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Rev_22:1-5. The continuation ( καὶ ἔδειξέν μοι , cf. Rev_21:9 sq.) and completion of the description of the glory prepared for believers in the new Jerusalem. Here, also,[4375] in connection with the statement of what John beheld, the express admonition occurs corresponding to the paracletic purpose of the entire revelation (cf. Rev_22:12 sqq.), that only the servants of God, the victors (chs. 2, 3), can attain that blessedness.
[4375] Cf. Rev_21:27.
πόταμον ὕδατος ζωῆς , κ . τ . λ . In this paradise of God,[4376] there is a stream[4377] whose water is “water of life,” so that they who drink thereof[4378] receive life through this water. The description depends, as already Eze_47:1 sqq., Zec_14:8, upon the prototype, Gen_2:10.
ἘΚΠΟΡΕΥΌΜΕΝΟΝ , Κ . Τ . Λ . Cf. Rev_4:6. The throne which belongs to God and the Lamb[4379] is the source of this stream, for only through the mediation of Christ as the Lamb, is the participation of believers in the eternal life of God inferred. [See Note XCVII., p. 494.]
ἘΝ ΜΈΣῼ Τῆς ΠΛΑΤΕΊΑς , Κ . Τ . Λ . It is, in a formal respect, very harsh if the ἘΝ ΜΈΣῼ be referred only to Τ . ΠΛΑΤ . ΑὐΤ .,[4380] while the Κ . Τ . ΠΟΤ . depends upon the succeeding ἘΝΤΕῦΘΕΝ ΚΑῚ ἘΚΕῖΘΕΝ ; it is more natural[4381] to refer the ἘΝ ΜΈΣῼ to both Τ . ΠΛΑΤ . ΑὐΤ . and Κ . Τ . ΠΟΤ ., so that the additional designation ἘΝΤ . Κ . ἘΚΕῖΘ , more accurately declares that the trees, on both sides of the river, stand on the space lying between the street and the river, i.e., on the right and the left banks.[4382]
Τῆς ΠΛΑΤΕΊΑς . John has in view a particular street, the main street through which flows the one particular river.
ΞΎΛΟΝ ΖΩῆς . Cf. Rev_2:7. The expression designates the entire mass of trees in general.[4383]
ΠΟΙΟῦΝ ΚΑΡΠΟῪς ΔΏΔΕΚΑ , Κ . Τ . Λ . Cf. Eze_47:12. The meaning is correctly described already by Andr.: ἈΔΙΆΛΕΙΠΤΟΝ ΤῊΝ ΤῶΝ ΚΑΡΠῶΝ
ἝΚΦΥΣΙΝ .[4384] In eternity, the continually growing fruits of the tree of life serve the blessed for food. See similar descriptions of the rabbins in Wetst.
ΚΑῚ ΤᾺ ΦΎΛΛΑ , Κ . Τ . Λ . This is to be referred to the heathen[4385] dwelling outside of the city, as little as Rev_21:23 sqq. But against the context also is the explanation of Hengstenb., that, in the present period, the life-forces arising from the Jerusalem, even now in heaven, are to heal the sickness of the heathen, i.e., to effect their conversion; for what is expressed concerning the leaves of the tree of life refers to the same time as that which is said of the fruits. This has been correctly acknowledged by those who have thought of the conversion, in the future world, of heathen to whom in this life the gospel has not been preached,[4386] or of the full development of the weak faith of the heathen.[4387] But both are contrary to the purpose of the context, which, just because of their faith, makes the heathen[4388] share in the glory of the city. By the words ΚΑῚ ΤᾺ ΦΎΛΛΑ , Κ . Τ . Λ ., in an entirely similar way the eternal refreshment and glorification of believing heathen are especially emphasized, as the preceding words ΞΎΛΟΝ ΖΩῆς
Τ . ΚΑΡΠῸΝ ΑΎΤ . indicate in general the blessed satiety of the inhabitants of the new Jerusalem, of whom no special class whatever is mentioned. In connection with this, the expression ΕἸς ΘΕΡΑΠΕΊΑΝ Τ . ἘΘΝ . is as little to be pressed, in the sense that a still present sickness of the heathen were presupposed, since it might possibly be inferred from Rev_21:4, that the tears which God will wipe away from the blessed are the sign of pains still endured; but as the tears which are wept because of earthly sorrow are wiped away in eternal life, so the healing leaves of the tree of life serve for the healing of the sickness from which the heathen have suffered in their earthly life, but shall suffer no longer in the new Jerusalem. If they were previously hungry and thirsty, now they are also to be satisfied;[4389] if they were previously blind, miserable, and without the power of life,[4390] now they are to share in the enjoyment of all glory, holiness, and blessedness.
ΚΑῚ ΠᾶΝ ΚΑΤΆΘΕΜΑ ΟὐΚ ἜΣΤΑΙ ἜΤΙ . Cf, Zec_14:11. After all upon which God’s curse rests has reached its own place, and been eternally separated from the blessed communion of saints,[4391] nothing of the kind can any longer be found in the city, wherein, now, also,[4392] are the throne of God and of the Lamb, and that, too, immediately near, so that all servants of God, all inhabitants of the city, who, as belonging to God, bear his name upon their foreheads,[4393] see his face.[4394]
αὐτοῦ belongs to the chief subject ὁ θέος
καὶ νύξ , κ . τ . λ . Only by an artificial expedient does Züll. find here “something entirely new,” in comparison with what is said at Rev_21:23; Rev_21:25.
καὶ βασιλεύσουσιν , κ . τ . λ . With the richest and, at least, a figurative expression, John concludes his announcement of the future glory of believers, by at the same time emphasizing the eternal duration of that happy state as explicitly as in the description of the judgment upon enemies.[4395]
[4376] Cf. Rev_2:7.
[4377] Cf. Rev_4:6, Rev_7:17.
[4378] Cf. Rev_22:17.
[4379] Cf. Rev_7:17, Rev_5:13.
[4380] Andr., Vitr., Beng., Züll., De Wette, Hengstenb., Ebrard, Bleek.
[4381] Cf. Rev_5:6. Ewald.
[4382] Cf. Eze_47:7; Eze_47:12.
[4383] Beng., De Wette, Ew., etc.
[4384] [“The perpetual growth of fruits.”]
[4385] Ewald, Züll.; cf. also De Wette.
[4386] Beng.
[4387] Ebrard.
[4388] Rev_21:23 sqq.
[4389] Cf. Rev_22:17; Rev_7:16.
[4390] Cf. Rev_3:17.
[4391] Rev_20:10; Rev_20:15, Rev_21:27.
[4392] This is (cf. Jos_7:12; Beng.) the inner connection with what follows, which, however, appears to be formally annexed by the καὶ .
[4393] Rev_14:1, Rev_3:12.
[4394] Cf. Rev_21:3, Rev_7:15.
[4395] Rev_10:10; cf. Rev_20:14 sq.
XCVII. Rev_22:1. ποταμὸν ὕδατος ζωῆς