Verse 2

The harmonious unity of Scripture is herein exhibited. The Fathers compared it to a ring, an unbroken circle, returning into itself. Between the events of Genesis and those at the close of the Apocalypse, at least six thousand or seven thousand years intervene; and between Moses the first writer and John the last about one thousand five hundred years. How striking it is that, as in the beginning we found Adam and Eve, his bride, in innocence m Paradise, then tempted by the serpent, and driven from the tree of life, and from the pleasant waters of Eden, yet not without a promise of a Redeemer who should crush the serpent; so at the close, the old serpent cast out for ever by the second Adam, the Lord from heaven, who appears with His Bride, the Church, in a better Paradise, and amidst better waters (Rev 22:1): the tree of life also is there with all its healing properties, not guarded with a flaming sword, but open to all who overcome (Rev 2:7), and there is no more curse. street of it--that is, of the city. on either side of the river--ALFORD translates, "In the midst of the street of it (the city) and of the river, on one side and on the other" (for the second Greek, "enteuthen," A, B, and Syriac read, ekeithen: the sense is the same; compare Greek, Joh 19:18); thus the trees were on each side in the middle of the space between the street and the river. But from Eze 47:7, I prefer English Version. The antitype exceeds the type: in the first Paradise was only one tree of life; now there are "very many trees at the bank of the river, on the one side and on the other." To make good sense, supposing there to be but one tree, we should either, as MEDE, suppose that the Greek for street is a plain washed on both sides by the river (as the first Paradise was washed on one side by the Tigris, on the other by the Euphrates), and that in the midst of the plain, which itself is in the midst of the river's branches, stood the tree: in which case we may translate, "In the midst of the street (plain) itself, and of the river (having two branches flowing) on this and on that side, was there the tree of life." Or else with DURHAM suppose, the tree was in the midst of the river, and extending its branches to both banks. But compare Eze 47:12, the millennial type of the final Paradise; which shows that there are several trees of the one kind, all termed "the tree of life." Death reigns now because of sin; even in the millennial earth sin, and therefore death, though much limited, shall not altogether cease. But in the final and heavenly city on earth, sin and death shall utterly cease. yielded her fruit every month--Greek, "according to each month"; each month had its own proper fruit, just as different seasons are now marked by their own productions; only that then, unlike now, there shall be no season without its fruit, and there shall be an endless variety, answering to twelve, the number symbolical of the world-wide Church (compare Note, see on Rev 12:1; Rev 21:14). ARCHBISHOP WHATLEY thinks that the tree of life was among the trees of which Adam freely ate (Gen 2:9, Gen 2:16-17), and that his continuance in immortality was dependent on his continuing to eat of this tree; having forfeited it, he became liable to death; but still the effects of having eaten of it for a time showed themselves in the longevity of the patriarchs. God could undoubtedly endue a tree with special medicinal powers. But Gen 3:22 seems to imply, man had not yet taken of the tree, and that if he had, he would have lived for ever, which in his then fallen state would have been the greatest curse. leaves . . . for . . . healing-- (Eze 47:9, Eze 47:12). The leaves shall be the health-giving preventive securing the redeemed against, not healing them of, sicknesses, while "the fruit shall be for meat." In the millennium described in Eze. 47:1-23 and Rev 20:1-15, the Church shall give the Gospel-tree to the nations outside Israel and the Church, and so shall heal their spiritual malady; but in the final and perfect new Jerusalem here described, the state of all is eternally fixed, and no saving process goes on any longer (compare Rev 22:11). ALFORD utterly mistakes in speaking of "nations outside," and "dwelling on the renewed earth, organized under kings, and saved by the influences of the heavenly city" (!) Compare Rev 21:2, Rev. 21:10-27; the "nations" mentioned (Rev 21:24) are those which have long before, namely, in the millennium (Rev 11:15), become the Lord's and His Christ's.

Verse 3

no more curse--of which the earnest shall be given in the millennium (Zac 14:11). God can only dwell where the curse and its cause, the cursed thing sin (Jos 7:12), are removed. So there follows rightly, "But the throne of God and of the Lamb (who redeemed us from the curse, Gal 3:10, Gal 3:13) shall be in it." Compare in the millennium, Eze 48:35. serve him--with worship (Rev 7:15).

Verse 4

see his face--revealed in divine glory, in Christ Jesus. They shall see and know Him with intuitive knowledge of Him, even as they are known by Him (Co1 13:9-12), and face to face. Compare Ti1 6:16, with Joh 14:9. God the Father can only be seen in Christ. in--Greek, "on their foreheads." Not only shall they personally and in secret (Rev 3:17) know their sonship, but they shall be known as sons of God to all the citizens of the new Jerusalem, so that the free flow of mutual love among the members of Christ's family will not be checked by suspicion as here.

Verse 5

there--so ANDREAS. But A, B, Vulgate, and Syriac read, "(there shall be no night) any longer"; Greek, "eti," for "ekei." they need--A, Vulgate, and Coptic read the future, "they shall not have need." B reads, "(and there shall be) no need." candle--Greek, "lamp." A, Vulgate, Syriac, and Coptic insert "light (of a candle, or lamp)." B Omits it. of the sun--so A. But B omits it. giveth . . . light--"illumines." So Vulgate and Syriac. But A reads, "shall give light." them--so B and ANDREAS. But A reads, "upon them." reign--with a glory probably transcending that of their reign in heaven with Christ over the millennial nations in the flesh described in Rev 20:4, Rev 20:6; that reign was but for a limited time, "a thousand years"; this final reign is "unto the ages of the ages."

Verse 6

These sayings are true--thrice repeated (Rev 19:9; Rev 21:5). For we are slow to believe that God is as good as He is. The news seems to us, habituated as we are to the misery of this fallen world, too good to be true [NANGLE]. They are no dreams of a visionary, but the realities of God's sure word. holy--so ANDREAS. But A, B, Vulgate, Syriac, and Coptic read, "(the Lord God of the) spirits (of the prophets)." The Lord God who with His Spirit inspired their spirits so as to be able to prophesy. There is but one Spirit, but individual prophets, according to the measure given them (Co1 12:4-11), had their own spirits [BENGEL] (Pe1 1:11; Pe2 1:21). be done--Greek, "come to pass."

Verse 7

"And" is omitted in Coptic and ANDREAS with English Version, but is inserted by A, B, Vulgate and Syriac. blessed-- (Rev 1:3).

Verse 8

Both here and in Rev 19:9-10, the apostle's falling at the feet of the angel is preceded by a glorious promise to the Church, accompanied with the assurance, that "These are the true sayings of God," and that those are "blessed" who keep them. Rapturous emotion, gratitude, and adoration, at the prospect of the Church's future glory transport him out of himself, so as all but to fall into an unjustifiable act; contrast his opposite feeling at the prospect of the Church's deep fall [AUBERLEN], see on Rev 17:6; Rev 19:9-10. saw . . . and heard--A, B, Vulgate, and Syriac transpose these verbs. Translate literally, "I John (was he) who heard and saw these things." It is observable that in Rev 19:10, the language is, "I fell before his feet to worship him"; but here, "I fell down to worship (God?) before the feet of the angel." It seems unlikely that John, when once reproved, would fall into the very same error again. BENGEL'S view, therefore, is probable; John had first intended to worship the angel (Rev 19:10), but now only at his feet intends to worship (God). The angel does not even permit this.

Verse 9

Literally, "See not"; the abruptness of the phrase marking the angel's abhorrence of the thought of his being worshipped however indirectly. Contrast the fallen angel's temptation to Jesus, "Fall down and worship me" (Mat 4:9). for--A, B, Vulgate, Syriac, Coptic, ANDREAS, and CYPRIAN omit "for"; which accords with the abrupt earnestness of the angel's prohibition of an act derogatory to God. and of--"and (the fellow servant) of thy brethren."

Verse 10

Seal not--But in Dan 12:4, Dan 12:9 (compare Dan 8:26), the command is, "Seal the book," for the vision shall be "for many days." The fulfilment of Daniel's prophecy was distant, that of John's prophecy is near. The New Testament is the time of the end and fulfilment. The Gentile Church, for which John wrote his Revelation, needs more to be impressed with the shortness of the period, as it is inclined, owing to its Gentile origin, to conform to the world and forget the coming of the Lord. The Revelation points, on the one hand, to Christ's coming as distant, for it shows the succession of the seven seals, trumpets, and vials; on the other hand, it proclaims, "Behold, I come quickly." So Christ marked many events as about to intervene before His coming, and yet He also says "Behold, I come quickly," because our right attitude is that of continual prayerful watching for His coming (Mat 25:6, Mat 25:13, Mat 25:19; Mar 13:32-37 [AUBERLEN]; compare Rev 1:3).

Verse 11

unjust--"unrighteous"; in relation to one's fellow men; opposed to "righteous," or "just" (as the Greek may be translated) below. More literally, "he that doeth unjustly, let him do unjustly still." filthy--in relation to one's own soul as unclean before God; opposed to holy," consecrated to God as pure. A omits the clause, "He which is filthy let him be filthy still." But B supports it. In the letter of the Vienne and Lyons Martyrs (in EUSEBIUS) in the second century, the reading is, "He that is lawless (Greek, 'anomos') let him be lawless; and he that is righteous let him be righteous (literally, 'be justified') still." No manuscript is so old. A, B, Vulgate, Syriac, Coptic, ANDREAS, and CYPRIAN read, "let him do righteousness" (Jo1 2:29; Jo1 3:7). The punishment of sin is sin, the reward of holiness is holiness. Eternal punishment is not so much an arbitrary law, as a result necessarily following in the very nature of things, as the fruit results from the bud. No worse punishment can God lay on ungodly men than to give them up to themselves. The solemn lesson derivable from this verse is, Be converted now in the short time left (Rev 22:10, end) before "I come" (Rev 22:7, Rev 22:12), or else you must remain unconverted for ever; sin in the eternal world will be left to its own natural consequences; holiness in germ will there develop itself into perfect holiness, which is happiness.

Verse 12

And--in none of our manuscripts. But A, B, Vulgate, Syriac, Coptic, and CYPRIAN omit it. behold, I come quickly--(Compare Rev 22:7). my reward is with me-- (Isa 40:10; Isa 62:11). to give--Greek, "to render." every man--Greek, "to each." shall be--so B in MAI. But B in TISCHENDORF, and A, Syriac, read, "is."

Verse 13

I am Alpha--Greek, ". . . the Alpha and the Omega." A, B, Vulgate, Syriac, ORIGEN, and CYPRIAN transpose thus, "the First and the Last, the Beginning and the End." ANDREAS supports English Version. Compare with these divine titles assumed here by the Lord Jesus, Rev 1:8, Rev 1:17; Rev 21:6. At the winding up of the whole scheme of revelation He announces Himself as the One before whom and after whom there is no God.

Verse 14

do his commandments--so B, Syriac, Coptic, and CYPRIAN. But A, Aleph, and Vulgate read, "(Blessed are they that) wash their robes," namely, in the blood of the Lamb (compare Rev 7:14). This reading takes away the pretext for the notion of salvation by works. But even English Version reading is quite compatible with salvation by grace; for God's first and grand Gospel "commandment" is to believe on Jesus. Thus our "right" to (Greek, "privilege" or "lawful authority over") the tree of life is due not to our doings, but to what He has done for us. The right, or privilege, is founded, not on our merits, but on God's grace. through--Greek, "by the gates."

Verse 15

But--so Coptic. But A, B, HIPPOLYTUS, ANDREAS, and CYPRIAN omit. dogs--Greek, "the dogs"; the impure, filthy (Rev 22:11; compare Phi 3:2). maketh--including also "whosoever practiceth a lie" [W. KELLY].

Verse 16

mine angel--for Jesus is Lord of the angels. unto you--ministers and people in the seven representative churches, and, through you, to testify to Christians of all times and places. root . . . offspring of David--appropriate title here where assuring His Church of "the sure mercies of David," secured to Israel first, and through Israel to the Gentiles. Root of David, as being Jehovah; the offspring of David as man. David's Lord, yet David's son (Mat 22:42-45). the morning star--that ushered in the day of grace in the beginning of this dispensation and that shall usher in the everlasting day of glory at its close.

Verse 17

Reply of the spiritual Church and John to Christ's words (Rev 22:7, Rev 22:12, Rev 22:16). the Spirit--in the churches and in the prophets. the bride--not here called "wife," as that title applies to her only when the full number constituting the Church shall have been completed. The invitation, "Come," only holds good while the Church is still but an affianced Bride, and not the actually wedded wife. However, "Come" may rather be the prayer of the Spirit in the Church and in believers in reply to Christ's "I come quickly," crying, Even so, "Come" (Rev 22:7, Rev 22:12); Rev 22:20 confirms this view. The whole question of your salvation hinges on this, that you be able to hear with joy Christ's announcement, "I come," and to reply, "Come" [BENGEL]. Come to fully glorify Thy Bride. let him that heareth--that is, let him that heareth the Spirit and Bride saying to the Lord Jesus, "Come," join the Bride as a true believer, become part of her, and so say with her to Jesus, "Come." On "heareth" means "obeyeth"; for until one has obeyed the Gospel call, he cannot pray to Jesus "Come"; so "hear" is used, Rev 1:3; Joh 10:16. Let him that hears and obeys Jesus' voice (Rev 22:16; Rev 1:3) join in praying "Come." Compare Rev 6:1, Rev 6:10; see on Rev 6:1. In the other view, which makes "Come" an invitation to sinners, this clause urges those who themselves hear savingly the invitation to address the same to others, as did Andrew and Philip after they themselves had heard and obeyed Jesus' invitation, "Come." let him that is athirst come--As the Bride, the Church, prays to Jesus, "Come," so she urges all whosoever thirst for participation in the full manifestation of redemption-glory at His coming to us, to COME in the meantime and drink of the living waters, which are the earnest of "the water of life pure as crystal . . . out of the throne of God of the Lamb" (Rev 22:1) in the regenerated heaven and earth. And--so Syriac. But A, B, Vulgate, and Coptic omit "and." whosoever will--that is, is willing and desirous. There is a descending climax; Let him that heareth effectually and savingly Christ's voice, pray individually, as the Bride, the Church, does collectively, "Come, Lord Jesus" (Rev 22:20). Let him who, though not yet having actually heard unto salvation, and so not yet able to join in the prayer, "Lord Jesus, come, "still thirsts for it, come to Christ. Whosoever is even willing, though his desires do not yet amount to positive thirsting, let him take the water of life freely, that is, gratuitously.

Verse 18

For I testify--None of our manuscripts have this. A, B, Vulgate, and ANDREAS read, "I" emphatic in the Greek. "I testify." unto these things--A, B, and ANDREAS read, "unto them." add . . . add--just retribution in kind.

Verse 19

book--None of our manuscripts read this. A, B, Aleph, Vulgate, Syriac, and Coptic read, "(take away his part, that is, portion) from the tree of life," that is, shall deprive him of participation in the tree of life. and from the things--so Vulgate. But A, B, Aleph, Syriac, Coptic, and ANDREAS omit "and"; then "which are written in this book" will refer to "the holy city and the tree of life." As in the beginning of this book (Rev 1:3) a blessing was promised to the devout, obedient student of it, so now at its close a curse is denounced against those who add to, or take from, it.

Verse 20

Amen. Even so, come--The Song of Solomon (Sol 8:14) closes with the same yearning prayer for Christ's coming. A, B, and Aleph omit "Even so," Greek, "nai": then translate for Amen, "So be it, come, Lord Jesus"; joining the "Amen," or "So be it," not with Christ's saying (for He calls Himself the "Amen" at the beginning of sentences, rather than puts it as a confirmation at the end), but with John's reply. Christ's "I come," and John's "Come," are almost coincident in time; so truly does the believer reflect the mind of his Lord.

Verse 21

our--so Vulgate, Syriac, and Coptic. But A, B, and Aleph omit. Christ--so B, Vulgate, Syriac, Coptic, and ANDREAS. But A and Aleph omit. with you all--so none of our manuscripts. B has, "with all the saints." A and Vulgate have, "with all." Aleph has, "with the saints." This closing benediction, Paul's mark in his Epistles, was after Paul's death taken up by John. The Old Testament ended with a "curse" in connection with the law; the New Testament ends with a blessing in union with the Lord Jesus. Amen--so B, Aleph, and ANDREAS. A and Vulgate Fuldensis omit it. May the Blessed Lord who has caused all holy Scriptures to be written for our learning, bless this humble effort to make Scripture expound itself, and make it an instrument towards the conversion of sinners and the edification of saints, to the glory of His great name and the hastening of His kingdom! Amen.

Verse 1

And he showed me a pure river of water of life,.... Not baptism, which used to be administered in rivers and pools of water; and which engaged to purity of life; and, the power and authority of administering which was from God and Christ; but in this Jerusalem state there will be no use nor need of ordinances; for Rev 22:1 belongs to the preceding chapter, and is a continuation of the same account, this being not a new vision, but a part of the former, which the same angel, as in Rev 21:9 proceeds to show to John: nor is the Holy Ghost intended by this river, whose gifts and graces are sometimes, for their plenty, purity, and quickening virtue, compared to rivers of living water; and who is a pure and holy Spirit, and proceeds from the Father and the Son: nor the doctrine of the Gospel, which comes from the blessed God, and is the Gospel of Christ; and, when purely and faithfully preached, is clear as crystal; and is the means of conveying spiritual life to men, and of supporting it in them: nor the ultimate joys of heaven, which may be called a river of pleasure, for the fulness and variety of delight; pure, and clear as crystal, for the holiness and perfect knowledge of that state; and be said to proceed from the throne of God and the Lamb, being the free gift of God through Christ; but this state is not designed here: rather, therefore, by this river is meant the everlasting love of God, which may be compared to a river for its largeness and abundance, its height and depth, its length and breadth; and for the large displays of it in this state, when its waters will increase, and be a broad river to swim in, and be unpassable; and for the streams of it in election, redemption, calling, justification, pardon, adoption, and eternal life, which make glad the city of God; and for the pleasure it yields, and the fruitfulness it gives to those who drink of it: it may be called a river "of water of life", because in the present state of things it quickens such who are dead in trespasses and sins; revives the saints when dead and lifeless, supports their spirits, and is a cordial that preserves from fainting; it keeps and secures from dying the second death and is the spring and source of eternal life; and that itself will last and flow for ever, it is ever running water, it is everlasting love: and it may be said to be pure and clear as crystal, it being free from all hypocrisy and dissimulation, being real, hearty, and sincere, both in the Father and in Christ, of which the fullest proofs and demonstrations are given; and being clear of all motives and conditions in the creature, by which it might be influenced; and it engaging to purity and holiness of life and conversation; for the doctrine, which brings the account of it, and the inward principle of grace, which is the fruit of it, and every discovery of it, have a tendency hereunto: proceeding out of the throne of God and of the Lamb; not taking its rise from man's obedience, nor from his love to God, nor from his faith in Christ; for the love of God is prior to all these, and is the spring and cause of them, and therefore cannot be moved and influenced by them; but it has its origin from the sovereignty of God and of Christ, signified by the throne of both, who will be gracious to whom they will be gracious; nor can any reason be given why they love any of the sons of men, but their own sovereign will and pleasure; this is the sole motive, spring, and cause of their love; and God and the Lamb being mentioned together, shows both the equal dignity of their persons, being on the same throne, and the equality of their love to the inhabitants of the new Jerusalem: and thus, as a river adds to the pleasure, use, convenience, and wholesomeness of a city, this glorious city is commended by such a river running by it, or in the midst of it: there may be an allusion to the river which ran out of the garden of Eden, for this will be a paradisiacal state, Gen 2:9 or rather to the waters in Eze 47:1 which came from under the threshold of the Sanctuary; though this river proceeds not from the temple, there being no temple in this state, but from the throne of God and the Lamb, which is instead of it.

Verse 2

In the midst of the street of it,.... That is, of the city described in the preceding chapter, which shows that this vision belongs to that, and is a continuation of it, and which street was all of pure gold, Rev 21:21 and on either side of the river was there the tree of life; not that it stood either in the midst of the street of the city, which being a pavement of gold, a tree could not well stand there; nor on both sides of the river, which is impossible, unless the tree of life is put for many trees of the same kind, as in Ezekiel's vision, to which the allusion is; and so some were on one side of the river, and some on the other, as there; see Eze 47:7 or unless it can be thought that such a solution of the difficulty is sufficient, that the root of it was on one side, and the branches grew over to the other; though the words may be better rendered, and the difficulty will be removed, and the sense be clear, "between the street of it", the city, "and the river, on this side, and on that side"; that is, the street on one side, and the river on the other, was the tree of life; compare with this Joh 19:18. So the Jews say (e), that the tree of life is in the midst of paradise, and its body covers all the garden; and that there is in it five hundred thousand different tastes; and that there is no likeness and smell like it. By the tree of life is meant not the Gospel, nor godliness, nor eternal life, nor any other of the divine Persons, but Christ, who is the author of life, natural, spiritual, and eternal; See Gill on Rev 2:7 and its situation between the street of the city, where the saints commune and converse together, and the river of God's everlasting love, which in this state will appear in its fulness and glory, shows that Christ will be seen and enjoyed by all in the most delightful and comfortable manner that can be wished for: which bare twelve manner of fruits, and yielded her fruit every month; not one sort of fruit one month, and another sort another month, and so on, but twelve sorts every month; which is expressive of the fruits and spiritual blessings of grace from Christ, enjoyed by saints in the present state, and of that variety of happiness and pleasures to be had in this glorious state, and of the continuance of them; they being always ever fresh and new, and will be always sufficient for the twelve tribes of the true Israel of God, and for all that have embraced the doctrine of the twelve apostles of the Lamb; whose drink in this state will be the everlasting love of God, and whose food will be the fruit of the tree of life; both which they shall enjoy in great abundance: and the leaves of the tree were for the healing of the nations; not for the curing of diseases, or repairing of health; which in the present state of things is done by the application of the blood of Christ for the pardon of sin, which is a healing of diseases, and by the discoveries of the love of God; through the ministration of the Gospel, and the doctrines of it, which might be thought to be signified by leaves; for there will be no disease either of body or mind in this state; besides, the nations that will walk in the light of this city will be saved perfectly and completely, Rev 21:4 but these leaves will be for the preserving and continuing the health of the people of God in this state, as the tree of life in Eden's garden was for the preservation of the health and life of Adam, had he continued in a state of innocence; and it denotes that everything in Christ will contribute to the comfort, health, and happiness of the saints. The Jews interpret the passage in Eze 47:12 to which this refers, of future time, or the world to come (f); and speak of various trees and herbs of great fragrancy and medicinal virtues, which grow quite round on the sides of a laver that stands in paradise (g). (e) Yalkut Simeoni, par. 1. fol. 7. 1. (f) Shirhashirim Rabba, fol. 19. 1. (g) Sepher Avodah Hakkodesh, fol. 46. 1.

Verse 3

Revelation 22:3 rev 22:3 And there shall be no more curse,.... As there was in Eden, from whence a river came, and where was a tree of life; for there the serpent cursed for his concern in man's transgression, and the earth on account of it; but in this new earth, and paradisiacal state, and on the inhabitants of it, will be no curse; here will be no sin, the cause of the curse, nor pain and sorrow, nor death, corporeal, spiritual, and eternal, or the wrath of God, the several effects of sin, and parts of the curse; the curse of the law cannot here take place; for, besides the righteousness of Christ, which all in the new Jerusalem will be clothed with, and so be blessed and secure from the curse, they will be perfectly pure and holy in nature, and constant and complete in their obedience and service; they will always do the will of God on earth, as it is done in heaven; no accursed person, or anyone devoted to ruin and destruction, will be here; not the old serpent, the devil, he will be shut up in the bottomless pit; nor the blasphemous beast and false prophet, they will be taken and cast alive into the lake of fire before this time comes; no cursing, or accursed men will dwell here; not such who curse themselves, or the saints, or such who will be bid to depart as cursed, these will be destroyed in the general conflagration; nor will there be any anathema denounced against any person, for here wilt be no introducers of another Gospel, nor any that do not love the Lord Jesus Christ; nor will any be an anathema, or accursed from Christ, excommunicated from the church of Christ, for that will have no members deserving of that; none but what are pure and undefiled; see Zac 14:11 but the throne of God and of the Lamb shall be in it; God himself will be there, his tabernacle will be among men; the name of this city will be "Jehovah Shammah", the Lord is here; the pure and spotless Lamb of God, the Son of the Blessed, will be here, whose presence will make it an happy state; these will both have their throne, or seat, here; they will sit on one throne, being the one God over all, blessed for ever; this city will be the city of the great King, where his royal glory and majesty will be most illustriously displayed, and which will greatly make for the felicity of this state, and secure it from the curse: and his servants shall serve him: either the angels, who are ministering spirits, and the servants of God and of the Lamb; or the ministers of the Gospel, the servants of the most high God; or rather all the true followers of Christ, who shall be where he is, and "serve him": both God and the Lamb, who are one in nature, though two distinct persons; wherefore serving them both is not serving two masters: and the service the saints will be employed in, in this state, will not be preaching the word, or attending on the ministry of it, or subjecting to ordinances, which will now be at an end, but celebrating the praises of God, adoring the perfections of his nature, ascribing the glory of every providence, and of all salvation to him, and magnifying the riches of his grace; and this they will perform in the most spiritual, fervent, and perfect manner, and that continually; see Rev 7:15.

Verse 4

And they shall see his face,.... The face of God, so as he is not to be seen now; they shall see him as he is; not only the angels, who always behold the face of God, but all the saints, risen and changed, being pure in heart, and perfectly holy; they shall see him face to face, they shall have intimate and familiar communion with him; they shall enjoy his favour, and have the freest and largest discoveries of his love; and they shall see the face of the Lamb; they shall behold Christ and his glory both with the eyes of their understanding, and with the eyes of their bodies; and this is a very desirable sight, and will be very glorious and delightful; it will be fully satisfying, and will make the saints like unto him; it will be free from all darkness and any interruption, and will always continue. And his name shall be in their foreheads; they shall be known to be his servants, as if his name was written and bore on their foreheads; it will be a clear case that they are the children and people of God; now they are, but it is not known, at least not so known as it will be in this state; and they will also in the fullest and freest manner own God to be their God, and the Lamb to be their Redeemer; they will be under no fear of man, nor be under any temptation to be ashamed of Christ, or of his service; see Rev 14:1. Some think there is an allusion to the inscription on the mitre of the high priest's forehead, "holiness to the Lord", the saints being now openly, visibly, and perfectly holy.

Verse 5

And there shall be no night there,.... This is repeated from Rev 21:25 to express the certainty of it, and to observe, that the happiness of this state will greatly lie in the light thereof; it will be one everlasting day, , "day of eternity", or eternal day, as in Pe2 3:18 and they need no candle, nor the light of the sun; neither artificial nor natural light; neither the dimmer light of the ceremonial law, under the legal dispensation, which was like a candle lighted up in Judea; nor the more clear light of the Gospel and its ordinances, under the present dispensation, which now will be at an end: for the Lord God giveth them light; immediately from himself, without the use of means and ordinances; and in his light the saints will see all things clearly; who will be always communicating it to them, and will be their everlasting light; See Gill on Rev 21:23. and they shall reign for ever and ever; they are made kings now, and in this state they shall reign with Christ for the space of a thousand years; and when they are ended, they shall not cease to reign; nor will Christ, when he delivers up the kingdom to the Father, for his and their kingdom is an everlasting one, Rev 1:6 and here ends the account of this glorious state of things; what follows is the conclusion of the whole book.

Verse 6

And he said unto me,.... That is, the angel that talked with him, and showed him the above things: these sayings are faithful and true; not only what are delivered in particular concerning the new Jerusalem state, in which are many things new, and unheard of before, and which may seem strange, and even incredible, but all that are written in this book, Rev 22:7 all which are "faithful"; to be believed by all that read them, and in the fulfilment of which the faithfulness of God is engaged and displayed: and they are true; for they come from the God of truth, that cannot lie, and are to be credited, and will have a certain accomplishment: this is said to secure the divine authority of this book against the gainsayers of it, whom the Holy Ghost foresaw would arise in the world; and which is here, and in the following part of this chapter, supported by the testimonies of Christ, of his angel, and of John his servant. And the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done; the "Lord" God is the Lord Jesus Christ, as appears by comparing this with Rev 1:1 and this is a very glaring proof of the deity of Christ, since he is not only called the Lord God, but the Lord God of the holy prophets; of the prophets of the Old Testament, who foretold things to come, and spake of the Messiah, his person, office, sufferings, death, and the glory that should follow; and of the prophets of the New Testament, who had a gift of explaining the prophecies of the Old, as well as some of them predicted future events; and both sorts were holy men, set part by God for this office, and had principles of holiness wrought in them, and were moved by the Holy Ghost; these Christ inspired, and qualified with gifts suitable to their work; and he is, as the Alexandrian copy, the Complutensian edition, the Vulgate Latin version, and the Oriental versions read, "the Lord God of the spirits of the prophets"; see Co1 14:32 who had power over their spirits, could come at them, and did impress them with a sense and knowledge of divine and future things, which none but God can do: the same sent an angel of his, one of his ministering spirits he has under his command, perhaps the same that here speaks, for so reads the Syriac version, "sent me his angel": to show to John, and by him to all the saints, and to all the servants and followers of the Lamb, things that were in a very little time to begin to come to pass, till all were fulfilled; and even those at the greatest distance were, and are to be fulfilled within a little time, with respect to God, with whom a thousand years are as one day, and in comparison of eternity, and even of the time which had elapsed from the beginning of the world; and these things were shown in the various visions of the seals, trumpets, vials, and others; see Rev 1:1.

Verse 7

Behold, I come quickly,.... These are the words not of the angel, but of Christ, as is manifest from Rev 22:12 and which are to be understood not of Christ's coming in his power to destroy Jerusalem, for this was past when John had these visions, and wrote this book; but of the second and personal coming of Christ to judgment, as is clear from Rev 22:12 which though it will not be sooner than the time appointed, yet will be as soon as that time is come, and sooner than is generally expected by men. The Ethiopic version adds, "as a thief", as in Rev 16:15 and because the second coming of Christ is an affair of the utmost moment, and will be attended with events of the greatest consequence and importance, in which the visions of this book issue, a "behold" is prefixed to it, as a note of attention and admiration: blessed is he that keepeth the sayings of the prophecy of this book; this book is a prophecy of things to come, and therefore cannot refer to the times of Jerusalem's destruction, which some interpreters make it chiefly to concern, for then it would be a narrative of things past; the sayings of it are the things contained in it; to keep these sayings is to read them with observation, to take notice of the accomplishment of them, so far as it has taken place, to keep them in mind and memory, to meditate upon them, and through the grace of God to steer the life and conversation according to the instructions, directions, and cautions here given; and such are blessed in life, and will be in death; they will die in the Lord, share in the first resurrection, and enter through the gates into the city.

Verse 8

And I John saw these things, and heard them,.... He was both an eye and an ear witness; some things he saw, and others he heard; and to render his testimony the more authentic, he puts his name to it; and he being an apostle of Christ, and a man of great sincerity and probity, is to be believed. And when I had heard and seen; the things related in this book, being amazed at them, and filled with joy on account of many of them, and firmly believing the whole as coming from God: I fell down to worship before the feet of the angel which showed me these things. This is the second time John did so, though warned of it, and rebuked for it, which shows the proneness even of good men to fall into sin again and again; and what a propensity there is in mankind to idolatry; and very likely this might be suffered, that a second reproof might be given, and repeated instructions be on record, to prevent the worshipping of angels, introduced in the first ages of Christianity.

Verse 9

Then saith he unto me,.... The angel at whose feet John fell down to worship: see thou do it not; this he said in great haste, and with much vehemence, to hinder him from doing it, as his short way of speaking shows: for I am thy fellow servant: of God, and of Christ, and am no more the object of worship than thyself; and both of us are, and ought to be, the worshippers of God, whose servants we are: and of thy brethren the prophets; the apostles and ministers of the word; for prophesying and preaching are the same thing; these were the brethren of John in a spiritual sense, and by reason of their function: and of them which keep the sayings of this book; see Rev 22:7 and this is said to encourage the observation of them, and is the character of private Christians, and shows the great condescension of the angel to put himself, not only upon a level with John, and the ministers of the word, but with common believers: worship God; and him only, and that in a spiritual manner, with reverence and godly fear, in faith, and according to his revealed will; See Gill on Rev 19:10.

Verse 10

And he saith unto me,.... Not the angel, but Christ, as is manifest from Rev 22:12. This clause is left out in the Ethiopic version. Seal not the sayings of the prophecy of this book; as the orders are, when things are intended not to be published, but concealed, at least as yet, because of the distance of the accomplishment of them, which was not the case here; see Rev 10:4. Christ would have the things John saw and heard, written, and made public, sent in an open book, unsealed, to the churches, that they might be seen and read of all; that so the afflictions and persecutions of the people of God, both under Rome Pagan, and Rome Papal, might be known, and the saints not be offended at them when they came, but be prepared for them, to endure them patiently; and that they might be apprised of the errors and heresies that were to spring up, and of the appearance and wickedness of the man of sin, and his followers, and beware of them; and that they might have some assurance of the destruction of antichrist, and of the glorious state of the church, both in the spiritual and personal reign of Christ, and so be comforted in the midst of their tribulations, and rejoice in the faith and hope of these things. We may learn from hence, that the Scriptures in general are not to be locked up, and concealed from the common people, but lie open, and are to be read by all; and in particular, that this book is not so dark and obscure as it is thought to be: for the time is at hand; when the things in this book shall begin to be fulfilled; see Rev 1:1.

Verse 11

He that is unjust, let him be unjust still,.... These words are not to be considered as ironical expressions, such as in Ecc 11:9 much less as an allowance to do injustice and commit filthy actions; nor even as deterring persons from these things, by tacitly suggesting, that should they continue unjust and filthy, they would be severely punished; nor as an anticipation of an objection that might be made against the publication of this book, and the sayings of it, taken from the ill use that some men might make of it, who might be provoked to injure and persecute the saints more and more, or indulge a filthy conversation; but as a prophecy of what would be at the close of time, at the second coming of Christ. The imperative is put for the future, as is usual in the Hebrew language, in which it is said, let such and such things be, when the sense is, that they shall be; see Eze 3:27 Zac 11:9 and so the meaning of this expression is, he that is now found without a righteousness, and full of all unrighteousness, and acts unrighteously, will continue so; there will be no change made in him, no regeneration, renovation, repentance, or reformation; he will remain the same wicked man he ever was; or he that hurts, or does injury to his fellow creatures, will still do mischief; at least he will have the same inclination, though not the opportunity and power, but will attempt it, of which there will be an instance in the wicked dead, when raised; see Rev 20:8. And he which is filthy, let him be filthy still: or he shall be filthy still: all mankind are originally, naturally, and universally filthy, or defiled with sin. Some are cleansed from it by the blood of Christ, others are not; and these will continue polluted, nor will the fire of hell fetch out the filthiness of their hearts and nature: or the words may be rendered, "he that defileth, let him defile still"; though he will not be able to defile the temple of God, or corrupt the good communications of the saints, yet he will continue to defile himself; the same evil thoughts, &c. will proceed out of him as ever, which defile the man. And he that is righteous, let him be righteous still; a truly righteous man is one that is righteous, not by his own righteousness, but by the righteousness of Christ imputed to him; he is one, who by faith looks to Christ for righteousness, and receives it from him, and, in consequence of it, lives soberly, righteously, and godly, and such will continue righteous; not that they will be made more righteous, though they may have a clearer view of their justification, for the sentence of it will be afresh pronounced upon them; but the meaning is, they will ever remain in a justified state, and never enter into condemnation, their righteousness being an everlasting one. The Alexandrian copy, the Complutensian edition, Syriac and Arabic versions, read, "and the righteous man, let him do righteousness still"; as he will do, for such will ever be before the throne of God, and serve him in his temple day and night, Rev 7:15. And he that is holy, let him be holy still. They are holy who are sanctified by the Spirit of God, and none but such will be admitted into the pure state of things upon Christ's second coming; and such will then be perfectly holy, and without sin, and shall continue so: hence we may learn, that justification and sanctification are two distinct things, and that both are durable. With these sayings may be compared some expressions of the Jewish doctors (h), as the sense of Lev 11:43 "if a man defiles himself a little, they defile him much; the gloss on it is, they let, or suffer him to be more defiled; if below, they defile him above; if in this world, they defile him in the world to come; if a man sanctifies himself a little, they sanctify him much; if below, they sanctify him above; if in this world, they sanctify him in the world to come.'' (h) T. Bab. Yoma, fol. 39. 1.

Verse 12

And, behold, I come quickly,..... This is repeated, to confirm the truth of Christ's second coming, and the speediness of it, and to point at the time when the above shall be, and to add what follows. And my reward is with me: which words are taken out of Isa 40:10 and which being compared together, furnish out a clear proof of Christ being the true Jehovah, the eternal God. There is a reward of debt, or a due reward, a reward of punishment, which is the just recompense of reward, which, shall be righteously given to wicked men for their sin, Heb 2:2 and there is a reward of grace, which is also called the recompence of reward, the reward of the inheritance, which is no other than the gift of eternal life, which God of his free grace bestows upon his people, Heb 11:26 and both these are with Christ; they are in his hands, he has authority from God, as Mediator, to inflict vengeance on the wicked, and to give eternal life to his people; both which he will do, for this is with him: to give every man according as his work shall be; if his work is evil, and he is an unjust and filthy man, and the course of his conversation has been vicious, the reward of debt, or just punishment, will be rendered to him; but if his work is the fruit of grace, and he has had his conversation in the world by the grace of God, and he is a righteous person, justified by the righteousness of Christ, and a holy, good man, sanctified by the Spirit of God, the reward of grace, the crown of righteousness, will be given to him.

Verse 13

I am Alpha and Omega,.... See Gill on Rev 1:8. These characters are all put together here, which are before used in Rev 1:8 and are very pertinently mentioned in this place, when all promises and prophecies, relating to the glorious kingdom of Christ, were just finishing, and that itself was ready to appear, in which Christ alone should be exalted, the mystery of God would be completed, and time itself be no more. The Ethiopic version adds, "the beginning and end of days", or time. A testimony this, of the deity, eternity, infinity, and perfection of Christ.

Verse 14

Blessed are they that do his commandments,.... Either the commandments of God, Rev 12:17 the precepts of the moral law, which are the whole duty of man; which are done either legally in order to obtain life, and then they must be perfectly done, which no man can do; hence none live, and are justified by the deeds of it, and consequently are not blessed, but cursed; or evangelically, when they are done in the strength of Christ, from love to God, in the exercise of faith upon him, with a view to his glory, and without dependence on them, acknowledging the imperfection of them, and looking unto Jesus for righteousness and life, in whom such find both, and so are blessed persons: or else the commandments of Jesus are intended, who is speaking in the context, Rev 22:12 and is speaking of himself, and his, as the angel does in Rev 22:6 Christ's commandments are his new commandment of love, and the ordinances of baptism, and the Lord's supper; which are to be observed in the same evangelical manner as the commandments of God, and to be kept exactly as they are delivered, without any alteration, addition, or diminution; and they are to be attended to immediately, and without delay; and such as regard them in a right way and manner are blessed; they have much pleasure and delight in the observance of them; these commandments are not grievous, especially when they have the presence of Christ, the discoveries of his love, and are under the gracious influences of his Spirit: or it may be rather the commandments in this book are designed, for it may be rendered, "that do its commandments"; keep the sayings of this book, as in Rev 22:7 such as relate to the worship of God, and forbid the worship of the beast, which caution against idolatry, and exhort to come out of Babylon, and direct to follow the Lamb, and charge not to add or take from anything written in this prophecy; and such persons as keep the words of it are pronounced blessed, Rev 1:3. The Alexandrian copy reads, "that wash their garments"; and so the Ethiopic version, and also the Vulgate Latin, which adds, "in the blood of the Lamb", agreeably to Rev 7:13 and such whose persons and garments are washed in the blood of Christ are blessed indeed; they are justified by it, pardoned through it, and both they and their services are accepted on account of it. The instances of their that they may have right to the tree of life; or "power over the tree of life"; that is, Christ, not of government over him, but of enjoyment of him; a liberty of eating of the fruit of this tree, having interest in it, and so a right to partake of it; which right, or liberty, is not obtained by obedience to the commands of God, or Christ, or of this book, for this is what is due to God, and obligatory on men; and which, when done, is but their duty, and can merit nothing; though a cheerful and evangelical obedience to the divine will makes such appear to have a right to such a privilege, as the disciples of Christ are not made so, but appear to be such by bringing forth fruit, Joh 15:8 but to have interest in Christ, the tree of life, and a right, power, and liberty to eat thereof, is a free grace gift, Rev 2:7 and happy are those who enjoy such a privilege! Pro 3:18. And may enter in through the gates into the city: the Ethiopic version reads, "into this holy city": and which intends not entrance into a particular church of Christ, the way into which is faith in Christ, and a profession of it, and submission to the ordinance of baptism; nor entrance into heaven, which, as a Gospel church, is often called a city, and into which none shall enter, but such who are justified by the righteousness of Christ, and are regenerated by his Spirit, the gates of it are Christ and his grace; but the holy city, the new Jerusalem, is meant, and entrance into that, which is so largely described in the preceding chapter, and particularly its gates; and they must be happy persons, indeed, who enter there; and their right to it is from, and lies in Christ, his blood, righteousness, and grace, under a sense of which they yield a ready obedience to his will, which makes their right to appear. Frequent mention is made of the gates of this city in the book of Zohar; and, says R. Isaac (i), "when the soul , "is fit" (or worthy, or has a right) "to enter through the gates of Jerusalem" that is above, Michael the great prince goes with it, who anticipates for it the peace of the ministering angels, wondering at him, and inquiring concerning it, saying, "who is this that comes out of the wilderness", &c. Sol 3:6.'' (i) Medrash Haneelam in Zohar in Gen. fol. 77. 1.

Verse 15

For without are dogs,.... That is, without the holy city are such persons who are comparable to dogs for their filthiness, impudence, and voraciousness, as are persecutors, heretics, and apostates, Mat 7:6. Some think Sodomites are intended, as in Deu 23:18. So Abarbinel and others interpret the law; and who abound in the Roman jurisdiction, called therefore Sodom, Rev 11:8 and indeed all wicked men, who will be cast out into outer darkness, may be signified hereby. The Jews say (k), "when a man dies, if he be worthy (or righteous) he descends in the likeness of a lion to receive "his" soul, but if not, in the likeness of "a dog", concerning which David says, Psa 22:20.'' And sorcerers, and whoremongers, and murderers, and idolaters; characters of the antichristian party, who will have no place in this city, or glorious kingdom of Christ; See Gill on Rev 21:8. And whosoever loveth and maketh a lie; who loves both to invent and tell lies, and loves to hear them told by others; meaning more especially the doctrinal lies of antichrist, which are spoken in hypocrisy by him, and his followers are given up to believe. (k) Raya Mchimna in Zohar in Numb. fol. 95. 2.

Verse 16

I Jesus have sent mine angel,.... As John, the writer of this book, sets down his own name, who was an eye and ear witness of the things contained in it, that they might be more surely believed, Rev 22:8 so Christ, the author of it, puts his name Jesus to it, to engage the greater attention to hear and read, and keep the words of it, as well as to make it plain and manifest, who is the person speaking of his coming, Rev 22:7 and who that has any value for Jesus the Saviour, but will give credit, and pay a regard to this revelation of his, which he sent by his angel, one of his ministering spirits, made by him, and under his command, he being the Creator, Lord, and head of angels: this expresses the dignity of his person, and is no inconsiderable proof of his deity: and this was done, in order to testify, to bear witness to the truth of the things contained in it; to signify and show them, to set them forth in emblems and visions: unto you these things in the churches; to the servants of the Lord, Rev 22:6 to John, and by him to others, to the pastors of the seven churches, who were "over" the churches, as it may be rendered, and to the members of the churches, to all that were in them; for the Alexandrian copy, the Vulgate Latin and Arabic versions read "in"; the Syriac version renders it, "before the churches". What John saw he wrote in a book, and sent it to these churches, Rev 1:11. The words may be rendered, "concerning the churches"; and then the sense is, that the angel was sent to show to John, and by him to others, even to all the saints in all ages, the things relating to the church of Christ, in the several periods of time, represented in succession by the seven churches of Asia. Christ gives a further account of himself, for the greater confirmation of the faith of his people, in the certain accomplishment of the things herein written, by saying, I am the root and the offspring of David. The former of these is mentioned in the note; see Gill on Rev 5:5; and the meaning of it is, either that Christ, as God, is David's Lord and head, from whom he had his being, both in a temporal and spiritual sense, and by whom he was supported and sustained; or that, as man, he sprung from the root of David, or descended from him; and so it falls in with the latter, which may be explanative of it, "the offspring of David"; that is, the soft of David, according to the flesh, a frequent name of the Messiah; See Gill on Mat 1:1. God promised that the Messiah should be of the seed of David, and according to his promise he raised up unto Israel of his seed, a Saviour Jesus, the same person here speaking, Act 13:23 who adds, and the bright and morning star; Christ is compared to a "star", as in Num 24:17 for its light, the light of nature, and of grace, and of the new Jerusalem state being from him; and for its glory, his glory being the glory of the only begotten of the Father, and he having a glory, as Mediator, which his saints will ever behold, and be delighted with; and for its influence, all the blessings of grace, life, and righteousness, being from him; and to a "bright" star, because he is the brightness of his Father's glory, and so splendid, shining, and illustrious, that he is light itself, and in him is no darkness at all; and to a bright "morning" star, which shows the night is going off and the day is coming on, and is the phosphorus, or bringer of light; as Christ by his first coming, who was then the dayspring from on high, put an end to the night of Jewish darkness, and sprung the great Gospel day, so often spoken of by the prophets, and brought life and immortality to light by the Gospel, and showed the way to eternal life by himself; so by his second coming, to which this character refers, he will put an end to the night of antichristian darkness, Pagan, Papal, and Mahometan; so that there shall be no more night, and shall make an everlasting day, and bring such light into the holy city, that it shall need no candle, nor light of the sun or moon. The dawn of light at the Reformation was a presage of this, Rev 2:28 called there the morning star. With great propriety and pertinence are these titles here assumed by Christ, as "the root and offspring of David", or David's son, when he was about to sit on the throne of his father David, and possess his kingdom in the most visible and glorious manner; and "the bright and morning star", when he was going to usher in such light into the new Jerusalem, as would make all other light unnecessary. Aijeleth Shahar, in the title of Psa 22:1 which is a psalm that belongs to the Messiah, is, by some Jewish writers (l), interpreted, , "the morning star", the title of Christ here. (l) Apud Kimchi in loc.

Verse 17

And the Spirit and the bride say, come,.... Hearing Christ say that he should come quickly, Rev 22:7 the Spirit and the bride express an earnest wish, and a most affectionate desire after his coming: by "the Spirit" may be meant the Spirit of God in the hearts of his people, who not only convinces them of, and acquaints with the coming of Christ to judgment, and gives them reason to expect it, but fills their souls with the love of his appearance, so that they look and long for it, and hasten in the breathings of their souls after it: and this in like manner he may be said to wish for, and desire it in them, as he is said to cry "Abba", Father, in them, Gal 4:6 and to make intercession for them, Rom 8:26. Hence, some interpreters, by the spirit, understand such as have the Spirit, and are spiritual men; either have spiritual gifts, the gift of prophecy, as John, who in Rev 22:20 expresses an ardent desire that Christ would come quickly; or regenerate men in common, who are born of the Spirit, and bear his name, Joh 3:5 and so by an hendyadis, "the Spirit and the bride" signify one and the same; namely, the spiritual bride of Christ, who is sanctified by the Spirit of God; even all the elect of God, whom Christ loved from all eternity, and who are espoused to him as a chaste virgin; the new Jerusalem, who is as a bride adorned for her husband, and is the bride, the Lamb's wife: these wait for the bridegroom's coming, and most earnestly desire it, as there is good reason for them so to do, since his appearing in itself will be a glorious one, being in his own glory, and his Father's, and the holy angels; and seeing then will be the solemnization of the marriage day between Christ and his church; it will be the saints' redemption day; they will then possess full salvation in soul and body; complete grace will be given to them, and glory will be revealed in them, and they shall be for ever with the Lord. And let him that heareth; what the Spirit and the bride say; or the words of this prophecy; or that has spiritual ears given him, and he hears so as to understand spiritual things, the kingdom of Christ, and the glories of it, let him join the Spirit and bride, and say, come likewise; or express his wishes and desires in the same earnest and affectionate manner, that Christ would hasten his second coming: and let him that is athirst come. These seem to be the words of Christ inviting such who thirst after him, his grace and righteousness, after more knowledge of him, and communion with him, to come unto him, by faith, and partake thereof, Joh 7:37 or who thirst after his second coming, and the glories and delights of the new Jerusalem state, to come into it, and eat of the tree of life, and drink of the river of water of life in it; for the character seems to design such, to speak in the language of the Jews, who use like phrases with this, who hunger, , "and thirst to drink living water" (m), as appears by what follows: and whosoever will, let him take the water of life freely. The water of life designs the free favour and love of God, and the communications and displays of it in the new Jerusalem state, even the comfort, refreshment, and glories of that state: to "take" it is to enjoy it, to partake of it, being led unto it, and that being given to them by Christ the Lamb in the midst of the throne, Rev 7:17 and which is had "freely", without money, and without price, as in Isa 55:1 which seems to be referred to; for the happiness of this state, as well as eternal life, is the free gift of God through Christ; and the persons encouraged to partake of it are "whosoever will"; that is, whoever has a will to divine and spiritual things, wrought in him by God, for no man has such a will of himself, Phi 2:13 though this does not so much regard the character of the person that may take of the water of life, as the free manner in which he may take it: so the Jews are wont to express themselves, when they would signify the liberty that might be used, or the free way in which anything might be taken, particularly when speaking of the law, and the things of it, "whosoever has a mind to take, let him come and take", as it is said, Isa 55:1 "ho, everyone that thirsteth", &c. (n) that is, he is free to take, he is welcome to it; which passage referred to, is thus paraphrased by the Targumist, "ho, , "whosoever "will" learn, let him come and learn, &c. (m) Raziel, fol. 31. 2. (n) Abot R. Nathan, c. 4l. Tzeror Hammor, fol. 79. 4. & 82. 4. Yalkut Simeoni, par. 2. fol. 54. 3. & 100. 2.

Verse 18

For I testify to every man,.... These are not the words of a scribe, who having wrote out a copy of this book, added the following adjuration to it, to deter persons from adding to it, or diminishing it; for the book is not yet finished, and both Christ and John speak after this; and to insert such a passage into the text would be a bold and daring action; nor are they even the words of John, the inspired writer of it, but of the Lord Jesus Christ, the faithful witness, as appears from Rev 22:16 who in a most solemn manner declares to every man, high or low, rich or poor, of whatsoever character, or however dignified, either in a civil or ecclesiastic way, that heareth the words of the prophecy of this book read or explained, if any man shall add unto these things. To "add" to the things contained in this book, is not to deliver, or write an exposition of it, in a modest manner, with a sincere view to give light into it, agreeably to the analogy of faith; for to expound Scripture, or to preach from it, consistent with it, is not to add unto it, but to give the sense of it; but then may it be said to be added unto, and so this book, when it is wrested and perverted, and a false gloss is put upon it, as the Pharisees did upon the law; and when unwritten traditions are made to be equal to it, or above it, as the same persons made the traditions of the elders, whereby they transgressed the law, and made the word of God of none effect, and so broke through the precept given, Deu 4:2 as do the Papists in like manner; and when men pretend to visions and revelations, and make them the rule of faith and practice, and to confirm things that are neither in this book, nor in any other part of the word of God; and when men interpolate it, and set up human fictitious writings upon equal authority with it; which shows the authenticity of this book, and of all the whole Scripture, and the perfection of it, whose canon is closed with it: the punishment of such a crime follows, God shall add unto him the plagues that are written in this book; the things threatened to the antichristian party, Rev 2:22 the seven last plagues in which the wrath of God is filled up, which will be inflicted on the same, Rev 16:1, the lake of fire and brimstone, into which the beast, the false prophet, the devil, and all wicked men will be cast, Rev 19:20 see Pro 30:5.

Verse 19

And if any man shall take away from the prophecy of this book,.... As he may be said to do, who denies the authority of this book, which has been done by some, and which the Holy Ghost foresaw; or takes it away from, or denies the reading of it to the people, as the Papists do with respect to the whole Scripture; and who wilfully pervert the sense of it, and will not have the things in it, relating to antichrist, to belong to him. God shall take away his part out of the book of life; by which is meant eternal election, which is the meaning of the phrase throughout this book, in which whoever are written shall certainly be saved. The worshippers of the beast, or the antichristian party, who are chiefly regarded here, are not written in it, Rev 13:8 wherefore taking away the part of such, is only taking away that which they seemed to have; see Luk 8:18 and the sense is, that such shall be cast into the lake of fire, which is the second death, and will be the portion of all that are not written in the book of life, Rev 20:15. The Alexandrian copy, one of Stephens's, and the Complutensian edition, read, "the tree of life"; and so do the Syriac and Ethiopic versions; the sense is the same; see Joh 15:2 and out of the holy city; the new Jerusalem, before described, a part in which is a right to enter into it through the gates, and possess the glories of it: what is mentioned here is only a seeming one, which wicked men may flatter themselves with; and the meaning is, that such shall never enter into it, and enjoy the happiness of it, but shall ever be without, Rev 21:27 and from the things which are written in this book; the blessings promised to the overcomers in Rev 2:7 which such as detract from this book shall have no share in. The Alexandrian copy, with some others, and the Syriac version, leave out the copulative "and", and read "which are written", &c. connecting them with the book of life, and holy city, which are written, and spoken of, in this book. The Ethiopic version connects the words with the holy city, only reading them, "which is written", &c. The Jews say of their Talmud, that nothing is to be added to it, or diminished from it (o). (o) Ganz. Tzemach David, par. 1. fol. 34. 1.

Verse 20

He which testifieth these things,.... Not the angel, Rev 22:16 nor John, who sometimes used this way of speaking, Joh 21:24 but Christ, as appears from what follows; for he saith, surely I come quickly; who not only asserts the speediness of his coming, as in Rev 22:7 but expresses the certainty of it, so that it ought not to be doubted of by any, especially by his own people; though it may seem to be deferred, and, upon that account, be derided by ungodly men; and Christ may have some respect, in this strong repetition of it, to the certainty of the punishment that will then be inflicted upon such who add to, or diminish from this book; for he himself will certainly come in person, and execute the vengeance threatened. John next puts his Amen to it, signifying his assent unto it, declaring his faith in it, and expressing his earnest desire after it, and wish for it: and in words at length adds, even so come, Lord Jesus; quickly, speedily as thou hast said, and in all thy glory; set up thy kingdom, let that come, introduce thy people into it, and destroy thine enemies; this he said as one that loved the appearance of Christ, longed for it, hastened to it, and was impatient at the delay of it.

Verse 21

The grace of our Lord Jesus Christ be with you all. Amen. That is, let a sense of the love of Christ, shown in all his regards to his church and people, which is always the same in itself, though the saints have not always the same perception of it, abide upon you: may you see your interest in the redeeming grace of Christ, in all its branches, and in his justifying, pardoning, sanctifying, and persevering grace; let the fulness of grace in Christ be the object of your trust and confidence; may you have a supply from it to enable you to overcome every temptation, to exercise every grace, and discharge every duty. This shows this book was written in the form of an epistle, and sent to the seven churches of Asia, Rev 1:11 and through them to the churches in all ages. It begins with a salutation of them, Rev 1:4 and ends with one commonly used by the Apostle Paul in all his epistles, Th2 3:17. The Arabic version, instead of "you", reads "us"; and the Complutensian edition and the Syriac version read, "with all the saints".

Verse 1

The heavenly state which was before described as a city, and called the new Jerusalem, is here described as a paradise, alluding to the earthly paradise which was lost by the sin of the first Adam; here is another paradise restored by the second Adam. A paradise in a city, or a whole city in a paradise! In the first paradise there were only two persons to behold the beauty and taste the pleasures of it; but in this second paradise whole cities and nations shall find abundant delight and satisfaction. And here observe, I. The river of paradise. The earthly paradise was well watered: no place can be pleasant or fruitful that is not so. This river is described, 1. By its fountain-head - the throne of God and the Lamb. All our springs of grace, comfort, and glory, are in God; and all our streams from him are through the mediation of the Lamb. 2. By its quality - pure and clear as crystal. All the streams of earthly comfort are muddy; but these are clear, salutary, and refreshing, giving life, and preserving life, to those who drink of them. II. The tree of life, in this paradise. Such a tree there was in the earthly paradise, Gen 2:9. This far excels it. And now, as to this tree, observe, 1. The situation of it - in the midst of the street, and on either side the river; or, as might have been better rendered, in the midst between the terrace-walk and the river. This tree of life is fed by the pure waters of the river that comes from the throne of God. The presence and perfections of God furnish out all the glory and blessedness of heaven. 2. The fruitfulness of this tree. (1.) It brings forth many sorts of fruit - twelve sorts, suited to the refined taste of all the saints. (2.) It brings forth fruit at all times - yields its fruit every month. This tree is never empty, never barren; there is always fruit upon it. In heaven there is not only a variety of pure and satisfying pleasures, but a continuance of them, and always fresh. (3.) The fruit is not only pleasant, but wholesome. The presence of God in heaven is the health and happiness of the saints; there they find in him a remedy for all their former maladies, and are preserved by him in the most healthful and vigorous state. III. The perfect freedom of this paradise from every thing that is evil (Rev 22:3): There shall be no more curse; no accursed one - katanathema, no serpent there, as there was in the earthly paradise. Here is the great excellency of this paradise. The 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. IV. The supreme felicity of this paradisiacal state. 1. There the saints shall see the face of God; there they shall enjoy the beatific vision. 2. God will own them, as having his seal and name on their foreheads. 3. They shall reign with him for ever; their service shall be not only freedom but honour and dominion. 4. All this shall be with perfect knowledge and joy. They shall be full of wisdom and comfort, continually walking in the light of the Lord; and this not for a time, but for ever and ever.

Verse 6

We have here a solemn ratification of the contents of this book, and particularly of this last vision (though some think it may not only refer to the whole book, but to the whole New Testament, yea, to the whole Bible, completing and confirming the canon of scripture); and here, 1. This is confirmed by the name and nature of that God who gave out these discoveries: he is the Lord God, faithful and true, and so are all his sayings. 2. By the messengers he chose, to reveal these things to the world; the holy angels showed them to holy men of God; and God would not employ his saints and angels in deceiving the world. 3. They will soon be confirmed by their accomplishment: they are things that must shortly be done; Christ will make haste, he will come quickly, and put all things out of doubt; and then those will prove the wise and happy men who have believed and kept his words. 4. By the integrity of that angel who had been the apostle's guide and interpreter in these visions; this integrity was such that he not only refused to accept religious adoration from John, but once and again reproved him for it. He who was so tender of the honour of God, and so displeased with what was a wrong to God, would never come in his name to lead the people of God into mere dreams and delusions; and it is a still further confirmation of the sincerity of this apostle that he confesses his own sin and folly, into which he had now again relapsed, and he leaves this his failing on perpetual record: this shows he was a faithful and an impartial writer. 5. By the order given to leave the book of the prophecy open, to be perused by all, that they might labour to understand it, that they might make their objections against it, and compare the prophecy with the events. God here deals freely and openly with all; he does not speak in secret, but calls every one to witness to the declarations here made, Rev 22:10. 6. By the effect this book, thus kept open, will have upon men; those that are filthy and unjust will take occasion thence to be more so, but it will confirm, strengthen, and further sanctify those that are upright with God; it will be a savour of life to some and of death to others, and so will appear to be from God, Rev 22:12. 7. It will be Christ's rule of judgment at the great day; he will dispense rewards and punishments to men according as their works agree or disagree with the word of God; and therefore that word itself must needs be faithful and true. 8. It is the word of him who is the author, finisher, and rewarder of the faith and holiness of his people, Rev 22:13, Rev 22:14. He is the first and the last, and the same from first to last, and so is his word too; and he will by this word give to his people, who conform themselves to it, a right to the tree of life, and an entrance into heaven; and this will be a full confirmation of the truth and authority of his word, since it contains the title and evidence of that confirmed state of holiness and happiness that remains for his people in heaven. 9. It is a book that condemns and excludes from heaven all wicked, unrighteous persons, and particularly those that love and make lies (Rev 22:15), and therefore can never be itself a lie. 10. It is confirmed by the testimony of Jesus, which is the Spirit of prophecy. And this Jesus, as God, is the root of David, though, as man, his offspring - a person in whom all uncreated and created excellencies meet, too great and too good to deceive his churches and the world. He is the fountain of all light, the bright and the morning star, and as such has given to his churches this morning light of prophecy, to assure them of the light of that perfect day which is approaching. 11. It is confirmed by an open and general invitation to all to come and partake of the promises and privileges of the gospel, those streams of the water of life; these are tendered to all who feel in their souls a thirst which nothing in this world can quench. 12. It is confirmed by the joint testimony of the Spirit of God, and that gracious Spirit that is in all the true members of the church of God; the Spirit and the bride join in testifying the truth and excellency of the gospel. 13. It is confirmed by a most solemn sanction, condemning and cursing all who should dare to corrupt or change the word of God, either by adding to it or taking from it, Rev 22:18, Rev 22:19. He that adds to the word of God draws down upon himself all the plagues written in this book; and he who takes any thing away from it cuts himself off from all the promises and privileges of it. This sanction is like a flaming sword, to guard the canon of the scripture from profane hands. Such a fence as this God set about the law (Deu 4:2), and the whole Old Testament (Mal 4:4), and now in the most solemn manner about the whole Bible, assuring us that it is a book of the most sacred nature, divine authority, and of the last importance, and therefore the peculiar care of the great God.

Verse 20

We have now come to the conclusion of the whole, and that in three things: - I. Christ's farewell to his church. He seems now, after he has been discovering these things to his people on earth, to take leave of them, and return to heaven; but he parts with them in great kindness, and assures them it shall not be long before he comes again to them: Behold, I come quickly. As when he ascended into heaven, after his resurrection, he parted with a promise of his gracious presence, so here he parts with a promise of a speedy return. If any say, "Where is the promise of his coming, when so many ages have passed since this was written?" let them know he is not slack to his people, but long-suffering to his enemies: his coming will be sooner than they are aware, sooner than they are prepared, sooner than they desire; and to his people it will be seasonable. The vision is for an appointed time, and will not tarry. He will come quickly; let this word be always sounding in our ear, and let us give all diligence that we may be found of him in peace, without spot and blameless. II. The church's hearty echo to Christ's promise, 1. Declaring her firm belief of it: Amen, so it is, so it shall be. 2. Expressing her earnest desire of it: Even so, come, Lord Jesus; make hast, my beloved, and be thou like a roe, or like a young hart on the mountain of spices. Thus beats the pulse of the church, thus breathes that gracious Spirit which actuates and informs the mystical body of Christ; and we should never be satisfied till we find such a spirit breathing in us, and causing us to look for the blessed hope, and glorious appearance of the great God and our Saviour Jesus Christ. This is the language of the church of the first-born, and we should join with them, often putting ourselves in mind of his promise. What comes from heaven in a promise should be sent back to heaven in a prayer, "Come, Lord Jesus, put an end to this state of sin, sorrow, and temptation; gather thy people out of this present evil world, and take them up to heaven, that state of perfect purity, peace, and joy, and so finish thy great design, and fulfil all that word in which thou hast caused thy people to hope."

Verse 1

22:1-2 This part of John’s vision of the city deals with God’s provision of water and food for his people (cp. Exod 16:4, 22-24; Ezek 47:1-12; John 4:10; 6:32-35). Although God originally made a “garden of delight” (Eden) for Adam and Eve, they disobeyed him and lost it (Gen 2–3). Now Eden is refashioned and united to the celestial city as God’s marvelous gift for his faithful people.

22:1 the water of life: See 7:17; John 4:10-15; cp. Exod 17:1-7; Isa 55:1; Ezek 47:1-10; Zech 14:8.

Verse 2

22:2 Although humans were denied access to the tree of life after they sinned (see Gen 3:22-24), it is now freely available. The tree on each side of the river (cp. Ezek 47:12) shows that there is no wrong side of the river in heaven. The tree produces a fresh crop of fruit each month, demonstrating God’s constant provision.

Verse 3

22:3 No longer . . . a curse: Ever since the first sin (Gen 3:14-19), humanity has been cursed because of their rebellion against God (see 1 Cor 16:22). Now rebellion, sin, and the curse are gone forever. • his servants will worship him: Revelation gives glimpses of authentic worship (see Rev 4–5; 7:9-17).

Verse 4

22:4 The human fears of death and of seeing God (see Gen 16:13; 32:30; Judg 6:22; Isa 6:5) will be removed. God’s people will bear his name and will see his face with joy (see Matt 5:8; 2 Cor 3:18; 1 Jn 3:2-3).

Verse 5

22:5 They will reign with God forever (see 20:4; see also 5:10) in his radiant light that banishes night and the need for lamps (see Isa 60:19-20).

Verse 6

22:6-21 This epilogue to Revelation contains utterances by an angel (22:6, 8-11) and Christ (22:7, 12-19) followed by a concluding plea for Christ’s return (22:20) and a closing benediction (22:21). The epilogue has a number of direct verbal connections with the introduction to the book (1:1-11), and it sums up important themes such as encouraging faithful perseverance, warning evildoers, affirming the authenticity of the prophetic message, and restating the nearness of Christ’s return.

22:6 Everything that John records in Revelation is trustworthy and true because God, who has all authority (cp. Matt 28:18), has sent the messenger. But it does not mean these visions are easy to understand.

Verse 7

22:7 Blessed: The sixth blessing of Revelation (see 1:3; 14:13; 16:15; 19:9; 20:6; 22:14) is for those who obey. Obedience is key to God’s blessing.

Verse 8

22:8-9 The earlier warning against false worship (see 19:10) is reiterated when John again falls at the feet of the angel. Only God deserves our worship (cp. John the Baptist in relation to Jesus; John 1:6-8, 26-27; 3:27-35).

Verse 10

22:10 Do not seal up: The angel expands John’s initial instruction to “write in a book” (1:11) and warns against curtailing its communication. Although some things are sealed—God does not reveal everything (cp. 10:4)—what has been written must be communicated so that people will understand the seriousness of the message and that the time is near (see 1:1, 3; 22:6-7; cp. Dan 12:4).

Verse 11

22:11 Vile people who refuse to accept God’s forgiveness will continue to be vile (see 16:9), yet John reminds the righteous to maintain their integrity. This verse is a warning to evildoers, and it calls the righteous to recognize the crucial significance of Christ’s return relative to their commitments and their actions.

Verse 12

22:12 Christ is coming soon . . . to repay all people, not just on the basis of their profession of faith, but according to their deeds (see 2:23; 11:18; 14:13; 20:12-13; see also Prov 24:12; Matt 16:27; 2 Cor 5:10). Not every statement of belief is genuine (John 2:23-25); faith will show itself in actions (Jas 2:14-26). We are indeed saved by the grace and power of God in Christ. Our works do not save us, but they do indicate the seriousness of our confession and provide a just basis for our ultimate reward or punishment.

Verse 14

22:14 Blessed are those: In response to the connection between actions and ultimate results (22:12), the seventh blessing of Revelation (see also 1:3; 14:13; 16:15; 19:9; 20:6; 22:7) promises acceptance for those who wash their robes—those who have been purified by trusting in Christ and following him faithfully (3:5; 6:11; 7:9-10, 14; 19:13; Eph 5:26; Heb 10:22). • enter through the gates of the city: See study note on Rev 21:24-25.

Verse 15

22:15 This verse again lists those who are not admitted to contrast with those admitted in 22:14 (see 21:8, 27; 22:11). These unrepentant sinners remain outside the city; it is another warning to those who do not repent that they will not be allowed to enter the city of God (22:14). • The reference to sinners as dogs was a familiar Jewish designation for rejected outsiders (see Matt 7:6; Phil 3:2; also 2 Sam 3:8; 2 Kgs 8:13); Jews used this term to refer to Gentiles (see Mark 7:26-28).

Verse 16

22:16 I am both the source of David and the heir to his throne: Jesus validates the message of Revelation (cp. John 21:24) by swearing that he is simultaneously the source of David (see Rev 5:5; Isa 11:10) and David’s heir (see Ezek 37:23-24; Rom 1:3). • The morning star was a name for the Messiah (see Num 24:17; 2 Pet 1:19; cp. Luke 1:78-79).

Verse 17

22:17 Come is a repeated invitation and a confession (see 22:20). • the bride: The Lamb’s wife (see 21:9) is the church, the people of God. • The thirsty can drink freely from God’s provision (see 21:6; 22:1; Ps 42:1; Isa 55:1; John 4:10-14).

Verse 18

22:18-19 I solemnly declare: John issues an oath to protect the integrity of the book of Revelation. He declares a curse upon anyone who alters the contents of the book or its message (cp. Deut 4:2; 12:32). The curse contrasts with the statement of blessing on all who read aloud, listen to, and obey the prophecy (Rev 1:3). At the time Revelation was written, scribes would sometimes alter books to suit their own views. Early Christians quickly developed means of authenticating both messages and messengers (see John 21:24; 1 Cor 16:21; Gal 6:11; Col 4:18; 2 Thes 3:17; 1 Jn 4:1-3). • Since the time of the early church, the scope and content of the New Testament has been established as the measure of the Christian proclamation. Yet the church continues to be plagued by those who would attempt to reconstruct the borders of Scripture by adding other works that they believe are of equal status with the Bible or by arguing that certain segments of the Bible are unreliable creations of human effort and perception. The genuine church has rejected and will continue to reject efforts to redefine the boundaries of the canon as human and even demonic attempts to alter the basis of the Christian faith.

Verse 20

22:20 I am coming soon! See 3:11. • Come, Lord Jesus! Paul uttered the same response (1 Cor 16:22; see also Phil 4:5).

Verse 21

22:21 Revelation closes with a benediction similar to those in Paul’s letters (e.g., Rom 15:33; 1 Cor 16:23-24). • The fitting final sentence invokes the grace of the Lord Jesus, the foundation of our forgiveness and the basis of our eternal hope.