Revelation 22:4

that side, shall grow all trees for meat, whose leaf shall not fade - it shall bring forth new fruit, according to his months - and the fruit thereof shall be for meat, and the leaf thereof for medicine;" Eze 47:12. Twelve manner of fruits - Καρπους δωδεκα· Twelve fruits; that is, fruit twelve times in the year, as is immediately explained, yielded her fruit every month. As this was a great and spacious city, one fountain was not sufficient to provide water for it, therefore a river is mentioned; a great river, by which it was sufficiently watered. Some think that by this tree of life the Gospel is indicated; the twelve fruits are the twelve apostles; and the leaves are Gospel doctrines by which the nations - the Gentiles, are healed of the disease of sin. But this seems to be a fanciful interpretation. Verse 3 No more curse - Instead of καταναθεμα, curse, the best MSS., versions, etc., read καταθεμα cursed person. As there shall be no more sinning against God, so there shall be no more curse of God upon the people; for they shall be all his servants, and serve him. Our first parents came under the curse by sinning against their Maker in paradise; these shall never apostatize, therefore neither they nor the earth shall be cursed. Verse 4 See his face - Enjoy what is called the beatific vision; and they shall exhibit the fullest evidence that they belong entirely to him, for his name shall be written on their foreheads. Verse 5 There shall be no night there - See the 23d (note) and 25th (note) verses of the preceding chapter ( Rev 21:23 and Rev 21:25 ). Verse 6 These sayings are faithful and true - See the preceding chapter, Rev 21:5. From this verse to the end of the chapter is reckoned the epilogue of this book. 1. The angel affirms the truth of all that had been spoken, Rev 22:6-11. 2. Jesus Christ confirms what has been affirmed, and pledges himself for the fulfillment of all the prophecies contained in it, Rev 22:12-17. 3. John cautions his readers against adding or diminishing, and concludes with the apostolical blessing, Rev 22:18-21. The things which must shortly be done - There are many sayings in this book which, if taken literally, would intimate that the prophecies delivered in the whole of the Apocalypse were to be fulfilled in a short time after their delivery to John; and this is a strong support for the scheme of Wetstein, and those who maintain that the prophecies of this book all referred to those times in which the apostle lived, and to the disturbances which then took place, not only among the Jews, but in the Roman empire. What they all mean, and when and how they are to be fulfilled, God in heaven alone knows. Verse 8 I fell down to worship - I prostrated myself before him as before a superior being, to express my gratitude, and give him thanks for the communications he had made. See on Rev 19:10 (note). Verse 10 Seal not the sayings - Do not lay them up for future generations; they concern the present times; they must shortly come to pass, for the time is at hand. See above, Rev 22:6. What concerned the Jews was certainly at hand. Verse 11 He that is unjust, let him be unjust still - The time of fulfillment will come so suddenly that there will be but little space for repentance and amendment. What is done must be done instantly; and let him that is holy persevere, and hold fast what he has received. Verse 12 Behold, I come quickly - I come to establish nay cause, comfort and support my followers, and punish the wicked. Verse 13 I am Alpha and Omega - See on Rev 1:8 (note), Rev 1:18 (note). Verse 14 Blessed are they that do his commandments - They are happy who are obedient. That they may have right to the tree of life - The original is much more expressive, Ἱνα εσται ἡ εξουσια αυτων επι το ξυλον της ζωης· That they may have authority over the tree of life; an authority founded on right, this right founded on obedience to the commandments of God, and that obedience produced by the grace of God working in them. Without grace no obedience; without obedience no authority to the tree of life; without authority no right; without right no enjoyment: God's grace through Christ produces the good, and then rewards it as if all had been our own. Verse 15 Without are dogs - All those who are uncircumcised in heart. The Jews call all the uncircumcised dogs. "Who is a dog? Ans. He who is not circumcised." Pirkey Elieser, chap. 29. And sorcerers - See the note on Rev 21:8. Verse 16 I Jesus - The Maker, the Redeemer, and Judge of all men. Have sent mine angel - An especial messenger from heaven. I am the root and the offspring of David - Christ is the root of David as to his Divine nature; for from that all the human race sprang, for he is the Creator of all things, and without him was nothing made which is made. And he is the offspring of David as to his human nature; for that he took of the stock of David, becoming thereby heir to the Jewish throne, and the only heir which then existed; and it is remarkable that the whole regal family terminated in Christ: and as He liveth for ever, he is the alone true David and everlasting King. The bright and morning star - I am splendor and glory to my kingdom; as the morning star ushers in the sun, so shall I usher in the unclouded and eternal glories of the everlasting kingdom. Verse 17 The Spirit and the bride - All the prophets and all the apostles; the Church of God under the Old Testament, and the Church of Christ under the New. Say, Come - Invite men to Jesus, that by him they may be saved and prepared for this kingdom. Let him that heareth - Let all who are privileged with reading and hearing the word of God, join in the general invitation to sinners. Him that is athirst - He who feels his need of salvation, and is longing to drink of the living fountain. And whosoever will - No soul is excluded: Jesus died for every man; every man may be saved; therefore let him who wills, who wishes for salvation, come and take the water of life freely - without money or price! Verse 18 If any man shall add - Shall give any other meaning to these prophecies, or any other application of them than God intends, he, though not originally intended, shall have the plagues threatened in this book for his portion. Verse 19 If any man shall take away - If any man shall lessen this meaning, curtail the sense, explain away the spirit and design, of these prophecies, God shall take away his part out of the book of life, etc. Thus Jesus Christ warns all those who consider this book to beware of indulging their own conjectures concerning it. I confess that this warning has its own powerful influence upon my mind, and has prevented me from indulging my own conjectures concerning its meaning, or of adopting the conjectures of others. These visions and threatenings are too delicate and awful a subject to trifle with, or even to treat in the most solemn manner, where the meaning is obscure. I must leave these things to time and event, the surest interpreters. No jot or tittle of Christ's word shall fall to the ground; all shall have its fulfillment in due time. This is termed a revelation, but it is a revelation of symbols; an exhibition of enigmas, to which no particular solution is given, and to which God alone can give the solution. Verse 20 Surely I come quickly - This may be truly said to every person in every age; Jesus the Judge is at the door! Even so, come, Lord Jesus - The wish and desire of the suffering Church, and of all the followers of God, who are longing for the coming of his kingdom. Verse 21 The grace of our Lord Jesus Christ - May the favor and powerful influence of Jesus Christ be with you all; you of the seven Churches, and the whole Church of Christ in every part of the earth, and through all the periods of time. Instead of παντων ὑμων, you all, the most excellent MSS. and versions have παντων των ἁγιων, all the saints. This reading Griesbach has received into the text as indisputably genuine. Amen - So be it! and so shall it be for ever and ever. The opinion of Dr. Priestley, concerning the authenticity of this book, and the manner in which it is written, should not be withheld from either the learned or pious reader. "I think it impossible for any intelligent and candid person to peruse this book without being struck in the most forcible manner with the peculiar dignity and sublimity of its composition, superior to that of any other writing whatever; so as to be convinced that, considering the age in which it appeared, none but a person divinely inspired could have written it. These prophecies are also written in such a manner as to satisfy us that the events announced to us were really foreseen, being described in such a manner as no person writing without that knowledge could have done. This requires such a mixture of clearness and obscurity as has never yet been imitated by any forgers of prophecy whatever. Forgeries, written of course after the events, have always been too plain. It is only in the Scriptures, and especially in the book of Daniel, and this of the Revelation, that we find this happy mixture of clearness and obscurity in the accounts of future events." - Notes on Revelation. The Subscriptions to this book are both few and unimportant: - The Codex Alexandrinus has simply - The Revelation of John. The Syriac doubles the Amen. The Ethiopic. - Here is ended the vision of John, the Apocalypse; Amen: this is, as one might say, the vision which he saw in his life; and it was written by the blessed John, the evangelist of God. Vulgate and Coptic nothing. Ancient Arabic. - By the assistance of our Lord Jesus Christ, the vision of John, the apostle and evangelist, the beloved of the Lord, is finished: this is the Apocalypse which the Lord revealed to him for the service of men. To Him be glory for ever and ever. Having now brought my short notes on this very obscure book to a conclusion, it may be expected that, although I do not adopt any of the theories which have been delivered concerning it, yet I should give the most plausible scheme of the ancients or moderns which has come to my knowledge. This I would gladly do if I had any scheme to which I could give a decided preference. However, as I have given in the preface the scheme of Professor Wetstein, it is right that I should, at the conclusion, give the scheme of Mr. Lowman, which is nearly the same with that of Bishop Newton, and which, as far as I can learn, is considered by the most rational divines as being the most consistent and probable. The scheme of the learned and pious Bengel may be found in the late Rev. John Wesley's notes on this book; that of Mr. Lowman, which now follows, may he found at the end of Dr. Dodd's notes. Among other objections to this and all such schemes, I have this, which to me appears of vital consequence; its dates are too late. I think the book was written before the destruction of Jerusalem, and not in 95 or 96, the date which I follow in the margin; which date I give, not as my own opinion, but the opinion of others.

The New Jerusalem. ( a. d. 95.) 1 And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2 In 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. 3 And 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: 4 And they shall see his face; and his name shall be in their foreheads. 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 they shall reign for ever and ever. The heavenly state which was before described as a city, and called the new Jerusalem, is here described as a paradise, alluding to the earthly paradise which was lost by the sin of the first Adam; here is another paradise restored by the second Adam. A paradise in a city, or a whole city in a paradise! In the first paradise there were only two persons to behold the beauty and taste the pleasures of it; but in this second paradise whole cities and nations shall find abundant delight and satisfaction. And here observe, I. The river of paradise. The earthly paradise was well watered: no place can be pleasant or fruitful that is not so. This river is described, 1. By its fountain-head— the throne of God and the Lamb. All our springs of grace, comfort, and glory, are in God; and all our streams from him are through the mediation of the Lamb. 2. By its quality— pure and clear as crystal. All the streams of earthly comfort are muddy; but these are clear, salutary, and refreshing, giving life, and preserving life, to those who drink of them. II. The tree of life, in this paradise. Such a tree there was in the earthly paradise, Gen. ii. 9 . This far excels it. And now, as to this tree, observe, 1. The situation of it— in the midst of the street, and on either side the river; or, as might have been better rendered, in the midst between the terrace-walk and the river. This tree of life is fed by the pure waters of the river that comes from the throne of God. The presence and perfections of God furnish out all the glory and blessedness of heaven. 2. The fruitfulness of this tree. (1.) It brings forth many sorts of fruit— twelve sorts, suited to the refined taste of all the saints. (2.) It brings forth fruit at all times— yields its fruit every month. This tree is never empty, never barren; there is always fruit upon it. In heaven there is not only a variety of pure and satisfying pleasures, but a continuance of them, and always fresh. (3.) The fruit is not only pleasant, but wholesome. The presence of God in heaven is the health and happiness of the saints; there they find in him a remedy for all their former maladies, and are preserved by him in the most healthful and vigorous state. III. The perfect freedom of this paradise from every thing that is evil ( v. 3 ): There shall be no more curse; no accursed one — katanathema, no serpent there, as there was in the earthly paradise. Here is the great excellency of this paradise. The devil has nothing to do there; he cannot draw the saints from serving God to be subject to himself, as he did our first parents, nor can he so much as disturb them in the service of God. IV. The supreme felicity of this paradisiacal state. 1. There the saints shall see the face of God; there they shall enjoy the beatific vision. 2. God will own them, as having his seal and name on their foreheads. 3. They shall reign with him for ever; their service shall be not only freedom but honour and dominion. 4. All this shall be with perfect knowledge and joy. They shall be full of wisdom and comfort, continually walking in the light of the Lord; and this not for a time, but for ever and ever.

And shall see his face - Which was not granted to Moses. They shall have the nearest access to, and thence the highest resemblance of, him. This is the highest expression in the language of scripture to denote the most perfect happiness of the heavenly state, 1John 3:2. And his name shall be on their foreheads - Each of them shall be openly acknowledged as God's own property, and his glorious nature most visibly shine forth in them. And they shall reign - But who are the subjects of these kings? The other inhabitants of the new earth. For there must needs be an everlasting difference between those who when on earth excelled in virtue, and those comparatively slothful and unprofitable servants, who were just saved as by fire. The kingdom of God is taken by force; but the prize is worth all the labour. Whatever of high, lovely, or excellent is in all the monarchies of the earth is all together not a grain of dust, compared to the glory of the children of God. God "is not ashamed to be called their God, for whom he hath prepared this city." But who shall come up into his holy place? "They who keep his commandments," verse 14. Rev 22:14

y shall see his face. Mt 18:10. They would be constantly in his presence, and be permitted continually to behold his glory. And his name shall be in their foreheads. They shall be designated as his. Rev 3:12; Rev 7:3; Rev 13:16. (g) "And they shall" Mt 5:8, Jn 12:26, 17:24, 1Cor 13:12, 1Jn 3:2 (h) "his name" Rev 3:12 Verse 5. And the