Chapter XXII (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.

1. _And he showed me a pure river of water of life._ In the New Jerusalem; the happy abode of the redeemed. The phrase “water of life,” means _living_ or _running_ water, like a spring or fountain, as contrasted with a stagnant pool. See Notes on John iv. 14. The allusion here is doubtless to the first Eden, where a river watered the garden (Gen. ii. 10, seq.), and as this is a description of Eden recovered, or Paradise regained, it was natural to introduce a river of water also, yet in such a way as to accord with the general description of that future abode of the redeemed. It does not spring up, therefore, from the ground, but flows from the throne of God and the Lamb. Perhaps, also, the writer had in his eye the description in Eze. xlvii. 1‒12, where a stream issues from under the temple, and is parted in different directions. ¶ _Clear as crystal._ See Notes on ch. iv. 6. ¶ _Proceeding out of the throne of God and of the Lamb._ Flowing from the foot of the throne. Comp. ch. iv. 6. This idea is strictly in accordance with Oriental imagery. In the East, fountains and running streams constituted an essential part of the image of enjoyment and prosperity (see Notes on Is. xxxv. 6), and such fountains were common in the courts of Oriental houses. Here, the river is an emblem of peace, happiness, plenty; and the essential thought in its flowing from the throne is, that all the happiness of heaven proceeds from God.

2 In[669] the midst of [670]the street of it, and on either
side of the river, _was there_ [671]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.

2. _In the midst of the street of it._ Professor Stuart renders this, “between the street thereof and the river;” and says that “the writer conceives of the river as running through the whole city; {453} then of streets parallel to it on either side; and then, on the banks of the river, between the water and the street, the whole stream is lined on either side with two rows of the tree of life.” The more common interpretation, however, is doubtless admissible, and would give a more beautiful image; that in the street, or streets of the city, as well as on the banks of the river, the tree of life was planted. It abounded everywhere. The city had not only a river passing through it, but it was pervaded by streets, and all those streets were lined and shaded with this tree. The idea in the mind of the writer is that of _Eden_ or _Paradise_; but it is not the Eden of the book of Genesis, or the Oriental or Persian Paradise: it is a picture where all is combined, that in the view of the writer would constitute beauty, or contribute to happiness. ¶ _And on either side of the river._ As well as in all the streets. The writer undoubtedly conceives of a single river running through the city――probably as meandering along――and that river lined on both sides with the tree of life. This gives great beauty to the imagery. ¶ _|Was there| the tree of life._ Not a single tree, but it abounded everywhere――on the banks of the river, and in all the streets. It was the _common_ tree in this blessed Paradise――of which all might partake, and which was everywhere the emblem of immortality. In this respect, this new Paradise stands in strong contrast with that in which Adam was placed at his creation, where there seems to have been a single tree that was designated as the tree of life, Ge. iii. 22, 23. In the future state of the blessed, that tree will abound, and all may freely partake of it; the emblem, the pledge of immortal life, will be constantly before the eyes, whatever part of the future abode may be traversed, and the inhabitants of that blessed world may constantly partake of it. ¶ _Which bare twelve |manner of| fruits._ “Producing twelve fruit-harvests; not (as our version) twelve manner of fruits” (Professor Stuart). The idea is not that there are twelve kinds of fruit on the same tree, for that is not implied in the language used by John. The literal rendering is, “producing twelve _fruits_”――ποιοῦν καρποὺς δώδεκα. The word “_manner_” has been introduced by the translators without authority. The idea is, that the tree bore every month in the year, so that there were twelve fruit-harvests. It was not like a tree that bears but once a year, or in one season only, but it _constantly_ bore fruit――it bore every month. The idea is that of _abundance_, not _variety_. The supply never fails; the tree is never barren. As there is but a single class of trees referred to, it might have been supposed, perhaps, that, according to the common method in which fruit is produced, there would be sometimes plenty and sometimes want; but the writer says that, though there _is_ but one kind, yet the supply is ample. The tree is everywhere; it is constantly producing fruit. ¶ _|And| yielded her fruit every month._ The word “_and_” is also supplied by the translators, and introduces an idea which is not in the original, as if there was not only a _succession_ of harvests, which _is_ in the text, but that each one differed from the former, which is _not_ in the text. The proper translation is, “producing twelve fruits, yielding or rendering its fruit in each month.” Thus there is, indeed, a succession of fruit-crops, but it is the same kind of fruit. We are not to infer, however, that there will not be _variety_ in the occupations and the joys of the heavenly state, for there can be no doubt that there will be ample diversity in the employments, and in the sources of happiness, in heaven; but the single thought expressed here is, that the means of life _will be abundant_: the trees of life will be everywhere, and they will be constantly yielding fruit. ¶ _And the leaves of the tree._ Not only the _fruit_ will contribute to give life, but even the _leaves_ will be salutary. Everything about it will contribute to sustain life. ¶ _|Were| for the healing._ That is, they contribute to impart life and health to those who had been diseased. We are not to suppose that there will be sickness, and a healing process in heaven, for that idea is expressly excluded in ch. xxi. 4; but the meaning is, that the life and health of that blessed world will have been imparted by partaking of that tree; and the writer says that, in fact, it was owing to it that they who dwell there had been healed of their spiritual maladies, and had been made to live for ever. ¶ _Of the nations._ Of all the nations assembled there, ch. xxi. 24. {454} There is a close resemblance between the language here used by John and that used by Ezekiel (xlvii. 12), and it is not improbable that both these writers refer to the same thing. Comp. also in the Apocrypha, 2 Esdras ii. 12; viii. 52‒54.

3 And [672]there shall be no more curse: but the [673]throne
of God and of the Lamb shall be in it; and his [674]servants
shall serve him:

3. _And there shall be no more curse._ This is doubtless designed to be in strong contrast with our present abode; and it is affirmed that what now properly comes under the name of a _curse_, or whatever is part of the curse pronounced on man by the fall, will be there unknown. The earth will be no more cursed, and will produce no more thorns and thistles; man will be no more compelled to earn his bread by the sweat of his brow; woman will be no more doomed to bear the sufferings which she does now; and the abodes of the blessed will be no more cursed by sickness, sorrow, tears, and death. ¶ _But the throne of God and of the Lamb shall be in it._ God will reign there for ever; the principles of purity and love which the Lamb of God came to establish, will pervade that blessed abode to all eternity. ¶ _And his servants shall serve him._ All his servants that are there; that is, all the inhabitants of that blessed world. For the meaning of this passage, see Notes on ch. vii. 15.

4 And[675] they shall see his face; and [676]his name _shall
be_ in their foreheads.

4. _And they shall see his face._ See Notes on Mat. xviii. 10. They would be constantly in his presence, and be permitted continually to behold his glory. ¶ _And his name |shall be| in their foreheads._ They shall be designated as his. See Notes on ch. iii. 12; vii. 3; xiii. 16.

5 And[677] there shall be no night there: and they need no
candle, neither light of the sun; for [678]the Lord God giveth
them light: and [679]they shall reign for ever and ever.

5. _And there shall be no night there._ Notes on ch. xxi. 25. ¶ _And they need no candle._ No lamp; no artificial light, as in a world where there is night and darkness. ¶ _Neither light of the sun; for the Lord God_, &c. Notes on ch. xxi. 23. ¶ _And they shall reign for ever and ever._ That is, with God; they shall be as kings. See Notes on ch. v. 10; xx. 6. Comp. Notes on Ro. viii. 16; 2 Ti. ii. 11, 12.

REMARKS ON CHAP. XXI., XXII. 1‒5.

This portion of the Apocalypse contains the most full and complete continuous description of the state of the righteous, in the world of blessedness, that is to be found in the Bible. It seems to be proper, therefore, to pause on it for a moment, and to state in a summary manner what will be the principal features of that blessedness. All can see that, as a description, it occupies an appropriate place, not only in regard to this book, but to the volume of revealed truth. In reference to this particular book, it is the appropriate close of the account of the conflicts, the trials, and the persecutions of the church; in reference to the whole volume of revealed truth, it is appropriate because it occurs in the last of the inspired books that was written. It was proper that a volume of revealed truth given to mankind, and designed to describe a great work of redeeming mercy, _should_ close with a description of the state of the righteous after death.

The principal features in the description are the following:――

(1) There will be a new heaven and a new earth: a new order of things, and a world adapted to the condition of the righteous. There will be such changes produced in the earth, and such abodes fitted up for the redeemed, that it will be proper to say that they are _new_, ch. xxi. 1.

(2) The _locality_ of that abode is not determined. No particular _place_ is revealed as constituting heaven; nor is it intimated that there would be such a _place_. For anything that appears, the universe at large will be heaven――the earth and all worlds; and we are left free to suppose that the redeemed will yet occupy any position of the universe, and be permitted to behold the peculiar glories of the divine character that are manifested in each of the worlds that he has made. Comp. Notes on 1 Pe. i. 12. That there may be some one place in the universe that will be their permanent home, and that will be more properly called _heaven_, where the glory of their God and Saviour will be peculiarly manifested, is not improbable; but still there is nothing to prevent the hope and the belief that in the infinite duration that awaits them they will be permitted to {455} visit all the worlds that God has made, and to learn in each, and from each; all that he has peculiarly manifested of his own character and glory there.

(3) That future state will be entirely and for ever free from all the consequences of the apostasy as now seen on the earth. There will be neither tears, nor sorrow, nor death, nor crying, nor pain, nor curse, ch. xxi. 4; xxii. 3. It will, therefore, be a perfectly happy abode.

(4) It will be pure and holy. Nothing will ever enter there that shall contaminate and defile, ch. xxi. 8, 27. On this account, also, it will be a happy world, for (a) all real happiness has its foundation in holiness; and (b) the source of all the misery that the universe has experienced is sin. Let that be removed, and the earth would be happy; let it be extinguished from any world, and its happiness will be secure.

(5) It will be a world of perfect light, ch. xxi. 22‒25; xxii. 5. There will be (a) literally no night there; (b) spiritually and morally there will be no darkness――no error, no sin. Light will be cast on a thousand subjects now obscure; and on numerous points pertaining to the divine government and dealings which now perplex the mind there will be poured the splendour of perfect day. All the darkness that exists here will be dissipated there; all that is now obscure will be made light. And in view of this fact, we may well submit for a little time to the mysteries which hang over the divine dealings here. The Christian is destined to live for ever and ever. He is capable of an eternal progression in knowledge. He is soon to be ushered into the splendours of that eternal abode where there is no need of the light of the sun or the moon, and where there is no night. In a little time――a few weeks or days――by removal to that higher state of being, he will have made a degree of progress in true knowledge compared with which all that can be learned here is a nameless trifle. In that future abode he will be permitted to know all that is to be known in those worlds that shine upon his path by day or by night; all that is to be known in the character of their Maker, and the principles of his government; all that is to be known of the glorious plan of redemption; all that is to be known of the reasons why sin and woe were permitted to enter this beautiful world. There, too, he will be permitted to enjoy all that there is to be enjoyed in a world without a cloud and without a tear; all that is beatific in the friendship of God the Father, of the Ascended Redeemer, of the Sacred Spirit; all that is blessed in the goodly fellowship of the angels, of the apostles, of the prophets; all that is rapturous in reunion with those that were loved on the earth. Well, then, may he bear with the darkness and endure the trials of this state a little longer.

(6) It will be a world of surpassing splendour. This is manifest by the description of it in ch. xx., as a gorgeous city, with ample dimensions, with most brilliant colours, set with gems, and composed of pure gold. The writer, in the description of that abode, has accumulated all that is gorgeous and magnificent, and doubtless felt that even _this_ was a very imperfect representation of that glorious world.

(7) That future world will be an abode of the highest conceivable happiness. This is manifest, not only from the fact stated that there will be no pain or sorrow here, but from the positive description in ch. xxii. 1, 2. It was, undoubtedly, the design of the writer, under the image of a _Paradise_, to describe the future abode of the redeemed as one of the highest happiness――where there would be an ample and a constant supply of every want, and where the highest ideas of enjoyment would be realized. And,

(8) All this will be eternal. The universe, so vast and so wonderful, seems to have been made to be fitted to the eternal contemplation of created minds, and _in_ this universe there is an adaptation for the employment of mind for ever and ever.

If it be asked now why John, in the account which he has given of the heavenly state, adopted this figurative and emblematic mode of representation, and why it did not please God to reveal _any more_ respecting the nature of the employments and enjoyments of the heavenly world, it may be replied, (a) That this method is eminently in accordance {456} with the general character of the book, as a book of symbols and emblems. (b) He has stated _enough_ to give us a general and a most attractive view of that blessed state. (c) It is not certain that we would have appreciated it, or could have comprehended it, if a more minute and literal description had been given. That state may be so unlike this that it is doubtful whether we could have comprehended _any_ literal description that could have been given. How little of the future and the unseen can ever be known by a mere description; how faint and imperfect a view can we ever obtain of anything by the mere use of words, and especially of objects which have no resemblance to anything which we have seen! Who ever obtained any adequate idea of Niagara by a mere description? To what Greek or Roman mind, however cultivated, could there have been conveyed the idea of a printing-press, of a locomotive engine, of the magnetic telegraph, by mere description? Who can convey to one born blind an idea of the prismatic colours; or to the deaf an idea of sounds? If we may imagine the world of insect tribes to be endowed with the power of language and thought, how could the gay and gilded butterfly that to-day plays in the sunbeam impart to its companions of yesterday――low and grovelling worms――any adequate idea of that new condition of being into which it had emerged? And how do we know that _we_ could comprehend _any_ description of that world where the righteous dwell, or of employments and enjoyments so unlike our own?

* * * * *

I cannot more appropriately close this brief notice of the revelations of the heavenly state than by introducing an ancient poem, which seems to be founded on this portion of the Apocalypse, and which is the original of one of the most touching and beautiful hymns now used in Protestant places of worship――the well-known hymn which begins, “Jerusalem! my happy home!” This hymn is deservedly a great favourite, and is an eminently beautiful composition. It is, however, of Roman Catholic origin. It is found in a small volume of miscellaneous poetry, sold at Mr. Bright’s sale of manuscripts in 1844, which has been placed in the British Museum, and now forms the additional MS. 15,225. It is referred, by the lettering on the book, to the age of Elizabeth, but it is supposed to belong to the subsequent reign. The volume seems to have been formed by or for some Roman Catholic, and contains many devotional songs or hymns, interspersed with others of a more general character. See Littell’s _Living Age_, vol. xxviii. pp. 333‒336. The hymn is as follows:――

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 harbour 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,[680]
There’s 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 joys, 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 to 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 spider’s 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 crown’d 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.
{457}
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.

There’s nectar and ambrosia made,
There’s 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 quire;
Ten thousand times that man were blest
That might this music[681] 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 Austin 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!

ANALYSIS OF CHAPTER XXII. 6‒20.

This portion of the book of Revelation is properly the epilogue, or conclusion. The main purposes of the vision are accomplished; the enemies of the church are quelled; the church is triumphant; the affairs of the world are wound up; the redeemed are received to their blissful, eternal abode; the wicked are cut off; the earth is purified, and the affairs of the universe are fixed on their permanent foundation. A few miscellaneous matters, therefore, close the book.

(1) A solemn affirmation on the part of him who had made these revelations, that they are true, and that they will be speedily accomplished, and that he will be blessed or happy who shall keep the sayings of the book, ver. 6, 7.

(2) The effect of all these things on John himself, leading him, as in a former case (ch. xix. 10), to a disposition to worship him who had been the medium in making to him such extraordinary communications, ver. 8, 9.

(3) A command not to seal up what had been revealed, since the time was near. These things would soon have their fulfilment, and it was proper that the prophecies should be unsealed, or open, both that the events might be compared with the predictions, and that a persecuted church might be able to see what would be the _result_ of all these things, and to find consolation in the assurance of the final triumph of the Son of God, ver. 10.

(4) The fixed and unchangeable state of the righteous and the wicked, ver. 11‒13.

(5) The blessedness of those who keep the commandments of God, and who enter into the New Jerusalem, ver. 14, 15.

(6) Jesus, the root and the offspring of David, and the bright and morning star, proclaims himself to be the Author of all these revelations by the instrumentality of an angel, ver. 16.

(7) The universal invitation of the gospel――the language of Jesus himself――giving utterance to his strong desire for the salvation of men, ver. 17.

(8) A solemn command not to change anything that had been revealed in this book, either by adding to it or taking from it, ver. 18, 19.

(9) The assurance that he who had made these revelations would come quickly, and the joyous assent of John to this, and prayer that his advent might soon occur, ver. 20.

(10) Tho benediction, ver. 21.

6 And he said unto me, These sayings _are_ faithful and true:
and the Lord God of the holy prophets [682]sent his angel to
show unto his servants the things which must shortly be done.

6. _And he said unto me._ The angel-interpreter, who had showed John the vision of the New Jerusalem, ch. xxi. 9, 10. As these visions are now at an {458} end, the angel comes to John directly, and assures him that all these things are true――that there has been no deception of the senses in these visions, but that they were really divine disclosures of what would soon and certainly occur. ¶ _These sayings |are| faithful and true._ These communications――all that has been disclosed to you by symbols, or in direct language. See Notes on ch. xxi. 5. ¶ _And the Lord God of the holy prophets._ The same God who inspired the ancient prophets. ¶ _Sent his angel._ See Notes on ch. i. 1. ¶ _To show unto his servants._ To all his servants――that is, to all his people, by the instrumentality of John. The revelation was made to him, and he was to record it for the good of the whole church. ¶ _The things which must shortly be done._ The beginning of which must soon occur――though the series of events extended into distant ages, and even into eternity. See Notes on ch. i. 1‒3.

7 Behold, [683]I come quickly: blessed _is_ he that keepeth
the sayings of the prophecy of this book.

7. _Behold, I come quickly._ See Notes on ch. i. 3. The words here used are undoubtedly the words of the Redeemer, although they are apparently repeated by the angel. The meaning is, that they were used by the angel as the words of the Redeemer. See ver. 12, 20. ¶ _Blessed is he that keepeth the sayings of the prophecy of this book._ That receives them as a divine communication; that makes use of them to comfort himself in the days of darkness, persecution, and trial; and that is obedient to the precepts here enjoined. See Notes on ch. i. 3.

8 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 showed me these things.

8. _And I John saw these things, and heard |them|._ That is, I _saw_the parts that were disclosed by pictures, visions, and symbols; I _heard_ the parts that were communicated by direct revelation. ¶ _And when I had heard and seen, I fell down to worship before the feet of the angel_, &c. As he had done on a former occasion. See Notes on ch. xix. 10. John appears to have been entirely overcome by the extraordinary nature of the revelations made to him, and not improbably entertained some suspicion that it was the Redeemer himself who had manifested himself to him in this remarkable manner.

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.

9. _Then saith he unto me, See |thou do it| not._ See Notes on ch. xix. 10. ¶ _For I am thy fellow-servant._ Notes on ch. xix. 10. ¶ _And of thy brethren the prophets._ In ch. xix. 10, it is “of thy brethren that have the testimony of Jesus.” Here the angel says that, in the capacity in which he appeared to John, he belonged to the general rank of the prophets, and was no more entitled to worship than any of the prophets had been. Like them, he had merely been employed to disclose important truths in regard to the future; but as the prophets, even the most eminent of them, were not regarded as entitled to worship on account of the communications which they had made, no more was he. ¶ _And of them which keep the sayings of this book._ “I am a mere creature of God. I, like men, am under law, and am bound to observe the law of God.” The “sayings of this book” which he says he kept, must be understood to mean those great principles of religion which it enjoined, and which are of equal obligation on men and angels. ¶ _Worship God._ Worship God only. Notes on ch. xix. 10.

10 And he saith unto me, [684]Seal not the sayings of the
prophecy of this book: for the time is at hand.

10. _And he saith unto me._ The angel. ¶ _Seal not the sayings of the prophecy of this book._ That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, see Notes on ch. v. 1. Isaiah (viii. 16; xxx. 8) and Daniel (viii. 26; xii. 4, 9) were commanded to seal up their prophecies. Their prophecies related to far-distant times, and the idea in their being commanded to seal them was, that they should make the record {459} sure and unchangeable; that they should finish it, and lay it up for future ages; so that, in far-distant times, the events might be compared with the prophecy, and it might be seen that there was an exact correspondence between the prophecy and the fulfilment. Their prophecies would not be immediately demanded for the use of persecuted saints, but would pertain to future ages. On the other hand, the events which John had predicted, though in their ultimate development they were to extend to the end of the world, and even into eternity, were about to _begin_ to be fulfilled, and were to be of immediate use in consoling a persecuted church. John, therefore, was directed _not_ to seal up his predictions; not to lay them away, to be opened, as it were, in distant ages; but to leave them _open_, so that a persecuted church might pave access to them, and might, in times of persecution and trial, have the assurance that the principles of their religion would finally triumph. See Notes on ch. x. 2. ¶ _For the time is at hand._ That is, they are soon to _commence_. It is not implied that they would be soon _completed_. The idea is, that as the scenes of persecution were soon to open upon the church, it was important that the church should have access to these prophecies of the final triumph of religion, to sustain it in its trials. Comp. Notes on ch. i. 1, 3.

11 He[685]that is unjust, let him be unjust still: and he
which is filthy, let him be filthy still: and [686]he that is
righteous, let him be righteous still: and he that is holy,
let him be holy still.

11. _He that is unjust, let him be unjust still._ This must refer to the scenes beyond the judgment, and must be intended to affirm an important truth in regard to the condition of men in the future state. It cannot refer to the condition of men on this side the grave, for there is no fixed and unchangeable condition in this world. At the close of this book, and at the close of the whole volume of revealed truth, it was proper to declare, in the most solemn manner, that when these events were consummated, everything would be fixed and unchanging; that all who were then found to be righteous would remain so for ever; and that none who were impenitent, impure, and wicked, would ever change their character or condition. That this is the meaning here seems to me to be plain; and this sentiment accords with all that is said in the Bible of the final condition of the righteous and the wicked. See Mat. xxv. 46; Ro. ii. 6‒9; 1 Th. i. 7‒10; Da. xii. 2; Ec. xi. 3. Every assurance is held out in the Bible that the righteous will be secure in holiness and happiness, and that there will be no danger――no possibility――that they will fall into sin, and sink to woe; and by the same kind of arguments by which it is proved that their condition will be unchanging, is it demonstrated that the condition of the wicked will be unchanging also. The argument for the eternal punishment of the wicked is as strong as that for the eternal happiness of the righteous; and if the one is open to doubt, there is no security for the permanence of the other. The word _unjust_ here is a general term for an unrighteous or wicked man. The meaning is, that he to whom that character properly belongs, or of whom it is properly descriptive, will remain so for ever. The design of this seems to be, to let the ungodly and the wicked know that there is no change beyond the grave, and by this solemn consideration to warn them _now_ to flee from the wrath to come. And assuredly no more solemn consideration can ever be presented to the human mind than this. ¶ _And he which is filthy, let him be filthy still._ The word _filthy_ here is, of course, used with reference to _moral_ defilement or pollution. It refers to the sensual, the corrupt, the profane; and the meaning is, that their condition will be fixed, and that they will remain in this state of pollution for ever. There is nothing more awful than the idea that a polluted soul will be always polluted; that a heart corrupt will be always corrupt; that the defiled will be put for ever beyond the possibility of being cleansed from sin. ¶ _And he that is righteous, let him be righteous still._ The just, the upright man――in contradistinction from the _unjust_ mentioned in the first part of the verse. ¶ _And he that is holy, let him be holy still._ He that is pure, in contradistinction from the _filthy_ mentioned in the former part of the verse. The righteous and the holy will be confirmed in their character and condition, as well as the wicked. The affirmation {460} that their condition will be fixed is as strong as that that of the wicked will be――and no stronger; the entire representation is, that all beyond the judgment will be unchanging for ever. Could any more solemn thought be brought before the mind of man?

12 And behold, [687]I come quickly; and my reward _is_ with me,
[688]to give every man according as his work shall be.

12. _And behold, I come quickly._ See Notes on ch. i. 1, 3. These are undoubtedly the words of the Redeemer; and the meaning is, that the period when the unchanging sentence would be passed on each individual――on the unjust, the filthy, the righteous, and the holy――would not be remote. The _design_ of this seems to be to impress on the mind the solemnity of the truth that the condition hereafter will soon be fixed, and to lead men to prepare for it. In reference to each individual, the period is near when it is to be determined whether he will be holy or sinful to all eternity. What thought could there be more adapted to impress on the mind the importance of giving immediate attention to the concerns of the soul? ¶ _And my reward |is| with me._ I bring it with me to give to every man: either life or death; heaven or hell; the crown or the curse. He will be prepared immediately to execute the sentence. Compare Mat. xxv. 31‒46. ¶ _To give every man according as his work shall be._ See Notes on Mat. xvi. 27; Ro. ii. 6; 2 Co. v. 10.

13 I[689] am Alpha and Omega, the beginning and the end, the
first and the last.

13. _I am Alpha and Omega_, &c. See Notes on ch. i. 8, 11. The idea here is, that he will thus show that he is the first and the last――the beginning and the end. He originated the whole plan of salvation, and he will determine its close; he formed the world, and he will wind up its affairs. In the beginning, the continuance, and the end, he will be recognized as the same being presiding over and controlling all.

14 Blessed[690] _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.

14. _Blessed are they that do his commandments._ See Notes on ch. i. 3; xxii. 7. ¶ _That they may have right._ That they may be entitled to approach the tree of life; that this privilege may be granted to them. It is not a _right_ in the sense that they have _merited_ it, but in the sense that the privilege is conferred on them as one of the rewards of God, and that, in virtue of the divine arrangements, they will be entitled to this honour. So the word here used――ἐξουσία――means in Jn. i. 12, rendered _power_. The _reason_ why this right or privilege is conferred is not implied in the use of the word. In this case it is by _grace_, and all the _right_ which they have to the tree of life is founded on the fact that God has been pleased graciously to confer it on them. ¶ _To the tree of life._ See Notes on ver. 2. They would not be forbidden to approach the tree as Adam was, but would be permitted always to partake of it, and would live for ever. ¶ _And may enter in through the gates into the city._ The New Jerusalem, ch. xxi. 2. They would have free access there; they would be permitted to abide there for ever.

15 For [691]without _are_ [692]dogs, and sorcerers, and
whoremongers, and murderers, and idolaters, and whosoever
loveth and maketh a lie.

15. _For without |are| dogs._ The wicked, the depraved, the vile: for of such characters the dogs, an unclean animal among the Jews, was regarded as a symbol, De. xxiii. 18. On the meaning of the expression, see Notes on Phi. iii. 2. The word “without” means that they would not be admitted into the heavenly city, the New Jerusalem, ch. xxi. 8, 27. ¶ _And sorcerers_, &c. All these characters are specified in ch. xxi. 8, as excluded from heaven. See Notes on that verse. The only change is, that those who “love and make a lie” are added to the list; that is, who delight in lies, or that which is false.

16 I Jesus have sent mine angel to testify unto you these
things in the churches. I am [693]the root and the offspring
of David, _and_ the bright and morning star.

16. _I Jesus._ Here the Saviour appears expressly as the speaker――ratifying and confirming all that had been communicated by the instrumentality of the angel. ¶ _Have sent mine angel._ Notes on ch. i. 1. ¶ _To testify unto you._ That is, to be a witness for me in communicating {461} these things to you. ¶ _In the churches._ Directly and immediately to the seven churches in Asia Minor (ch. ii. iii.); remotely and ultimately to all churches to the end of time. Comp. Notes on ch. i. 11. ¶ _I am the root._ Not the root in the sense that David sprang from him, as a tree does from a root, but in the sense that he was the “_root-shoot_” of David, or that he himself sprang from him, as a sprout starts up from a decayed and fallen tree――as of the oak, the willow, the chestnut, &c. See this explained in the Notes on Is. xi. 1. The meaning then is, not that he was the _ancestor_ of David, or that David sprang from him, but that he was the offspring of David, according to the promise in the Scripture, that the Messiah should be descended from him. No argument, then, can be derived from this passage in proof of the pre-existence, or the divinity of Christ. ¶ _And the offspring._ The descendant; the progeny of David; “the seed of David according to the flesh.” See Notes on Ro. i. 3. It is not unusual to employ two words in close connection to express the same idea with some slight shade of difference. ¶ _|And| the bright and morning star._ See Notes on ch. ii. 28. It is not uncommon to compare a prince, a leader, a teacher, with that bright and beautiful star which at some seasons of the year precedes the rising of the sun, and leads on the day. Comp. Notes on Is. xiv. 12. The reference here is to that star as the harbinger of day; and the meaning of the Saviour is, that he sustains a relation to a dark world similar to this beautiful star. At one time he is indeed compared with the sun itself in giving light to the world; here he is compared with that morning star rather with reference to its _beauty_ than its _light_. May it not also have been one object in this comparison to lead us, when we look on that star, to think of the Saviour? It is perhaps the most beautiful object in nature; it succeeds the darkness of the night; it brings on the day――and as it mingles with the first rays of the morning, it seems to be so joyous, cheerful, exulting, bright, that nothing can be better adapted to remind us of Him who came to lead on eternal day. Its _place_――the first thing that arrests the eye in the morning――might serve to remind us that the Saviour should be the first object that should draw the eye and the heart on the return of each day. In each trial――each scene of sorrow――let us think of the bright star of the morning as it rises on the darkness of the night――emblem of the Saviour rising on our sorrow and our gloom.

17 And the Spirit and [694]the bride say, [695]Come. And let
him that heareth say, Come. And [696]let him that is athirst
come: and whosoever will, let him take the water of life
freely.

17. _And the Spirit and the bride say, Come._ That is, come to the Saviour; come and partake of the blessings of the gospel; come and be saved. The construction demands this interpretation, as the latter part of the verse shows. The design of this whole verse is, evidently, to show the freeness of the offers of the gospel; to condense in a summary manner all the invitations of mercy to mankind; and to leave on the mind at the close of the book a deep impression of the ample provision which has been made for the salvation of a fallen race. Nothing, it is clear, could be more appropriate at the close of this book, and at the close of the whole volume of revealed truth, than to announce, in the most clear and attracting form, that salvation is free to all, and that whosoever will may be saved. ¶ _The Spirit._ The Holy Spirit. He entreats all to come. This he does (a) in all the recorded invitations in the Bible――for it is by the inspiration of that Spirit that these invitations are recorded; (b) by all his influences on the understandings, the consciences, and the hearts of men; (c) by all the proclamations of mercy made by the preaching of the gospel, and by the appeal which friend makes to friend, and neighbour to neighbour, and stranger to stranger――for all these are methods in which the Spirit invites men to come to the Saviour. ¶ _And the bride._ The church. See Notes, ch. xxi. 2, 9. That is, the church invites all to come and be saved. This it does (a) by its ministers, whose main business it is to extend this invitation to mankind; (b) by its ordinances――constantly setting forth the freeness of the gospel; (c) by the lives of its consistent members――showing the excellency and the desirableness of true religion; (d) by all its efforts to do good in the world; (e) by the example of {462} those who are brought into the church――showing that all, whatever may have been their former character, may be saved; and (f) by the direct appeals of its individual members. Thus a Christian parent invites his children; a brother invites a sister, and a sister invites a brother; a neighbour invites his neighbour, and a stranger a stranger; the master invites his servant, and the servant his master. The church on earth and the church in heaven unite in the invitation, saying, Come. The living father, pastor, friend, invites――and the voice of the departed father, pastor, friend, now in heaven, is heard re-echoing the invitation. The once-loved mother that has gone to the skies still invites her children to come; and the sweet-smiling babe that has been taken up to the Saviour stretches out its arms from heaven, and says to its mother――_Come_. ¶ _Say, Come._ That is, come to the Saviour; come into the church; come to heaven. ¶ _And let him that heareth say, Come._ Whoever hears the gospel, let him go and invite others to come. Nothing could more strikingly set forth the freeness of the invitation of the gospel than this. The authority to make the invitation is not limited to the ministers of religion; it is not even confined to those who accept it themselves. All persons, even though _they_ should not accept of it, are authorized to tell others that they may be saved. One impenitent sinner may go and tell another impenitent sinner that if he will he may find mercy and enter heaven. How _could_ the offer of salvation be made more freely to mankind? ¶ _And let him that is athirst come._ Whoever desires salvation, as the weary pilgrim desires a cooling fountain to allay his thirst, let him come as freely to the gospel as that thirsty man would stoop down at the fountain and drink. See Notes on Is. lv. 1. Comp. Notes on Mat. v. 6; Jn. vii. 37; Re. xxi. 6. ¶ _And whosoever will, let him take the water of life freely._ Ch. xxi. 6. Every one that is disposed to come, that has any sincere wish to be saved, is assured that he may live. No matter how unworthy he is; no matter what his past life has been; no matter how old or how young, how rich or how poor; no matter whether sick or well, a freeman or a slave; no matter whether educated or ignorant; no matter whether clothed in purple or in rags――riding in state or laid at the gate of a rich man full of sores, the invitation is freely made to all to come and be saved. With what more appropriate truth _could_ a revelation from heaven be closed?

18 For I testify unto every man that heareth the words of the
prophecy of this book, [697]If any man shall add unto these
things, God shall add unto him the plagues that are written in
this book:

18. _For I testify._ The writer does not specify who is meant by the word “_I_” in this place. The most natural construction is to refer it to the writer himself, and not to the angel, or the Saviour. The meaning is, “I bear this solemn witness, or make this solemn affirmation, in conclusion.” The object is to guard his book against being corrupted by any interpolation or change. It would seem not improbable, from this, that as early as the time of John, books were liable to be corrupted by additions or omissions, or that at least there was felt to be great danger that mistakes might be made by the carelessness of transcribers. Against this danger, John would guard this book in the most solemn manner. Perhaps he felt, too, that as this book would be necessarily regarded as obscure from the fact that symbols were so much used, there was great danger that changes would be made by well-meaning persons with a view to make it appear more plain. ¶ _Unto every man that heareth the words of the prophecy of this book._ The word “heareth” seems here to be used in a very general sense. Perhaps in most cases persons would be made acquainted with the contents of the book by hearing it read in the churches; but still the spirit of the declaration must include all methods of becoming acquainted with it. ¶ _If any man shall add unto these things._ With a view to furnish a more full and complete revelation; or with a profession that new truth had been communicated by inspiration. The reference here is to the book of Revelation only――for at that time the books that now constitute what we call _the Bible_ were not collected into a single volume. This {463} passage, therefore, should not be adduced as referring to the whole of the sacred Scriptures. Still, the _principle_ is one that is thus applicable; for it is obvious that no one has a right to change any part of a revelation which God makes to man; to presume to add to it, or to take from it, or in any way to modify it. Comp. Notes, 2 Ti. iii. 16. ¶ _God shall add unto him the plagues that are written in this book._ These “plagues” refer to the numerous methods described in this book as those in which God would bring severe judgment upon the persecutors of the church and the corrupters of religion. The meaning is, that such a person would be regarded as an enemy of his religion, and would share the fearful doom of all such enemies.

19 And if any man shall take away from the words of the book
of this prophecy, [698]God shall take away his part [699]out
of the book of life, and out of the holy city, and _from_ the
things which are written in this book.