Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadPulpit Commentary - Revelation 22:1 - 22:21
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
And he showed me a pure river. Omit "pure." "And" connects this part of the vision with what precedes (Rev_21:9-27). It would have been better, perhaps, if the twenty-first chapter had included the first five verses of the twenty-second, so as to take in the whole of the description of the heavenly Jerusalem. But there is a break at this point, as is indicated by the repetition of "And he showed me," which points to a new phase or section of the vision. In the previous section (Rev_21:9-27) the angel had showed St. John the city and its wails with their gates and foundations; in this section he shows him the river of the water of life, and the tree of life. The latter part of each section is occupied with the evangelist's own observations (Rev_21:22-27; Rev_22:3-5), for we cannot suppose that the phrase, "these words," in verse 6, is intended to apply specially to anything in these particular sections. He is the angel mentioned in verse 9, and again referred to in verses 10, 15, 16, 17. Most probably the pronoun "he" in verse 6 does not refer to the same angel as this one. River. The source of this stream, its course or channel, and its fertile banks, are mentioned or implied in what follows; but there is no reference to any estuary or mouth: eternity is the ocean in which this river is lost. Of water of life. Ὕδωρ ζωῆς is perhaps identical in meaning with "living water," ὕδωρ ζῶν , but is properly distinguished from it in translation. The two expressions are peculiar to St. John's writings in the New Testament; the genitival form, which is the more Hebraizing, only occurs in this book in Rev_7:17; Rev_21:6; Rev_22:1, Rev_22:17; whereas the participial and more classical form is confined to the Gospel (Joh_4:10; Joh_7:38). "Living water," in its simplest literalness, means such water as is pure, flowing, clear, fresh, and wholesome; not stagnant, or turbid, or salt. Hence it is a proper term for the water of a beautiful and fertilizing river. Here, however, the genitival form reminds us of the familiar expression, similarly moulded, "the tree of life," which inclines us to think that" water of life" signifies water possessing life giving powers, water which restores, refreshes, supports life, and is therefore to be compared with "living water" taken in its spiritual sense. Of this whosoever drinketh shall never thirst again; when it has been once received within the soul, it becomes a well of water springing up into everlasting life (Joh_4:14). Clear as crystal, proceeding out of the throne of God and of the Lamb; clear, or transparent. We seldom use the rendering of the Revised Version, bright, as an epithet of water. As crystal (see note on Rev_4:6, the only other place in the New Testament where the word occurs). The source of the river was in the Divine throne, the seat of the Triune God and the crucified Saviour. All eternal life is derived from our heavenly Father by the Holy Spirit for the sake of the Redeemer.
Rev_22:2
In the midst of the street of it. This sentence appears to belong to the preceding verse, as in the Revised Version. For
(1) the καί , "and," which follows, seems the beginning of the fresh feature of the description (cf. Rev_22:1); and
(2) the account here given is evidently derived from Eze_47:1-23., where the river is connected with trees, but no such mention is made of streets. And on either side of the river, was there the tree of life; and on this side of the river and on that was the tree of life. The beginning of the new sentence (vide supra). The singular "tree" seems intended to be understood generically of the whole of that class of trees. For this reason probably the LXX. renders the Hebrew of Eze_47:7 by the plural "trees." We may see in this bountiful supply of the trees of life an image of the abundance of grace and life in store for the redeemed (cf. the description in Eze_47:1-23.). Which bare twelve manner of fruits, and yielded her fruit every month; rather, twelve crops of fruit, yielding its fruit every month; i.e. one crop m each month. The number twelve signifies completeness (see on Rev_4:9; Rev_7:4-9, etc.). This fruit is yielded twelve times as often as ordinary fruit. The signification, therefore, is that there is an ever present supply. The fruit is not of twelve different kinds; the tree of life bears but one kind (cf. Eze_47:12. "And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months"). And the leaves of the tree were for the healing of the nations (cf. Eze_47:12, quoted above, "And the fruit thereof shall be for meat, and the leaf thereof for medicine"). "The nations" are not the heathen, but the multitude of the redeemed, gathered out of every nation (see on Rev_21:24). It is, of course, not implied that there is, in the new Jerusalem, any disease which needs healing, but the tree of life is put forward as the means by which the perpetual health and life and general well being of the inhabitants are sustained.
Rev_22:3
And there shall be no more curse; and there shall be no accursed thing any more. Nothing accursed exists in that city, because there is no sin there. The narrative here passes into the future tense (cf. Rev_20:7). But the throne of God and of the Lamb shall be in it; and his servants shall serve him; and the throne, etc. This is the consequence of there being no accursed thing (cf. Jos_7:12, Jos_7:13, "Neither will I be with you any more ... There is an accursed thing in the midst of thee, O Israel"). God dwells in the city because all is holy. The throne of God and of the Lamb is one—God and the Lamb are one. Again, his servants, the servants of God and the Lamb (cf. Joh_10:30). They "serve him," as described in Rev_19:1-7 and elsewhere.
Rev_22:4
And they shall see his face; and his name shall be in their foreheads. Another consequence of there being no accursed thing—no sin (see on Rev_22:3). All are pure it, heart, and therefore they see God. The same promise is made in 1Jn_3:2. The last clause connects this chapter with Rev_3:12, and shows that these who are here described are those who have overcome (cf. also Rev_7:1-17.; Rev_14:1).
Rev_22:5
And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light; and there shall be night no more; and they need no light of lamp, neither light of sun: for the Lord God shall shine upon them. A repetition of Rev_21:23, Rev_21:25 (which see). In Rev_21:23 we are told "the Lamb is the Light thereof;" here, "the Lord God shineth upon them." Again an assertion of the Divinity of the Son (cf. Rev_21:3). And they shall reign forever and ever. This prediction and promise ends the Revelation, as such. It is the reward placed before those who strive, in order to induce them to "overcome" (see on verse 5 above, and Rev_3:12).
Rev_22:6
And he said unto me. Probably the angel who has exhibited the vision of the holy city (Rev_21:9); perhaps the angel of Rev_1:1. The concluding portion of the book is now entered upon; it contains a brief summary of (or rather reference to) the chief events which have been narrated, and enforces the lesson which is intended to be taught, viz. that Christians should persevere in well doing amid all persecutions, for their reward is certain, and that the punishment due to the wicked will surely overtake them at last. The angel asserts the veracity of what is contained in the book (Rev_1:6; cf. Rev_1:1, Rev_1:2; Rev_3:14); the time in which to prepare is brief (Rev_1:6, Rev_1:7, Rev_1:12; cf. Rev_1:3, Rev_1:7); the prophecy is to be communicated to others (Rev_1:10; cf. Rev_1:1-3); God is eternal (Rev_1:13; cf. Rev_1:8); the just are rewarded (Rev_1:14, Rev_1:17; cf. Rev_1:3); the wicked are punished (Rev_1:15; cf. Rev_1:7); the prophecy is to be faithfully handed on (Rev_1:18, Rev_1:19; cf. Rev_1:2). These sayings are faithful and true. That is, all that has been conveyed to the seer (cf. the following verses). This is a repetition of Rev_21:5; Rev_19:9; Rev_3:14; so also Dan_8:26. And the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done; and the Lord, the God of the spirits of the prophets ... the things which must shortly come to pass. That spiritual part of the nature of the prophets, by which they are made to discern and to communicate God's will. The expression is used here in connection with the "prophecy" mentioned in the following verse. The greater part of this verse is worded exactly as Rev_1:1. His servants; cf. the address to the seven Churches (Rev_1:3., especially Rev_1:11).
Rev_22:7
Behold, I come quickly (cf. Rev_22:12, Rev_22:20; Rev_3:11). The narration passes into the words of Christ himself, just as in Rev_22:12 and Rev_11:3. Blessed is he that keepeth the sayings of the prophecy of this book. Because they are "faithful and true" (Rev_11:6). The command given in Rev_1:11, Rev_1:19 is now supposed to have been carried out (cf. the same words in Rev_1:3).
Rev_22:8
And I John saw these things, and heard them; literally, and I John [am] the [one] hearing and seeing these things. The absence of the verb (the present participle being used alone) indicates the person to whom the revelation is made, without assigning any specific period as the particular time when the revelation took place. The same statement is made in Rev_1:1 (which see). "These things" are all that have been related in the book. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things; and when I heard and saw, etc. The tense here becomes aorist (vide supra). St. John has once before fallen into the same error, viz. that of paying undue homage to the angel (see on Rev_19:10). The beatific vision overwhelms him with awe, and he is bowed down with his own humility.
Rev_22:9
Then saith he unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God; and he saith, etc. (cf. the words of Rev_19:10). Here we have "the prophets;" in the former passage we have the "spirit of prophecy," in much the same sense; here, again, we have "them which keep the sayings of this book," in place of "that have the testimony of Jesus," in Rev_19:10. In the latter case, also, there is little difference of meaning, since the "sayings of this book" are exhortations to a faithful bearing of "the testimony of Jesus;" those, therefore, "who keep" (that is, carry out) "the sayings" are those who "hold the testimony of Jesus." "The prophets" need not be restricted in meaning to either Old or New Testament prophets, but may include both. The direct inspiration of the message which St. John has to deliver is here asserted. In unison with the teaching of the Mosaic covenant, the angel commands to worship God alone (cf. Exo_34:14, etc.).
Rev_22:10
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. The visions being now complete, St. John is commanded to communicate them to the world (cf. Rev_10:4, where a contrary direction is given). The last sentence is again a repetition of the assertion of the shortness of this our time of preparation (cf. on verse 7). The revelation deals not with events far distant in the future, but with those immediately present; for this reason the message is to be communicated (cf. Dan_8:26, where the reason given for "shutting up the vision" is that the visions "belong to many days to come," Revised Version).
Rev_22:11
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still; he that is unrighteous, let him do unrighteousness still, etc. (Revised Version). These words seem to be used ironically, as was sometimes the case with the prophets (cf. Eze_3:27; Eze_20:39). The intention seems to be to stir men up to a realization of the nature of their conduct in continuing to reject the warnings of God. Note that the words immediately succeeding, as well as those immediately preceding, are connected with the judgment.
Rev_22:12
And, behold, I come quickly. Omit "and" (cf. Rev_22:7, Rev_22:10, etc.; see also on Rev_22:11). Note also that once more the words are spoken as by Christ himself (cf. Rev_22:7). And my reward is with me, to give every man according as his work shall be; as his work is, according to the best authorities. This is one of the fundamental truths enforced throughout the book; cf. the epistles to the seven Churches (Rev_2:5, Rev_2:10, Rev_2:16, Rev_2:17, Rev_2:22, Rev_2:26, etc.). Similar language is found in Isa_40:10; Isa_62:11. The infinitive phrase seems to be explanatory of the idea contained in the word μισθός , "reward;" the double nature of the reward being thus indicated.
Rev_22:13
I am Alpha and Omega, the Beginning and the End, the First and the Last; the Alpha, etc. Reverse the position of the two last phrases. These words, which appropriately open and close the book (cf. Rev_1:8), occur (like those in Rev_22:11 above) continually in Isaiah (see Isa_41:4; Isa_43:10; Isa_44:6; Isa_48:12). All three titles are here combined, as if to finally gather up into one impressive assertion the titles hitherto used separately (cf. Rev_1:8, Rev_1:17; Rev_2:8; Rev_21:6). "The first title is symbolical; the second is borrowed from the Old Testament; the third is philosophical "('Speaker's Commentary').
Rev_22:14
Blessed are they that do his commandments. The Revised Version adopts the reading, οἱ πλύνοντες τὰς στολὰς αὐτῶν , "they that wash their robes," which is found in à , A, 1, 33, Vulgate, AEthiopic, Armenian, Primasius, and which is probably correct. The reading of the Textus Receptus, ποιοῦντες τὰς ἐντολὰς αὐτοῦ , "they that do his commandments," is found in B, Syriac, Coptic, etc. The Vulgate adds, "in the blood of the Lamb," as in Rev_7:14, which is, of course, the full meaning. The free will of man is implied in the active form of the participle. That they may have right to the tree of life; in order that they may have authority over the tree of life; i.e. the right to partake of it. Ebrard makes this clause dependent (as a consequence) upon "do:" "They do them in order that they may have," etc. Others attach this clause to "blessed: They are blessed because they may have the right," etc. Both significations may well be implied. "The tree of life" is that described in Rev_7:2, and promised "to him that overcometh" in Rev_2:7. And may enter in through the gates into the city; by the portals; that is, in the natural way of people who have a right to enter.
Rev_22:15
For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie; without (omit "for") are the dogs, and the sorcerers, and the fornicaters, etc. The article renders each term general in its signification (see on Rev_4:11). "The dogs" are those who are described in Rev_22:11 as "the filthy;" the term is proverbial amongst Eastern nations as an expression for what is most degraded. The epithets in this verse occur (with others) in Rev_21:8. A contrast is forcibly presented between these wicked ones here indicated, and those who have (in the preceding verse) the right to enter the city, owing to their purity obtained by washing their robes.
Rev_22:16
I Jesus have sent mine angel. Here our Lord himself asserts what was at the very beginning set forth (Rev_1:1). The revelation proper being now ended, the epistolary form in which the book opens is now resumed. Either our Lord himself is here the speaker, or the angel speaks in his name (cf. Rev_22:9, Rev_22:10, Rev_22:12, etc.). To testify unto you these things in the Churches ( ἐπὶ ταῖς ἐκκλησίαις ). The Revised Version translates, for [margin. or over] the Churches (cf. the expression in Mat_24:33). Probably this preposition is used as expressing the idea of motion towards, especially from above, which is contained in the fact that the message is from heaven to the Churches. Dusterdieck, Hengstenberg, and others would translate, "concerning the Churches." Ἐν , "in," is found in A and some other manuscripts. Some cursives omit the preposition entirely. This gives another possible reading: "to testify these things unto you, the Churches." I am the Root and the Offspring of David, and the Bright and Morning Star. Omit the second "and." (On "Root," see on Rev_5:5; for "Morning Star," cf. Rev_2:28.) At the word "David," the manuscript 1, from which Erasmus compiled the Textus Receptus, ends. In order to supply the remainder, which is deficient, Erasmus retranslated the Vulgate Version into Greek. The Greek, therefore, of the Textus Receptus from this point onwards is the Greek of Erasmus.
Rev_22:17
And the Spirit and the bride say, Come. These words are best understood as uttered by the writer. The Holy Spirit working in the Church, through whom she is bound to Christ as his bride, and the Church herself, eagerly welcome the fulfilment of Christ's promise made in Rev_22:12. (On "come," cf. Rev_6:1.) And let him that heareth say, Come. The Church in her corporate capacity welcomes her Lord; so, also, let each member in his individual capacity, who hears this "testimony" (Rev_22:16), be desirous of the advent of his Master. And let him that is athirst come; athirst for the water of life (cf. Rev_21:6). And whosoever will, let him take the water of life freely. Omit "and." Again the active participle indicates the voluntary nature of the action; though the living water be freely given without money and without price, it is not enforced upon any.
Rev_22:18
For I testify unto every man that heareth the words of the prophecy of this book. Omit "for." The pronoun "I" is emphatic. Here is the solemn appendix or seal of the veracity of the book, somewhat similar to the prefatory words in Rev_1:1-3. This is the fulfilment of the duty laid upon St. John in Rev_1:1, not an announcement of our Lord himself (cf. the wording of Rev_1:3). If any man shall add unto these things, God shall add unto him the plagues that are written in this book; cf. the command in Deu_4:2, "Ye shall not add unto the word which I command you, neither shall ye diminish from it" (Revised Version). "The plagues that are written in this book" are those of the seals, the trumpets, the vials, the doom of Babylon, etc.; cf. the command of St. Paul to Timothy (2Ti_1:13), and cf. also what is said in 2Ti_2:16-18 concerning the heretical teaching of Hymenaeus and Philetus.
Rev_22:19
And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book; from the tree of life; i.e. that mentioned in Rev_22:2 and in Rev_22:14, where also the city is mentioned. Even from the things written in this book seems to be the real meaning of the last clause; not merely the tree and city which are written, etc. Just as the evils set forth in the Apocalypse are declared in Rev_22:18 to be the portion of those who add to the book, so those who take from the book are deprived of those blessings which have been constantly referred to in the book.
Rev_22:20
He which testifieth these things saith—viz, the Lord Jesus, as in Rev_22:16—Surely I come quickly; yea, I come quickly. As the book opens, so it closes with this promise. This is the anchor and stay of the faithful, the sound of an alarm and a warning cry to the wicked. Amen. Even so, come, Lord Jesus. Omit "even so." Thus in calm and patient hope the apostle answers his Lord. So the writer who delivers the message is the first to proclaim his belief in what is herein contained.
Rev_22:21
The grace of our Lord Jesus Christ be with you all. Amen; the grace of the Lord Jesus be with the saints. Amen. So the delivery of the message was commenced (cf Rev_1:4; cf. the form in 1Th_5:28). Bearing in mind that the theme of the book is the conflict between good and evil, we may well conclude our study of it by joining in the prayer of the author, that the help of the Lord Jesus may be on the side of his saints to enable them to overcome, and then receive their reward.
(See preceding homily.)
Rev_22:6, Rev_22:7, Rev_22:16
(See homily on Rev_1:1-3.)
Rev_22:10, Rev_22:11
(See homily on Rev_20:11-15.)
Rev_22:12
(See homily on Rev_1:7.)
Rev_22:13
(See homily on Rev_1:8.)
Rev_22:14
(Revised Version).—(See homily on Rev_7:1 l—17.)
Rev_22:15
(See homily on Rev_20:11-15.)
Rev_22:17
I. THERE ARE JOYS IN THE HOLY CITY WHICH ARE INFINITELY WORTHY OF ACCEPTANCE. The word "Come" naturally suggests the question, "To what?" or" To whom?" And if the clause stood alone, the answer would not unnaturally be, "To the Saviour," for he is the one Object to whom men are expected to come. But if we look at the close of this verse, we find it said, "Whosoever will, let him take the water of life freely;" and when we read, "Let him that is athirst come," we find additional reason for supposing that the meaning of the word is, "Come to the water of life." And, so far, there is no reason for doubting the correctness of this. But, then, the next query is, "Where is this water of life?" And if we turn to Rev_7:17; Rev_21:6, Rev_21:7; Rev_22:1, we find that in heaven the blessed are seen beside the fountains of the water of life; so that, although it is true that even here Christ gives us the living water, that even here there is a river, the streams of which make glad the city of God, yet no one can study this book without seeing that there is in it a "tendency forward;" that there is a finger beckoning and a voice urging us onward to a holy city, "the New Jerusalem," of which it is said "the throne of God" is there, from which the living water is seen to flow, a pure, a crystal stream. All those who reach that city will drink thereof. And it is unquestionably with all this in view that the invitation is given. Yonder, at the end of the pilgrimage of the saints, is a land no foe can enter; there is this refreshing stream. Thousands have already reached that land, and thousands more are on the way; and the Holy Ghost, having thus set the land Beulah before our vision, will not let the apostolic seer close the book until, in the name of the Lord of the land, he has summoned our attention to it, and until, through him, "the Spirit and the bride" have said, "Come to that heavenly land, drink its living stream, and thus share its eternal joy."
II. THE JOYS OF THE HOLY CITY ARE FOR THOSE WHO WILL COME TO THEM. No one will get to heaven by chance. Nor is it by merely idling life away that we shall find ourselves there. For although the act of coming is all that is required, there must be that. This truth is one which, if analyzed into its several parts, may be put thus:
1. The eye of the soul must be fixed on this as the true goal of life. It wilt not do to have an aimless life. Life without aim is life without power. But what aim can be compared to this, of knowing God and enjoying him forever?
2. We must learn the rules by which life is to be regulated. These are two:
(1) Repentance towards God.
(2) Faith towards our Lord Jesus Christ
These are to be, not occasional acts, but the habits of a life. It is not by a rush and a leap, uncalculating and blind, that this heavenly home is to be attained, but by humbly and lovingly accepting all that Jesus says, and in his strength setting the face towards Zion.
3. This involves, evidently, coming to Jesus, who is the Lord and Leader of every pilgrim. This is imperative. The last step implies the first, and all that intervene. And whosoever comes to Jesus will at that moment take his first sip of the living water.
"Rivers of endless joys above,
And rills of comfort here below."
III. TO THESE HEAVENLY JOYS IN CHRIST WE ARE INVITED. The whole verse is an invitation. It is, indeed, a royal command. But whereas the commands of an earthly sovereign may be obeyed literally, yet with reluctance, here there are no unwilling responses. "Whosoever will, let him come." The form of invitation, however, takes for granted two things.
1. That the object to be ensured is one that is sufficiently attractive to make an invitation appropriate. And who can call this in question? Not even the stoutest unbelievers deny the attraction of the heavenly city and of the privileges of its citizens. The invitation assumes:
2. That, manifold as are the charms of the place, with its fountains of living water, God is willing to make over to the invited ones all its blessedness, wealth, and glory; provided always that men will come penitently, believingly, and lovingly, and accept all as a free gift from the heart of Infinite Love, out of the storehouse of his exhaustless wealth.
IV. THIS INVITATION IS THROWN INTO VARIED FORMS. These are four.
1. The Spirit saith, "Come." In three ways.
(1) In the visions of glory which are designed to attract.
(2) In the clear statements of those for whom the glory is designed.
(3) In the fact of his inspiring the apostle to pen these words, the Holy Ghost has recorded for all time an imperishable invitation to the thirsty ones to come to the waters of life.
2. The bride saith, "Come." The bride is the Church.
(1) The Church on earth, in all her services, her ordinances, her teaching, is saying, "Come." If she indulges in terrorism rather than in invitation, she mistakes her mission.
(2) The Church of the redeemed above—the great cloud of witnesses—beckons to us to come.
3. Every one who heareth is to say," Come." Not one voice is to be mute. From the earliest to the latest, all who have responded to the call are to hand it on to others: "Come! come! come!" The student of the original will see an untranslated force in the verb "say"—even—"The Spirit and the bride are saying." The air is ringing with their voice, and every one who hears the sound is to add his voice to theirs. Then:
4. Jesus is the Leader of the mighty choir. This is seen when Rev_22:16, Rev_22:17 are put together. "I Jesus have sent mine angel," etc. Yea, it is as if a grandly perfect peal of bells were hung aloft, and as if our Saviour would have their chimes ever filling the air with the music, "Come! come! come!"
V. THE INVITATION IS SPECIFIC IN ITS FORM. "Let him that is athirst come" (cf. Isa_55:1). Thirsting spirits may be divided into two classes.
1. There are those who thirst, but know not for what. This was long the experience of Augustine. So it is of many now.
2. Some thirst, and do know for what. Even as David (Psa_42:1).
(1) Some are just convinced of sin, and are thirsting for pardon and purity.
(2) Some who have tasted of the river of the water of life thirst for more of it. We never want more than Christ; we often want more of Christ.
(3) Some are aged Christians; they find that the older they get, the more they want of God and of his love. And truly blessed is it for them, though their ears may be getting
.
2. Every day the believer has to come afresh, to receive new life, freely; new strength, freely; more of God, freely. How great is the blessedness of thus living on "the water of life" day by day, getting it fresh every hour from One whose fulness no giving can diminish, whose giving no receiving can tire.
3. Thus living on free mercy while on earth, the like living on free mercy above will be heaven. The next state will be the continuity of this. Ah! we might live with music—the music of heaven—in our ears, if we were not so dulled with the sounds of earth. Every morning when we wake there is the Father ready to give us new blessing, freely. Every day, for the demands which new toil will make upon us, we may have new strength, freely. And so on till the last. And then—heaven, freely! Having lived on free grace below, we shall be well content and pleased, living on free grace, to take our place in heaven.
In conclusion? who would not respond at once to an invitation so rich, so large, and so divinely free? Would that, in our urging this, we could adequately represent the tenderness and love of our God! Let not our coldness repel thee, O thirsty one! Come now, and taste for yourself the sweetness of the living stream! What will your response be? We have given the invitation in Heaven's Name; and to him in whose Name we have spoken, you must reply.
Rev_22:18, Rev_22:19
I. JUDGING FROM WHAT WE KNOW OF THE FACTS OF HISTORY, IN WHAT WAY MAY MEN BE SUPPOSED TO ADD TO OR TO SUBTRACT FROM THIS BOOK? The words of the text evidently embrace any kind of treatment of this Book of the Apocalypse which seemed to assume that a man was at liberty to take the book into his own hands, and to deal with it as he thought fit. Men do this:
1. If they put any merely human production alongside of it as if it were on a level therewith.
2. If they distort the book at pleasure to make it fit in with a preconceived theory about it; e.g. a preconceived and extreme theory of evolution is even now leading some to treat the old book most unfairly.
3. If they summarily reject the account which the book gives of itself, out of dislike to the supernatural, or from hostility to the principle of authority in religion.
4. If they make a human interpretation of the book of equal dignity or authority with the book itself.
5. If they deny and disown any of those great doctrines which are inwrought into the very texture of the book; e.g. the glory of Christ's Person; the meaning of his work; the reality of his administration; the freeness of his grace; the certainty of his victory. These and cognate doctrines pervade the entire Apocalypse, and to omit, ignore, deny, or condemn them, from wilful refusal to submit to Divine authority, would be to commit the sin which is here exposed to view. The words of the Apocalypse as a whole, and of these two verses in particular, are not human; they are Divine. We should hear a voice saying, "Take thy shoes from off thy feet; for the place whereon thou standest is holy ground."
II. WHAT IS THE THREATENING HERE UTTERED AGAINST THOSE WHO TAMPER WITH THE ROOK? The threatening assumes a positive or negative form according to the positive or negative form of the sin. In the one case it affirms that any actual and wilful ill treatment of, or adding to this book, will bring down the curse of God upon the guilty one's head. In the other case, it declares that any rebellious rejection of the divinely revealed doctrines of this book will incur rejection from God.
III. CAN WE DISCOVER REASONS FOR A SENTENCE SO SEVERE? Certainly we can: seven.
1. The book is Divine in its origin; it is, therefore, too sacred for human hands to mar. (For treatment of the question of the origin of this book, see our first homily in this section.) In Rev_22:16 we have the explicit statement, "I Jesus have set mine angel," etc. In Rev_22:18 we have the emphatic Μαρτυρῶ ἐγὼ £ beginning the verse. It is not absolutely clear whether the speaker in the second ease is Jesus himself or his angel. If the latter, the angel testifies for Jesus. If the former, Jesus speaks for himself. Either way the testimony is divinely authorized, and therefore must ever be too sacred for the trifier's touch.
2. The book is a Divine manifesto to the Churches; therefore no others can have any right to touch it. It was given at first to those who loved our Lord, that they might keep and shield it. And any one professing to be an ambassador for God, who wilfully tampers with it, is false to his commission from the throne. What nation would bear with its sovereign's legate, if he were known to add, alter, or delete a word issued from the throne? He would be visited, and rightly, with penalties of terrible severity. Is God's sanction to be less stern?
3. The book is a disclosure of the future; and no one can possibly be competent to alter a single word of his who sees the end from the beginning. To disclose in a succession of parabolic or symbolic settings the future scenes which are to appear, and that in their order, is a task to which none but God himself can possibly be equal. Therefore the visions must remain untouched.
4. The book is a declaration of doctrine—of doctrines on which souls live and grow and thrive; and therefore it is a very serious thing to meddle therewith. By contrary teaching, men may be led astray and ruined for time and for eternity. If there be a reservoir which supplies a town with water, or a well springing up in a barren land, the only one from which a traveller could drink, what curses would be—yea, ought to be—pronounced against him who should poison either the one or the other? Is it a less serious thing to poison the wells from whence the living water is drawn?
5. The book abounds in words of consolation; of the supports of which men may not be deprived. Few books in the Word of God are richer in consolation than this closing one; and who can estimate the guilt of depriving millions of souls of the words of solace uttered from the eternal throne? To strike a thousand men at once with paralysis would be nothing to such a crime as this!
6. The attempt to substitute human words for the Divine is unspeakably rash. For our part, we have ever felt that it would be a sheer impertinence if we were to take it upon ourselves to guide men through this life to the life to come, if we had not a "Thus saith the Lord" forevery direction we gave. But if, when the Lord has spoken, any man deliberately substitutes words of his own, this is an action which no words of ours can adequately characterize.
7. There is desperate wickedness in that disloyalty and rebellion which would play fast and loose with the words of this book. We may not lose sight of the fact that this censure is here pronounced, not merely because of an evil act, but on account of the wickedness of heart which can consent to an act so evil. Any one who can deliberately handle the Word of God deceitfully commits a crime in sacred things, which society would absolutely refuse to tolerate in the common affairs of life. What place could such a one possibly find in the holy city? So far, then, from thinking the sentence even seemingly severe, we deem it one of the clearest proofs of Divine kindness and care that he has thrown the guard of so solemn a sanction around words which are meant for our guidance through this life to that which is to come. For the fact is that God's severity to the trifler is the outcome of his care for us all.
IV. LET US SEE WHAT BEARING THIS PASSAGE HAS ON THE FORMATION OF THOUGHT AND ON THE DIRECTION OF LIFE.
1. It should lead us to admire the wonderful concern of God for our guidance and safety in thus guarding for us his own message of love. We ought not for a moment to forget that for our sakes these words were written; for our sakes they have been preserved till now through fire and flood, and all the vicissitudes of earth. We can quite imagine a man under the influence of unbelief or hostility, taking fire at such a passage as this, deeming it a flash of fiery wrath directed against himself. But in so doing he would totally misapprehend the words. They are fraught with terror only to those who wilfully pervert them. And we have no hesitation in saying that menace to such is mercy to the rest. Is it no safeguard to the people to be told that the enemy shall not be permitted with impunity to poison the wells of living water? Whoever robs a people of their dearest treasure will have to smart for it. God's goodness to us ensures that.
2. The words should lead us to admire and adore the far seeingness of the great Inspirer in inditing such words as these. For who does not know that one "Church," at any rate, has heaped words on words, and added them to the faith, to be accepted under pain and penalty of "anathema sit"?
And not content with this, but as if in order to prevent the discovery of her own fraud, she debars the people at large from free access to the book which would expose it, which is at once the charter of the people's freedom from man, and defines the extent and the limits of the "true sayings of God."
3. The words which are so stern a guard around the Book of the Apocalypse do also apply with equal force to whatsoever writings stand on an equal footing of Divine authority (cf. Deu_4:1-24; Jer_18:16, ad fin.; Gal_1:6-9; Mat_15:9). Hence we should learn
(1) to deal with most conscientious care with whatever comes to us with the weight and sanction of Divine authority;
(2) to remember that there is not anything outside the pages of the Word of God that does or can present such binding authority;
(3) to deal with all that is so outside the book as the word of man, and not as the Word of God (see Act_17:11; 2Co_1:21; 1Co_2:5). Our faith must not stand "in the wisdom of men, but in the power of God."
4. The words before us show how an expositor of the holy book is to treat it in his teachings to the people. His task is at once grand in its simplicity, yet awful in its responsibility. He has, by every possible means,
(1) to find out exactly what the Spirit of God says; and
(2) to impress that, and that only, on the heart and conscience of the people.
5. We here see also how the people are to regard an expositor of God's Word, viz. as one whose work is to teach them, not his own thoughts, but the thoughts of God; and they are ever at liberty to appeal from the human speaker to the book. They must not be pulpit Christians, but Bible Christians.
6. Finally, we learn with what state of mind we ought to study the book in which is contained what the Lord hath spoken. There should be humility, readiness of mind to hear what God the Lord will speak, and also unswerving loyalty to the God of truth in every point in which we see the truth of God (1Pe_2:1, 1Pe_2:2). And in practical obedience to what the Lord teaches us in his Word, we shall come to know its glory as our truest guide, and our glory in having such a guide.
Rev_22:20
I. WHAT IS INCLUDED IN THIS ONE HOPE OF THE CHURCH? The glorious appearing of the great God, even our Saviour Jesus Christ, is, without doubt, the "blessed hope." The Church is longing for the personal presence of her Saviour. Love cannot be fully satisfied while its fondest Object remains unseen. Still, the expectation of the coming of the Lord is one which includes a great deal more than the hope of his personal presence. For that of itself, without very much more, would not by any means secure all that believers desire. In fact, even as it is, we are better off than the disciples were when Jesus was on earth. "It is expedient for you that I go away," etc. It is not, then, as if we were here weeping and mourning, without a Christ, that we long to see him, but because of the glory which shall be ushered in at his coming. It may be well for us, at this stage of exposition, to locate the personal advent of Christ according to New Testament eschatology. £ Increasing, repeated studies of the Word drive us further and further away from the pre-millennial hypothesis. We do not look for the personal reappearing of Jesus as near at hand, in point of time, as yet. It is not at the commencement of an era of blessedness that Scripture warrants us in placing it, but at the consummation thereof. Looking, however, at his coming as taking place at the restitution of all things, we must needs include in our aspirations after that glorious goal of human progress every step on the way thither. These steps towards the final blessedness are shown in the New Testament in the following order:
1. The advance of truth and the proclamation of the gospel among all nations must take place before the end.
2. The promise of the outpouring of the Holy Ghost is very far from complete fulfilment. Our Lord lives and reigns to bestow this gracious baptism. The Holy Ghost will both train the Church and convict the world.
3. Through the pouring out of the Holy Spirit Israel is to be restored (Ezekiel 35-37).
4. The effect of Israel's restoration will be "as life from the dead," and will be followed by the inbringing of the fulness of the Gentiles (Rom_9:11).
5. Then will follow a long period of millennial rest, during which righteousness, though not absolutely universal, will be in the ascendant; while at the same time the tares as well as the wheat will be ripening for harvest; (Isa_60:1-22; Mat_13:1-58.).
6. After this, for reasons known only to the great Disposer, the evil one, having long been bound, will be "loosed again," but only for a season. He will go forth to deceive. This will be his last effort, which will issue in his destruction. The enemies of God and of his Church will one by one be overthrown.
7. Then will come the appearing of our Lord; the general resurrection; £ the gathering of the nations; the judgment; the award—for the wicked, the second death; for the righteous—
8. The inbringing of the new heavens and the new earth, wherein righteousness wilt dwell. It is for this we long. For this believers are waiting, anxiously watching every step in the process which is to bring about that halcyon calm. Yea, in our eagerness for it, we sometimes wish to push forward the wheels of time. We ask impatiently, "Why is his chariot so long in coming?" We cannot rest while wickedness rides high, nor while tares so much abound. Hence our prayer, "Come, Lord Jesus, come quickly. Come and complete thy reign. Overturn, and overturn, and overturn. Throw down the wrong; bring in the right, and let the groaning and travailing of the creation cease because of the manifestation of the sons of God!"
II. WHY IS THIS IN SUCH AN ABSORBING DEGREE THE HOPE OF THE CHURCH? We are not careful to disguise the fact that in this respect the Church's outlook is very different from that of some who devote themselves to science, philosophy, and literature. There are, indeed, men of highest literary and scientific standing who join heartily in the prayer, "Even so, come, Lord Jesus." At the same time, there is no doubt that while men generally deem it wise and right to seek and to expect human progress, there is a great divergence among them in their opinions as to what such progress means, and how it is to be secured. The hope of some is that, through the advance of science, the race will reach its goal; that as law comes to be more definitely understood, nature will be brought more thoroughly under control, etc. In distinction from any or all of these, stands out the Christian hope. If we be asked a reason for it, we are prepared to give it in a series of considerations which, we cannot but think, are too frequently overlooked. Accordingly, we now give in outline the reasons which Christians have for the conviction that nothing less than the inbringing of the Christian hope will meet the cravings of our hearts. These reasons are so given as to be taken cumulatively.
1. We cannot but recognize the superiority of moral considerations to those which are merely physical. Doubtless, neglect of sanitary laws may prove a serious obstruction to men. But that neglect is itself a wrong moral act. And the immorality of the neglect must be done away ere the physical ill can be cut off. In a word, the moral and mental rule the physical.
2. We recognize also the immense importance of men over things, or over any combination of things. There is more worth in one human spirit than in all the material atoms in the universe of God. Nothing can content us that fails to renovate spirit.
3. The true moral and spiritual advance of men depends on what they are, rather than on what they know. Loyalty of heart is more than the furniture of the intellect. And when men talk about science being the regenerator, we ask—Which science? We ask—How is it, then, that the most accomplished men are sometimes the greatest rogues, and that some who are masters in knowledge are slaves to sin? Man is made for God, and only as he becomes God like is his weal secured.
4. It is impossible to secure the world's peace while sin reigns in man's nature. Sin is the great mar-plot of the world. But:
5. With all sin put away, what a change would be brought about! If men were all righteous, if they were like him who went about doing good, our race would forthwith have Paradise again!
6. Now, as a matter of fact, no founder of a religion has ever set on foot a scheme of truth or an apparatus of power with the express purpose of putting down wrong and of bringing in righteousness, but the Lord Jesus Christ. He only has recognized fully the needs of our spiritual nature. But he has. And he is "mighty to save." He has saved millions, and is doing so now. But he alone.
7. This being so, we look to him who is the Author of our faith to be its Finisher too. And he who by his Spirit now quickens men so that they are alive unto God, is effecting a work which is bringing in the issue for which we long. Of this, evolution gives no account, and can give none.
8. The Lord Jesus Christ has left us the direct and. positive assurance that "he will make all things new." And if it be said. to us, "Do not the terrible disorders of earth shake your faith?" we reply—Not for a moment. Why should they? Nothing worse has happened yet than the seven seals, trumpets, and vials have indicated. And the end is beyond all these! How far beyond in point of time none can say.
9. Already, in the millions of souls ingathered, we have had many an earnest and pledge of the glorious harvest day. History is opening up strictly according to the lines of the holy book, and it will! "He who hath begun the good work will perform it unto the day of Jesus Christ."
10. And the riper we get in grace, the more intense our love for our Lord, the more eagerly and passionately do we long for him to "complete the number of his elect," and to manifest her power and glory. And this desire, which by Christ has been created, by Christ himself shall be ultimately fulfilled. Surely these ten reasons, separately and fairly estimated, and then put together in cumulative force, do furnish an ample reason why believers in Jesus should regard the progress of their race and the glory of their Lord as leagued together in an everlasting bond. Reason enough is there here for the cry, "Come, Lord Jesus: come quickly!"
III. IN WHAT LIGHT DO ALL THESE CONSIDERATIONS SET THE ASPIRATION OF THE TEXT?
1. They account for the text being the prayer of the Church, for they show that it expresses the longing that the redemption already enjoyed by believers may be manifested in our race.
2. This petition, "Come, Lord Jesus: come quickly!" is a constant revealer of the unity of the true Church. The words go up from all Christian hearts. Romanist, Anglican, Protestant, Conformist and Nonconformist, all unite here.
3. The acceptance of the hope indicated in the prayer of the text is a test of the accuracy of a man's mental science and philosophic insight. That is no true science, that is no true philosophy, in which there is no room for this blessed hope. Its value can be denied only where plain and palpable facts of human nature, which ought to be taken into account, are ignored.
4. The text becomes a test of character. "As a man thinketh in his heart, so is he." Similarly, as a man longeth in his heart, so is he. Let a man toll us for what he most wishes, and we will tell him what he is. He will thereby show us:
(1) The direction of his life. Every man hopes most for that to which his soul is most akin. And
(2) the intensity with which he is moving in that direction. Hence:
5. The text becomes a criterion of safety. If a man is among those who are looking for Christ, he is among those to whom Christ's coming will bring in the salvation yet to be revealed. If a man is among those who care not for these things, he is one to whom the second coming will bring weeping and wailing and gnashing of teeth. "Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless." And should any urge that "he prophesieth of the times afar off," let such remember that, however distant the consummation may be, the previous preparation is in all cases a continuous process, which is going on now. "Seek ye the Lord while he may be found." "Now is the accepted time; now is the day of salvation."
Rev_22:21
I. THE BENEDICTION HAS A RICH HISTORIC INTEREST. We may regard it either as being an apostolic wish in his own name, or in the name of all believers. Supposing it to be the former (and, anyway, it is certainly that), it has all the weight and worth that an apostolic utterance can carry with it. Supposing it to be also the latter, then it is a new, a Christian form of brotherly well wishing, which within about sixty years before the time that the apostle wrote, had been newly created. It was, in fact, a totally new expression of sacred friendship; it was a new birth; it was an indication of a new love uniting believers in one Being, whom before his advent earth had never known. The old formula, "Peace be with you," is now supplemented by "The grace of the Lord Jesus be with you." This is an historic fact of no small interest and importance. It is one of those "evidences of Christianity" which can never be questioned by those who understand the matter, showing us that a new tidal wave of love swept over mankind when Jesus came. It is well known that Christian tourists in Rome can discern in the differences between the epitaphs and epithets on pagan and Christian tombstones, the evidences of a new life and love in the latter marking them off from the former. So here, in the indication which these words furnish of a newly living friendship and brotherhood in Christ, is a proof of the new fraternity in himself which he alone created, and which, apart from him, had never been. Historically, the benediction before us serves another purpose. It was written by the Apostle John. Even unbelief allows this, albeit it makes the allowance with a questionable purpose. £ Still, it is allowed, and we have no need to argue it. The Apostle John wrote these words when he was an exile in Patmos, under Domitian, about the year A.D. 96. This brings the writing of the text well within the lines of the first century, and also as written by one who had held and taught the same faith about Jesus Christ for more than half a century. What that faith was we have yet to see. It is enough just now to observe only how far we get historically in the survey of this parting blessing. Even thus far—that we know, as a matter of historic fact, that within the first century, faith in Jesus Christ was so far rooted, established, and ramified, as to have produced a brotherhood welded together in him, on which the invocation of his grace and blessing was felt to be a suitable and adequate outpouring of the wishes of the Christian heart. Now, it is of some moment to remember this, and to inform others of it. For there are not wanting those—albeit they are not found in the circles of the ripest and devoutest scholars—who have maintained, and do maintain, that nothing certain can be laid hold of about Jesus Christ till from sixty, seventy, or even a hundred and twenty years after his death. £ This benediction alone refutes that assertion; and whoever makes it is either dishonest or incompetent—which, we do not care to decide.
II. THE BENEDICTION HAS AN EQUAL DOCTRINAL VALUE. If we come closely to examine it, we shall perhaps be surprised to find how much can be gathered from it. It is said that if a bone be put into the hands of a skilled anatomist, he can judge therefrom what was the form of the entire bodily framework of which it was a part. So, give this text to a Christian theologian, and he can construct therefrom the outlines of a fairly complete theology. Let us, then, see what the words involve.
1. Certainly they assume the actual existence of the Lord Jesus Christ, although at the time they were written, some sixty years had passed since his ascension. The Lord Jesus is evidently regarded as still living, as having overcome "the sharpness of death." For surely the "grace" of a dead Christ is altogether inconceivable.
2. The words assume the existence of "grace" in Jesus Christ; i.e. of mercy, favour, and of the fulness thereof in him. It is the same term as is applied to God. "The grace of God that bringeth salvation hath appeared," etc. So the like term is applied to Christ in a sense in which it never can be applied to any mere creature. Our Lord said to Paul, "My grace is sufficient for thee." As "grace" resides in him, it