gates thereof shall in no wise be shut by day: for there shall be no night there. And they shall bring the glory and the honour of the nations into it. And there shall in no wise enter into it anything unclean, or he that maketh an abomination and a lie: but only they which are written in the Lambs book of life. And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb, in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve manner of fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no curse any more: and the throne of God and of the Lamb shall be therein; and His servants shall do Him service: and they shall see His face; and His name shall be on their foreheads. And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light: and they shall reign forever and ever (Rev 21:9-27; Rev 22:1-5).”

The vision contained in these verses is shown the Seer by the angel forming the third of the second group associated with Him who had been described at Rev 19:11 as the Rider upon the white horse, and who at that time rode forth to His final triumph. The first of this group of three had appeared at Rev 19:17, and the second at Rev 20:1. We have now the third; and it is not unimportant to observe this, for it helps to throw light upon the artificial structure of these chapters, while, at the same time, it connects the vision with Christs victory upon earth rather than with any scene of splendor and glory in a region beyond the place of mans present abode. Thus it contributes something at least to the belief that there where the believer wars he also wears the crown of triumph.

The substance of the vision is a description of the holy city, the new Jerusalem, the true Church of God wholly separated from the false Church, as she comes down from God, out of heaven, prepared as a bride adorned for her husband. Her marriage with the Lamb has taken place, – a marriage in which there shall be no unfaithfulness on the one side and no reproaches on the other, but in which, as the bridegroom rejoices over the bride, the Lord shall forever rejoice in His people, and His people in Him. Then follows, to enhance the picture, a detailed account of the true Church under the figure of the city which had been already spoken of in the first vision of the chapter. The treasures of the Seers imagination and language are exhausted in order that the thought of her beauty and her splendor may be suitably impressed upon our minds. Her light – that is, the light which she spreads abroad, for the word used in the original indicates that she is herself the luminary – is like that of the sun, only that it is of crystalline clearness and purity, as it were a jasper stone, the light of Him who sat upon the throne.1 She is “the light of the world.”2 The city is also surrounded by a wall great and high. She is “a strong city.” “Salvation has God appointed her for walls and bulwarks.”3 Her walls have twelve gates, and at the gates twelve angels, those to whom God gives charge over His people, to keep them in all their ways4; while, as was the case with the new Jerusalem beheld by the prophet Ezekiel, names were written on the gates, which are the names of the twelve tribes of the children of Israel.5 These gates are also harmoniously distributed, three on each side of the square which the city forms. The foundations of the city, a term under which we are not to think of foundations buried in the earth, but rather of courses of stones going round the city and rising one above another, are also twelve; and on them are twelve names of the twelve apostles of the Lamb. (1 Rev 4:3; 2 Mat 5:14; 3 Psa 31:21; Isa 26:1; 4 Psa 91:11; 5Comp. Eze 48:31)

The Seer, however, is not satisfied with this general picture of the greatness of the new Jerusalem. Like that in Ezekiel, the city must be measured.* When this is done, her proportions are found, in spite of the absence of all verisimilitude, to be those of a perfect cube. As in the Holy of holies of the Tabernacle, the thought of which lies at the bottom of the description, the length and the breadth and the height thereof are equal. Twelve thousand furlongs, or fifteen hundred miles, the city stretches along and across the plain, and rises into the sky, twelve, – the number of the people of God, multiplied by thousands, the heavenly number. The wall is also measured – it is difficult to say whether in height or in thickness, but most probably the latter – a hundred and forty and four cubits, or twelve multiplied by twelve. (*Comp. Eze 40:2-3)

The measuring is completed, and next follows an account of the material of which the city was composed. This was gold, the most precious metal, in its purest state, like unto pure glass. Precious stones formed, rather than ornamented, its twelve foundations. Its gates were of pearl: each one of the several gates was of one pearl; and the street of the city was pure gold, as it were transparent glass. In all these respects it is evident that the city is thought of as ideally perfect, and not according to the realities or possibilities of things.

Nor is this all. The glory of the city is still further illustrated by figures bearing more immediately upon its spiritual rather than its material aspect. The out ward helps needed by men in leading the life of God in their present state of imperfection are dispensed with. There is no temple therein: for the Lord, God, the Almighty, is the temple thereof, and the Lamb. The city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God lightens it by day, and the lamp thereof by night is the Lamb. There is in it no sin, and every positive element of happiness is provided in abundance for the blest inhabitants. A river of water of life, bright as crystal, flows there; and on this side of the river and on that side is the tree of life, not bearing fruit only once a year, but every month, not yielding one only, but twelve manner of fruits, so that all tastes may be gratified, having nothing about it useless or liable to decay. The very leaves of the tree were for the healing of the nations, and it is evidently implied that they are always green. Finally, there shall be no curse any more. The throne of God and of the Lamb is therein. His servants do Hint service. They see His face. His name is in their foreheads. They are priests unto God in the service of the heavenly sanctuary. They reign forever and ever.

One important question still remains: What aspect of the Church does the holy city Jerusalem, thus come down out of heaven from God, represent? Is it the Church as she shall be after the Judgment, when her three great enemies, together with all who have listened to them, have been forever cast out? Or have we before us an ideal representation of the true Church of Christ as she exists now, and before a final separation has been made between the righteous and the wicked? Unquestionably the first aspect of the passage leads to the former view; and, if there be anything like a chronological statement of events in the Apocalypse, no other may be possible. But we have already seen that the thought of chronology must be banished from this book. The Apocalypse contains simply a series of visions intended to exhibit, with all the force of that inspiration under which the Seer wrote, certain great truths connected with the revelation in humanity of the Eternal Son. It is intended, too, to exhibit these in their ideal, and not merely in their historical, form. They are indeed to appear in history; but, inasmuch as they do not appear there in their ultimate and completed form, we are taken beyond the limited field of historical manifestation. We see them in their real and essential nature, and as they are, in themselves, whether we think of evil on the one hand, or of good on the other. In this treatment of them, however, chronology disappears. Such being the case, we are prepared to ask whether the vision of the new Jerusalem belongs to the end, or whether it expresses what, under the Christian dispensation, is always ideally true.

1. It must be borne in mind that the new Jerusalem, though described as a city, is really a figure, not of a place, but of a people. It is not the final home of the redeemed. It is the redeemed themselves. It is “the bride, the wife of the Lamb.”* Whatever is said of it is said of the true followers of Jesus; and the great question, therefore, that has to be considered is, whether St. Johns description is applicable to them in their present Christian condition, or whether it is suitable to them only when they have entered upon their state of glorification beyond the grave. (* Rev 21:9)

2. The vision is really an echo of Old Testament prophecy. We have already seen this in many particulars, and the correspondence might easily have been traced in many more. “It is all,” says Isaac Williams, as he begins his comment upon the particular points of the description – “It is all from Ezekiel: The hand of the Lord was upon me, and brought me in the visions of God, and set me upon a very high mountain, by which was as the frame of a city;1 And the glory of the Lord came into the house by the gate toward the east;2 The Lord entered by the eastern gate; therefore shall it be shut, and opened for none but for the Prince.3 Such was the coming of Christs glory from the east into His Church, as so often alluded to before.”4 Other prophets, no doubt, who prophesied of the grace that should come unto us, who testified beforehand of the sufferings of Christ and the glories that should follow, are to be added to Ezekiel, but, whoever they were, it is undeniable that their highest and most glowing representations of that future for which they longed, and the advent of which they were commissioned to proclaim, are reproduced in St. John s description of the new Jerusalem. Of what was it, then, that they spoke? Surely it was of the times of the Messiah upon earth, of that kingdom of God which He was to establish with the beginning, and not with the end, of the Christian dispensation. That they may have looked forward to the world beyond the grave is possible; but any distinction between the first and second coming of our Lord had not yet risen upon their minds. In the simple coming of the Hope of Israel into the world they beheld the accomplishment of every aspiration and longing of the heart of man. And they were right. The distinction which experience taught the New Testament writers to draw was not so much between a first and a second coming of the King as between a kingdom then hidden, but afterwards to be manifested in all its glory. (1 Eze 40:1-2; 2 Eze 43:2 3 Eze 44:1-3; 4The Apocalypse, p. 438)

3. This ideal view of the Messianic age is also constantly brought before us in the New Testament. The character, the privileges, and the blessings of those who are partakers of the spirit of that time are always presented to us as irradiated with a heavenly and perfect glory. St. Paul addresses the various churches to which he wrote as, notwithstanding all their imperfections, “beloved of God,” “sanctified in Christ Jesus,” “saints and faithful brethren in Christ.”1 Christ is “in them,” and they are “in Christ.”2 “Christ loved the Church, and gave Himself up for it; that He might present the Church to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish,”3 – the description evidently applying to the present world, where also the Church is seated, not in earthly, but in “the heavenly, places” with her Lord.4 Our “citizenship” is declared to be “in heaven;”5 and we are even now “come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, to innumerable hosts of angels, and to the general assembly and Church of the first-born, who are enrolled in heaven.”6 Our Lord Himself and St. John, following in His steps, are even more specific as to the present kingdom and the present glory. “In that day,” says Jesus to His disciples, “ye shall know that I am in My Father, and ye in Me, and I in you,”7 and again, “And the glory which Thou hast given Me, I have given unto them; that they may be one, even as We are one;”8 while it is unnecessary to quote the passages meeting us everywhere in the writings of the beloved disciple in which he speaks of eternal life, and that, too, in the full greatness both of its privileges and of its results, as a possession enjoyed by the believer in this present world. The whole witness of the New Testament, in short, is to an ideal, to a perfect, kingdom of God even now established among men, in which sin is conquered, temptation overcome, strength substituted for weakness, death so deprived of its sting that it is no more death, and the Christian, though for a little put to grief in manifold temptations, made “to rejoice greatly with joy unspeakable and glorified.”9 From all this the representation of the new Jerusalem in the Apocalypse differs in no essential respect It enters more into particulars. It illustrates the general thought by a greater variety of detail. But it contains nothing which is not found in principle in the other sacred writers, and which is not connected by them with the heavenly aspect of the Christians pilgrimage to his eternal home. (1 Rom 1:7; 1Co 1:2; Col 1:2; Col 1:2; 2 Col 1:27; 1Co 1:30; Php 3:9; 3 Eph 5:25-27; 4 Eph 1:3; 5 Php 3:20; 6 Heb 12:22-23; 7 Joh 14:20; 8 Joh 17:22; 9 1Pe 1:8)

4. There are distinct indications in the apocalyptic vision which leave no interpretation possible except one, – that the new Jerusalem has come, that it has been in the midst of us for more than eighteen hundred years, that it is now in the midst of us, and that it shall continue to be so wherever its King has those who love and serve Him, walk in His light, and share His peace and joy.

(1) Let us look at Rev 20:9, where we read of “the camp of the saints and the beloved city.” That city is none other than the new Jerusalem, about to be described in the following chapter. It is Jerusalem after the elements of the harlot character have been wholly expelled, and the call of Rev 18:4 has been heard and obeyed, “Come forth, My people, out of her.” She is inhabited now by none but “saints,” who, though they have still to war with the world, are themselves the “called, and chosen, and faithful.” But this “beloved city” is spoken of as in the world, and as the object of attack by Satan and his hosts before the Judgment.* (*Comp. Foxley, Hulsean Lectures, Lect. 1)

(2) Let us look at Rev 21:24 and Rev 22:2 : “And the nations shall walk by the light thereof; and the kings of the earth do bring their glory into it;” “And the leaves of the tree were for the healing of the nations.” Who are these “nations” and these “kings of the earth”? The constant use of the same expressions in other parts of this book, where there can be no doubt as to their meaning, compels us to understand them of nations and kings beyond the pale of the covenant. But if so, the difficulty of realizing the situation at a point of time beyond the Judgment appears to be insuperable, and may be well illustrated by the effort of Hengstenberg to overcome it “Nations,” says that commentator, “in the usage of the Revelation, are not nations generally, but always heathen nations in their natural or Christianized state; compare at Rev 20:3. That we are to think here only of converted heathen is as clear as day. No room for conversion can be found on the further side of Rev 20:15, for everyone who had not been found written in the book of life has already been cast into the lake of fire.”* But the words “or Christianized” in this comment have no countenance from any other passage in the Apocalypse, and in Hengstenbergs note at Rev 20:3 we are referred to nothing but the texts before us. On every other occasion, too, where the word “nations” meets us, it means unconverted, not converted, nations; and here it can mean nothing else. Were the nations spoken of converted, they would be a part of that new Jerusalem which is not the residence of Gods people, but His people themselves. They would be the light, and not such as walk “by the light” of others. They would be the healed, and not those who stand in need of “healing.” These “nations” must be the unconverted, these “kings of the earth” such as have not yet acknowledged Jesus to be their King; and nothing of this can be found beyond Rev 20:15. (*Commentary in Clarks Foreign Theological Library, in loc.)

(3) Let us look at Rev 21:27, where we read, “And there shall in no wise enter into it anything unclean, or he that doeth an abomination and a lie.” These words distinctly intimate that the time for final separation had not yet come. Persons of the wicked character described must be supposed to be alive upon the earth after the new Jerusalem has appeared.

5. Another consideration on the point under discussion may be noticed, which will have weight with those who admit the existence of that principle of structure in St. Johns writings upon which it rests. Alike in the Gospel and in the Apocalypse the Apostle is marked by a tendency to return at the close of a section to what he had said at the beginning, and to shut up, as it were, between the two statements all he had to say. So here. In Rev 1:3 he introduces his Apocalypse with the words, “For the time is at hand.” In Rev 22:10, immediately after closing it, he returns to the thought, “Seal not up the words of the prophecy of this book: for the time is at hand; “that is, the whole intervening revelation is enclosed between these two statements. All of it precedes the “time” spoken of. The new Jerusalem comes before the end.

In the new Jerusalem, therefore, we have essentially a picture, not of the future, but of the present; of the ideal condition of Christ s true people, of His “little flock” on earth, in every age. The picture may not yet be realized in fullness; but every blessing lined in upon its canvas is in principle the believers now, and will be more and more his in actual experience as he opens his eyes to see and his heart to receive. We have been wrong in transferring the picture of the new Jerusalem to the future alone. It belongs also to the past and to the present. It is the heritage of the children of God at the very time when they are struggling with the world; and the thought of it ought to stimulate them to exertion and to console them under suffering.

Fuente: Expositors Bible Commentary