Revelation 22
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Revelation 22
The River of the Water of Life
1And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
Jamieson-Fausset-Brown
CHAPTER 22
Re 22:1-21. The River of Life: The Tree of Life: The Other Blessednesses of the Redeemed. John Forbidden to Worship the Angel. Nearness of Christ's Coming to Fix Man's Eternal State. Testimony of Jesus, His Spirit, and the Bride, Any Addition to Which, or Subtraction from Which, Shall Be Eternally Punished. Closing Benediction.
1. pure--A, B, Vulgate, and Hilary 22, omit.
water of life--infinitely superior to the typical waters in the first Paradise (Ge 2:10-14); and even superior to those figurative ones in the millennial Jerusalem (Eze 47:1, 12; Zec 14:8), as the matured fruit is superior to the flower. The millennial waters represent full Gospel grace; these waters of new Jerusalem represent Gospel glory perfected. Their continuous flow from God, the Fountain of life, symbolizes the uninterrupted continuance of life derived by the saints, ever fresh, from Him: life in fulness of joy, as well as perpetual vitality. Like pure crystal, it is free from every taint: compare Re 4:6, "before the throne a sea of glass, like crystal."
clear--Greek, "bright."
CHAPTER 22
Re 22:1-21. The River of Life: The Tree of Life: The Other Blessednesses of the Redeemed. John Forbidden to Worship the Angel. Nearness of Christ's Coming to Fix Man's Eternal State. Testimony of Jesus, His Spirit, and the Bride, Any Addition to Which, or Subtraction from Which, Shall Be Eternally Punished. Closing Benediction.
1. pure--A, B, Vulgate, and Hilary 22, omit.
water of life--infinitely superior to the typical waters in the first Paradise (Ge 2:10-14); and even superior to those figurative ones in the millennial Jerusalem (Eze 47:1, 12; Zec 14:8), as the matured fruit is superior to the flower. The millennial waters represent full Gospel grace; these waters of new Jerusalem represent Gospel glory perfected. Their continuous flow from God, the Fountain of life, symbolizes the uninterrupted continuance of life derived by the saints, ever fresh, from Him: life in fulness of joy, as well as perpetual vitality. Like pure crystal, it is free from every taint: compare Re 4:6, "before the throne a sea of glass, like crystal."
clear--Greek, "bright."
The Pulpit Commentary
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.
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.
2In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
Jamieson-Fausset-Brown
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 (Re 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 (Re 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 Re 12:1; Re 21:14). Archbishop Whatley thinks that the tree of life was among the trees of which Adam freely ate (Ge 2:9, 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 Ge 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, 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 Re 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 Re 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 Re 21:2, 10-27; the "nations" mentioned (Re 21:24) are those which have long before, namely, in the millennium (Re 11:15), become the Lord's and His Christ's.
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 (Re 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 (Re 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 Re 12:1; Re 21:14). Archbishop Whatley thinks that the tree of life was among the trees of which Adam freely ate (Ge 2:9, 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 Ge 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, 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 Re 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 Re 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 Re 21:2, 10-27; the "nations" mentioned (Re 21:24) are those which have long before, namely, in the millennium (Re 11:15), become the Lord's and His Christ's.
The Pulpit Commentary
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.
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.
3And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
Jamieson-Fausset-Brown
3. no more curse--of which the earnest shall be given in the millennium (Zec 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, Ga 3:10, 13) shall be in it." Compare in the millennium, Eze 48:35.
serve him--with worship (Re 7:15).
3. no more curse--of which the earnest shall be given in the millennium (Zec 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, Ga 3:10, 13) shall be in it." Compare in the millennium, Eze 48:35.
serve him--with worship (Re 7:15).
The Pulpit Commentary
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.
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.
4And they shall see his face; and his name shall be in their foreheads.
Jamieson-Fausset-Brown
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 (1Co 13:9-12), and face to face. Compare 1Ti 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 (Re 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.
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 (1Co 13:9-12), and face to face. Compare 1Ti 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 (Re 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.
The Pulpit Commentary
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).
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).
5And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.
Jamieson-Fausset-Brown
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 Re 20:4, 6; that reign was but for a limited time, "a thousand years"; this final reign is "unto the ages of the ages."
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 Re 20:4, 6; that reign was but for a limited time, "a thousand years"; this final reign is "unto the ages of the ages."
The Pulpit Commentary
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).
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).
Behold, I Come Quickly
6And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.
Jamieson-Fausset-Brown
6. These sayings are true--thrice repeated (Re 19:9; 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 (1Co 12:4-11), had their own spirits [Bengel] (1Pe 1:11; 2Pe 1:21).
be done--Greek, "come to pass."
6. These sayings are true--thrice repeated (Re 19:9; 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 (1Co 12:4-11), had their own spirits [Bengel] (1Pe 1:11; 2Pe 1:21).
be done--Greek, "come to pass."
The Pulpit Commentary
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).
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).
7Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Jamieson-Fausset-Brown
7. "And" is omitted in Coptic and Andreas with English Version, but is inserted by A, B, Vulgate and Syriac.
blessed--(Re 1:3).
7. "And" is omitted in Coptic and Andreas with English Version, but is inserted by A, B, Vulgate and Syriac.
blessed--(Re 1:3).
The Pulpit Commentary
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).
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).
8And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
Jamieson-Fausset-Brown
8. Both here and in Re 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 Re 17:6; Re 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 Re 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 (Re 19:10), but now only at his feet intends to worship (God). The angel does not even permit this.
8. Both here and in Re 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 Re 17:6; Re 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 Re 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 (Re 19:10), but now only at his feet intends to worship (God). The angel does not even permit this.
The Pulpit Commentary
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.
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.
9Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Jamieson-Fausset-Brown
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" (Mt 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."
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" (Mt 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."
The Pulpit Commentary
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.).
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.).
10And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
Jamieson-Fausset-Brown
10. Seal not--But in Da 12:4, 9 (compare Da 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 (Mt 25:6, 13, 19; Mr 13:32-37 [Auberlen]; compare Re 1:3).
10. Seal not--But in Da 12:4, 9 (compare Da 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 (Mt 25:6, 13, 19; Mr 13:32-37 [Auberlen]; compare Re 1:3).
The Pulpit Commentary
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).
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).
11He 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.
Jamieson-Fausset-Brown
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" (1Jo 2:29; 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 (Re 22:10, end) before "I come" (Re 22:7, 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.
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" (1Jo 2:29; 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 (Re 22:10, end) before "I come" (Re 22:7, 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.
The Pulpit Commentary
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.
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.
I Am Alpha and Omega
12And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Jamieson-Fausset-Brown
12. And--in none of our manuscripts. But A, B, Vulgate, Syriac, Coptic, and Cyprian omit it.
behold, I come quickly--(Compare Re 22:7).
my reward is with me--(Is 40:10; 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."
12. And--in none of our manuscripts. But A, B, Vulgate, Syriac, Coptic, and Cyprian omit it.
behold, I come quickly--(Compare Re 22:7).
my reward is with me--(Is 40:10; 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."
The Pulpit Commentary
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.
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.
13I am Alpha and Omega, the beginning and the end, the first and the last.
Jamieson-Fausset-Brown
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, Re 1:8, 17; 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.
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, Re 1:8, 17; 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.
The Pulpit Commentary
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').
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').
14Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
Jamieson-Fausset-Brown
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 Re 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."
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 Re 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."
The Pulpit Commentary
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 א, 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.
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 א, 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.
15For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
Jamieson-Fausset-Brown
15. But--so Coptic. But A, B, Hippolytus, Andreas, and Cyprian omit.
dogs--Greek, "the dogs"; the impure, filthy (Re 22:11; compare Php 3:2).
maketh--including also "whosoever practiceth a lie" [W. Kelly].
15. But--so Coptic. But A, B, Hippolytus, Andreas, and Cyprian omit.
dogs--Greek, "the dogs"; the impure, filthy (Re 22:11; compare Php 3:2).
maketh--including also "whosoever practiceth a lie" [W. Kelly].
The Pulpit Commentary
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.
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.
I Am the Root and the Offspring of David
16I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
Jamieson-Fausset-Brown
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 (Mt 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.
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 (Mt 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.
The Pulpit Commentary
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.
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.
17And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
Jamieson-Fausset-Brown
17. Reply of the spiritual Church and John to Christ's words (Re 22:7, 12, 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" (Re 22:7, 12); Re 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, Re 1:3; Joh 10:16. Let him that hears and obeys Jesus' voice (Re 22:16; Re 1:3) join in praying "Come." Compare Re 6:1, 10; see on Re 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" (Re 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" (Re 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.
17. Reply of the spiritual Church and John to Christ's words (Re 22:7, 12, 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" (Re 22:7, 12); Re 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, Re 1:3; Joh 10:16. Let him that hears and obeys Jesus' voice (Re 22:16; Re 1:3) join in praying "Come." Compare Re 6:1, 10; see on Re 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" (Re 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" (Re 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.
The Pulpit Commentary
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.
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.
18For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
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.
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.
19And 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.
Jamieson-Fausset-Brown
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 (Re 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.
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 (Re 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.
The Pulpit Commentary
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.
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.
Even So, Come, Lord Jesus
20He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
Jamieson-Fausset-Brown
20. Amen. Even so, come--The Song of Solomon (So 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.
20. Amen. Even so, come--The Song of Solomon (So 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.
The Pulpit Commentary
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.
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.
21The grace of our Lord Jesus Christ be with you all. Amen.
Jamieson-Fausset-Brown
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. __________________________________________________________________
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. __________________________________________________________________
The Pulpit Commentary
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.
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.
THE HOLY BIBLE
Revelation
Chapter 22
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
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KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105