Revelation 22 commentary

All streams of earthly comfort are muddy; but these are clear, and refreshing. They give life, and preserve life, to those who drink of them, and thus they will flow for evermore. These point to the quickening and sanctifying influences of the Holy Spirit, as given to sinners through Christ. The Holy Spirit, proceeding from the Father and the Son, applies this salvation to our souls by his new-creating love and power. The trees of life are fed by the pure waters of the river that comes from the throne of God. The presence of God in heaven, is the health and happiness of the saints. This tree was an emblem of Christ, and of all the blessings of his salvation; and the leaves for the healing of the nations, mean that his favour and presence supply all good to the inhabitants of that blessed world. The devil has no power there; he cannot draw the saints from serving God, nor can he disturb them in the service of God. God and the Lamb are here spoken of as one. Service there shall be not only freedom, but honour and dominion. There will be no night; no affliction or dejection, no pause in service or enjoyment: no diversions or pleasures or man's inventing will there be wanted. How different all this from gross and merely human views of heavenly happiness, even those which refer to pleasures of the mind!

The Lord Jesus spake by the angel, solemnly confirming the contents of this book, particularly of this last vision. He is the Lord God faithful and true. Also by his messengers; the holy angels showed them to holy men of God. They are things that must shortly be done; Christ will come quickly, and put all things out of doubt. And by the integrity of that angel who had been the apostle's interpreter. He refused to accept religious worship from John, and reproved him for offering it. This presents another testimony against idolatrous worship of saints and angels. God calls every one to witness to the declarations here made. This book, thus kept open, will have effect upon men; the filthy and unjust will be more so, but it will confirm, strengthen, and further sanctify those who are upright with God. Never let us think that a dead or disobedient faith will save us, for the First and the Last has declared that those alone are blessed who do his commandments. It is a book that shuts out form heaven all wicked and unrighteous persons, particularly those who love and make lies, therefore cannot itself be a lie. There is no middle place or condition. Jesus, who is the Spirit of prophecy, has given his churches this morning-light of prophecy, to assure them of the light of the perfect day approaching. All is confirmed by an open and general invitation to mankind, to come and partake freely of the promises and of the privileges of the gospel. The Spirit, by the sacred word, and by convictions and influence in the sinner's conscience, says, Come to Christ for salvation; and the bride, or the whole church, on earth and in heaven, says, Come and share our happiness. Lest any should hesitate, it is added, Let whosoever will, or, is willing, come and take of the water of life freely. May every one who hears or reads these words, desire at once to accept the gracious invitation. All are condemned who should dare to corrupt or change the word of God, either by adding to it, or taking from it.

After discovering these things to his people on earth, Christ seems to take leave of them, and return to heaven; but he assures them it shall not be long before he comes again. And while we are busy in the duties of our different stations of life; whatever labours may try us, whatever difficulties may surround us, whatever sorrows may press us down, let us with pleasure hear our Lord proclaiming, Behold, I come quickly; I come to put an end to the labour and suffering of my servants. I come, and my reward of grace is with me, to recompense, with royal bounty, every work of faith and labour of love. I come to receive my faithful, persevering people to myself, to dwell for ever in that blissful world. Amen, even so, come, Lord Jesus. A blessing closes the whole. By the grace of Christ we must be kept in joyful expectation of his glory, fitted for it, and preserved to it; and his glorious appearance will be joyful to those who partake of his grace and favour here. Let all add, Amen. Let us earnestly thirst after greater measures of the gracious influences of the blessed Jesus in our souls, and his gracious presence with us, till glory has made perfect his grace toward us. Glory be to the Father, and to the Son, and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, world without end. Amen.

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."

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.

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).

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.

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."

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."

7. "And" is omitted in Coptic and Andreas with English Version, but is inserted by A, B, Vulgate and Syriac.

blessed--(Re 1:3).

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.

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."

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).

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.

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."

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.

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."

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].

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.

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.

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.

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.

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.

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. __________________________________________________________________

Pure river of water of life - This is evidently a reference to the garden of paradise, and the river by which it was watered; and there is also a reference to the account, Eze 47:7-12. Water of life, as we have seen before, generally signifies spring or running water; here it may signify incessant communications of happiness proceeding from God.

In the midst of the street of it - That is, of the city which was described in the preceding chapter.

The tree of life - An allusion to Gen 2:9. As this tree of life is stated to be in the streets of the city, and on each side of the river, tree must here be an enallage of the singular for the plural number, trees of life, or trees which yielded fruit by which life was preserved. The account in Ezekiel is this: "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 - 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.

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.

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.

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).

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.

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).

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.

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.

Behold, I come quickly - I come to establish nay cause, comfort and support my followers, and punish the wicked.

I am Alpha and Omega - See on Rev 1:8 (note), Rev 1:18 (note).

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.

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.

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.

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!

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.

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.

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.

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.

And he showed me a river of the water of life - The ever fresh and fruitful effluence of the Holy Ghost. See Ezek 47:1 - 12; where also the trees are mentioned which "bear fruit every month," that is, perpetually. Proceeding out of the throne of God, and of the Lamb - "All that the Father hath," saith the Son of God, "is mine;" even the throne of his glory.

In the midst of the street - Here is the paradise of God, mentioned, Rev 2:7. Is the tree of life - Not one tree only, but many. Every month - That is, in inexpressible abundance. The variety, likewise, as well as the abundance of the fruits of the Spirit, may be intimated thereby. And the leaves are for the healing of the nations - For the continuing their health, not the restoring it; for no sickness is there.

And there shall be no more curse - But pure life and blessing; every effect of the displeasure of God for sin being now totally removed. But the throne of God and the Lamb shall be in it - That is, the glorious presence and reign of God. And his servants - The highest honour in the universe. Shalt worship him - The noblest employment.

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

And they shall reign for ever and ever - What encouragement is this to the patience and faithfulness of the saints, that, whatever their sufferings are, they will work out for them "an eternal weight of glory!" Thus ends the doctrine of this Revelation, in the everlasting happiness of all the faithful. The mysterious ways of Providence are cleared up, and all things issue in an eternal Sabbath, an everlasting state of perfect peace and happiness, reserved for all who endure to the end.

And he said to me - Here begins the conclusion of the book, exactly agreeing with the introduction, (particularly verses 6, 7, 10, Rev 22:6,7,10 with chap. i. 1, 3,) Rev 1:1,3 and giving light to the whole book, as this book does to the whole scripture. These sayings are faithful and true - All the things which you have heard and seen shall be faithfully accomplished in their order, and are infallibly true. The Lord, the God of the holy prophets - Who inspired and authorised them of old. Hath now sent me his angel, to show his servants - By thee. The things which must be done shortly - Which will begin to be performed immediately.

Behold, I come quickly - Saith our Lord himself, to accomplish these things. Happy is he that keepeth - Without adding or diminishing, verses 18, 19, Rev 22:18,19 the words of this book.

I fell down to worship at the feet of the angel - The very same words which occur, Rev 19:10. The reproof of the angel, likewise, See thou do it not, for I am thy fellowservant, is expressed in the very same terms as before. May it not be the very same incident which is here related again? Is not this far more probable, than that the apostle would commit a fault again, of which he had been so solemnly warned before?

See thou do it not - The expression in the original is short and elliptical, as is usual in showing vehement aversion.

And he saith to me - After a little pause. Seal not the sayings of this book - Conceal them not, like the things that are sealed up. The time is nigh - Wherein they shall begin to take place.

He that is unrighteous - As if he had said, The final judgment is at hand; after which the condition of all mankind will admit of no change for ever. Unrighteous - Unjustified. Filthy - Unsanctified, unholy.

I - Jesus Christ. Come quickly - To judge the world. And my reward is with me - The rewards which I assign both to the righteous and the wicked are given at my coming. To give to every man according as his work - His whole inward and outward behaviour shall be.

I am the Alpha and the Omega, the first and the last - Who exist from everlasting to everlasting. How clear, incontestable a proof, does our Lord here give of his divine glory!

Happy are they that do his commandments - His, who saith, I come - He speaks of himself. That they may have right - Through his gracious covenant. To the tree of life - To all the blessings signified by it. When Adam broke his commandment, he was driven from the tree of life. They who keep his commandments" shall eat thereof.

Without are dogs - The sentence in the original is abrupt, as expressing abhorrence. The gates are ever open; but not for dogs; fierce and rapacious men.

I Jesus have sent my angel to testify these things - Primarily. To you - The seven angels of the churches; then to those churches - and afterwards to all other churches in succeeding ages. I - as God. Am the root - And source of David's family and kingdom; as man, an descended from his loins. "I am the star out of Jacob," Num 24:17; like the bright morning star, who put an end to the night of ignorance, sin, and sorrow, and usher in an eternal day of light, purity, and joy.

The Spirit and the bride - The Spirit of adoption in the bride, in the heart of every true believer. Say - With earnest desire and expectation. Come - And accomplish all the words of this prophecy. And let him that thirsteth, come - Here they also who are farther off are invited. And whosoever will, let him take the water of life - He may partake of my spiritual and unspeakable blessings, as freely as he makes use of the most common refreshments; as freely as he drinks of the running stream.

I testify to every one, &c. - From the fulness of his heart, the apostle utters this testimony, this weighty admonition, not only to the churches of Asia, but to all who should ever hear this book. He that adds, all the plagues shall be added to him; he that takes from it, all the blessings shall be taken from him; and, doubtless, this guilt is incurred by all those who lay hinderances in the way of the faithful, which prevent them from hearing their Lord's "I come," and answering, "Come, Lord Jesus." This may likewise be considered as an awful sanction, given to the whole New Testament; in like manner as Moses guarded the law, Deut 4:2, and Deut 12:32; and as God himself did, Mal 4:4, in closing the canon of the Old Testament.

He that testifieth these things - Even all that is contained in this book. Saith - For the encouragement of the church in all her afflictions. Yea - Answering the call of the Spirit and the bride. I come quickly - To destroy all her enemies, and establish her in a state of perfect and everlasting happiness. The apostle expresses his earnest desire and hope of this, by answering, Amen. Come, Lord Jesus!

The grace - The free love. Of the Lord Jesus - And all its fruits. Be with all - Who thus long for his appearing! It may be proper to subjoin here a short view of the whole contents of this book.

3940. Jesus Christ is born, three years before the common computation. In that which is vulgarly called, the thirtieth year of our Lord, Jesus Christ dies; rises; ascends. A.D. 96. The Revelation is given; the coming of our Lord is declared to the seven churches in Asia, and their angels, Rev i., ii., iii. 97, 98. The seven seals are opened, and under the fifth the chronos is declared,                             C. iv.-vi. Seven trumpets are given to the seven angels,       C. vii. viii. Century, 2d, 3d, 4th, 5th, the trumpet of the 1st, 2d, 3d, 4th angel,                                  C. viii. 510-589 The first woe, 589-634 The interval after the first woe,            }        C. ix. 634-840 The second woe,                             / 800      The beginning of the non-chronos many kings,                                 }    C. ix., x. 840-947  The interval after the second woe,         / 847-1521 The twelve hundred and sixty days of the woman, after she hath brought forth the man child,                                        C xii. 6 947-1836 The third woe,                                           12 1058-1836 The time, times, and half a time, and within that period, the beast, his forty-   }to C. xiii. 5 two months, his number 666,                / 1209      War with the saints: the end of the chronos,              7 1614      An everlasting gospel promulged,                  C. xiv. 6 1810      The end of the forty-two months of the beast; after which, and the pouring out of the phials, he is not, and Babylon reigns queen,  C. xv., xvi. 1832      The beast ascends from the bottomless pit, C. xvii., xviii. 1836      The end of the non-chronos, and of the many kings; the fulfilling of the word, and of the mystery of God; the repentance of the survivors in the great city; the end of the "little time," and of the three times and a half; the destruction of the east; the imprisonment of Satan,                        C. xix., xx. Afterward The loosing of Satan for a small time; the beginning of the thousand years' reign of the saints; the end of the small time,           C. xx. The end of the world; all things new,         C. xx., xxii.

The several ages, from the time of St. John's being in Patmos, down to the present time, may, according to the chief incidents mentioned in the Revelation, be distinguished thus:- Age  II.     The destruction of the Jews by Adrian,            C viii. 7 III.    The inroads of the barbarous nations,                     8 IV.     The Arian bitterness,                                    10 V.      The end of the western empire.                           12 VI.     The Jews tormented in Persia,                      C. ix. 1 VII.    The Saracen cavalry.                                     13 VIII.   Many kings,                                        C. x. 11 IX.     The ruler of the nations born,                    C. xii. 5 X.      The third woe,                                           12 XI.     The ascent of the beast out of the pen,          C. xiii. 1 XII     Power given to the beast,                                 5 XIII.   War with the saints,                                      7 XIV.    The middle of the third woe, XV.     The beast in the midst of his strength, XVI.    The Reformation; the woman better fed,                    9 XVII.   An everlasting gospel promulged,                  C. xiv. 6 XVIII.  The worship of the beast and of his image,                9

O God, whatsoever stands or falls, stands or falls by thy judgment. Defend thy own truth! Have mercy on me and my readers! To thee be glory for ever!

1 AND he shewed me a pure river of water of life, clear as crystal , proceeding out of the throne of God, and of the Lamb .

The Angel who shewed him all before-mentioned, shewed him a pure River.

No place can be [illegible: 1 letter]appy without the Accommodation of Water: Those places have the best Accommodation of it that are near a River, especially a pure River; to let us know, that in Heaven there shall be no want of any thing that can make the Saints happy. It is described as having by it, or running through it, a pure River, whose Water is clear; and no ordinary Water, but such as giveth, and preserveth Life: What could this signifie, but the pure and unmixed Joys of Heaven,

flowing from the Saints there injoying of God, and Jesus Christ?

Marginal references: Ezek. 47.1. Zech. 14.8.

2 In the midst of the street of it, and of 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 .

Trees, especially Fruit-trees, and those laden with Fruit, and variety of Fruit, and such as instead of being prejudicial to Life, are wholesom, and give Life, are very beautiful, especially in, or near a City. The City in Ezekiel's Vision, ch. 47.7. is thus described. This Expression further shews the infinite Pleasure, and Soul-satisfaction the Saints shall have in Heaven. But we are further told here, that the Tree here was the Tree of Life; a manifest Allusion to a T[illegible: 1 letter]ee so called in old Paradise, Gen. 2.9. and who can this agree to, but Christ,

in whom all Fulness dwelt, the Fulness of the Godhead, and who was anointed, and received the Spirit without measure,

and is daily distributing of his Fulness to his People;

and in whom there is nothing useless, but what tends either to the Life or healing of his People out of all Nations.

Marginal references: Chap. 21.21.; Gen. 2.9. Chap. 2.7.

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 .

Nothing that is devoted to the Devil, [non-Latin text not transcribed], no accursed Person, or Thing.

The presence of an holy and pure God will prevent and forbid that.

It is a place in which God alone shall be served by his own Servants.

Marginal references: Zech. 14.11.

4 And they shall see his face , and his name shall be in their foreheads .

It is a Phrase by which the Happiness of the glorified Saints is oft expressed, Matth. 5.8. 1 Cor. 13.12. Heb. 12.14. 1 Iohn 3.2. they shall enjoy him immediately.

There shall be none that have the Name of the Beast in their Foreheads; they shall have God's Name on their Foreheads, and be so manifested to be the Sons of God.

Marginal references: Chap. 3.12.

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 .

See the Notes on ch. 21.23.

Marginal references: Psal. 36.9.

6 And he said unto me, These sayings are faithful and true . And the Lord God of the holy prophets sents his angel to shew unto his Servants the things which must shortly be done .

All the words of this Book, particularly the things of last Vision are such as proceed from him who is the faithful witness, ch. 1.5. and 3.14. from him who was called Faithful, chap. 19.11. and which God will shew himself true and faithful in bringing to pass; and

such things as God hath-revealed to his Prophets under the Old-Testament in part, and now to me his Prophet, to shew to his People the things that shall come to pass, and shall shortly begin to be accomplished. See chap. 1.1.

Marginal references: Chap. 19.9. & 21.5.; Chap. 1.1.

7 Behold, I come quickly , blessed is he that keepeth the sayings of the prophecy of this book .

I come quickly to the last Judgment.

He is an happy man that observeth and keepeth in memory, that understandeth, believeth, and liveth up to the Prophecy of this Book.

Marginal references: Chap. 3.11.; Chap. 1.3.

8 And 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.

I saw the Vision.

I heard the words spoken to me relating to them.

9 Then saith he unto me, See thou do it not ; for I am thy fellow-servant, and of thy brethren the prophets , and of them which keep the sayings of this book, Worship God .

See the Notes on ch. 19.10.

Whose Imployment is the same with thine, to reveal the Will of God;

yea, and a Brother to all the Servants of God. Thou mistakest the Object of thine Adoration, I am a created Being, and can accept no such Homage.

10 And he saith unto me , Seal not the sayings of the prophecy of this book , for the time is at hand .

This, He, is Christ, as appeareth from v. 12, 13.

Let these things be open to be promulged, and published to the whole Church,

for it will not be long before they shall begin to be fulfilled.

Marginal references: Dan. 8.26. & 12.4.; Chap. 1.3.

11 He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still ; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still .

It may be, the keeping of this Book open, and the Publication of it will displease wicked and filthy Men; but let them be displeased, the Truths of God must not be concealed.

It will on the other side confirm the Servants of God in their Faith, Patience, and Holiness, and all the Fruits of Righteousness.

Marginal references: 2 Tim. 3.13.

12 And behold, I come quickly , and my reward is with me , .

To the last Judgment (as before, v. 7.)

I bring with me a Power and Authority to recompence every Man according to what he hath done, Dan. 12.2. Rom. 2.6. ch. 20.13. Matth. 25.34, 35, &c.

Marginal references: Isa. 40.10. & 62.11.; Rom. 14.12.

13 I am Alpha and Omega, the beginning, and the end, the first and the last .

See the Notes on chap. 1.8. and 21.6.

Marginal references: Isa. 41.4. & 44.6.

14 Blessed 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 n.

That believeth in the Lord Jesus Christ (for that is the great Commandment of the Gospel) and live in conformity to the Law of God.

To Christ, called before, the Tree of Life, v. 2. by vertue of the Promise, Rev. 2.7. for no Works of ours will give us a right of Purchase to it.

That they may enter into Heaven; the Joys and Pleasures of which have been described under the Metaphor of a great and glorious City.

15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth, and maketh a lie.

Without Heaven, that is, in Hell shall be all Dogs that bark at, and bite, and devour the Church of God, all profane Persons, Idolaters and Hypocrites, vid. ch. 21.8, 27. 1 Cor. 6.9, 10. See the Notes there.

Marginal references: 1 Cor. 6.9, 10. Col. 3.6.

16 I Jesus have sent mine angel to testifie unto you these things in the churches : I am the root, and the off-spring of David, , and the bright and morning star .

In these words Christ owneth the Revelation as his; the Angel did but testifie, Iohn did but hear, and write it.

David's Lord, and yet his Son: His Root, as I am God, and gave a Being to his Family, as to all the Families of the Earth; and yet his Son, a Branch out of the Root of Iesse.

Num. 24.17▪

Who, as the Morning-star, first brings, or prognosticates. Light to the World; so have my self first published my Gospel, or this Revelation, to give Light to my People, concerning the Fate of my People to the last day.

Marginal references: Chap. 1.1.; Chap. 5.5.

17 And the spirit , and the bride say, Come . And let him that heareth, say, Come w. And let him that is a thirst, come ; And whosoever will, let him take the water of life freely y.

The Spirit in the Hearts of Believers, or rather the Holy Spirit.

Because the Bride, that is, the Church is also mentioned, to desire the second coming of Christ to Judgment. [illegible: 1 span] every one that heareth of, and believeth these things, should also desire the same thing.

And in [illegible: 1 word] to that, every one that wanteth, and is sensible of his want of Righteousness, or any Habit of Grace, is also invited unto Christ, under the Notion of the Water of Life, to take him freely, as Isa. 55.1.

Marginal references: Chap. 21.6.

18 For I testifie unto every man that heareth the words of the p[illegible: 1 letter]ophecy of this book , If any man shall add unto those things , God shall add unto him the plagues that are written in this book .

I Christ, or I John testifie to every one to whose Hands or Ears the words of this Book shall come,

That if any Man shall invent new Prophesies contrary to the Prophesies contained in this Book,

God shall severely punish him, by adding to the Plagues threatned against Sinners, in this Book.

Marginal references: Deut. 4.2. Prov. 30.6.

19 And if any man shall take away from the words of the book of this prophecy , God shall take away his part out of the book of life, and out of the holy city, and from the things that are written in this book .

But Divines generally do further extend the sense [illegible: 1 word] [illegible: 1 letter]hese two Verses, considering this as the last Portion of [illegible: 1 word] Writ, not only placed last in our Bibles, but revealed [illegible: 1 word] written last. They conceive these Verses the Seal of all Canonical Scripture, and that God here [illegible: 1 span] to those who shall pretend [illegible: 1 letter]ny new Revelations of his Will, other than what are to be found in the Books of the Old and New-Testament; as also against all those who shall deny, corrupt, or deprave any part of them.

God as to such Persons, faith, they shall not have any such Part or Portion in Heaven, as they would pretend a Right to, or seemed to have.

Marginal references: Exod. 32.33. Psal. 69.28.

20 He which testifieth these things, saith, Surely I come quickly , Amen . Even so, come Lord Jesus .

That is, Christ, who publisheth these things by his Angel, or by his Servant John, saith he is quickly coming to Judgment.

John replies, Lord, let it be so.

This expounds Amen used here as a Particle of wishing and desiring, tho it may be interpreted as an assertive Particle, and joyned to the former part of the Sentence.

21 The grace of our Lord Jesus Christ be with you all. Amen .

This is a Salutation used by the Apostles in all their Epistles, containing a desire of the fulness andincrease of all Grace, very proper here upon the Prospect which John in this Revela [illegible: 2 letters]on had, of the long, and great Trials the Church would meer, with before the glorious Appearance of our blessed Lord and Saviour.

Marginal references: Rom. 16.20. 2 Thes. 3.18.

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.

The New Jerusalem. (a. d. 95.)

6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. 7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8 And 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 showed me these things. 9 Then 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. 10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13 I am Alpha and Omega, the beginning and the end, the first and the last. 14 Blessed 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. 15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 16 I 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. 17 And 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. 18 For 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: 19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

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

Conclusion. (a. d. 95.)

20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 21 The grace of our Lord Jesus Christ be with you all. Amen.

We have now come to the conclusion of the whole, and that in three things:—

I. Christ's farewell to his church. He seems now, after he has been discovering these things to his people on earth, to take leave of them, and return to heaven; but he parts with them in great kindness, and assures them it shall not be long before he comes again to them: Behold, I come quickly. As when he ascended into heaven, after his resurrection, he parted with a promise of his gracious presence, so here he parts with a promise of a speedy return. If any say, "Where is the promise of his coming, when so many ages have passed since this was written?" let them know he is not slack to his people, but long-suffering to his enemies: his coming will be sooner than they are aware, sooner than they are prepared, sooner than they desire; and to his people it will be seasonable. The vision is for an appointed time, and will not tarry. He will come quickly; let this word be always sounding in our ear, and let us give all diligence that we may be found of him in peace, without spot and blameless.

II. The church's hearty echo to Christ's promise, 1. Declaring her firm belief of it: Amen, so it is, so it shall be. 2. Expressing her earnest desire of it: Even so, come, Lord Jesus; make hast, my beloved, and be thou like a roe, or like a young hart on the mountain of spices. Thus beats the pulse of the church, thus breathes that gracious Spirit which actuates and informs the mystical body of Christ; and we should never be satisfied till we find such a spirit breathing in us, and causing us to look for the blessed hope, and glorious appearance of the great God and our Saviour Jesus Christ. This is the language of the church of the first-born, and we should join with them, often putting ourselves in mind of his promise. What comes from heaven in a promise should be sent back to heaven in a prayer, "Come, Lord Jesus, put an end to this state of sin, sorrow, and temptation; gather thy people out of this present evil world, and take them up to heaven, that state of perfect purity, peace, and joy, and so finish thy great design, and fulfil all that word in which thou hast caused thy people to hope."

III. The apostolical benediction, which closes the whole: The grace of our Lord Jesus Christ be with you all, Amen. Here observe, 1. The Bible ends with a clear proof of the Godhead of Christ, since the Spirit of God teaches the apostle to bless his people in the name of Christ, and to beg from Christ a blessing for them, which is a proper act of adoration. 2. Nothing should be more desired by us than that the grace of Christ may be with us in this world, to prepare us for the glory of Christ in the other world. It is by his grace that we must be kept in a joyful expectation of his glory, fitted for it, and preserved to it; and his glorious appearance will be welcome and joyful to those that are partakers of his grace and favour here; and therefore to this most comprehensive prayer we should all add our hearty Amen, most earnestly thirsting after greater measures of the gracious influences of the blessed Jesus in our souls, and his gracious presence with us, till glory has perfected all his grace towards us, for he is a sun and a shield, he gives grace and glory, and no good thing will he withhold from those that walk uprightly. <<<

CHAP. XXII. Verſe 1. A pure river]

NOt muddy as Nilus, but clear as Callirho[illegible: 1 letter]. The alluſion ſeems to be to that earthly Paradiſe ſo well watered, Gen. 2. or elſe to Ezek. 47. This river is Chriſt, Joh. 4.14. and ſo is that tree of life, verſe 2. The ſecond Adam is a quickening ſpirit.

Verſe 2. In the midſt of the ſtreet of it] In medio foro ejus, where all may eaſily come by it; not kept with a ſtrong guard, as the apples of Alcinous, Heſperides, &c.

Twelve manner of fruits] Heavens happineſſes are ſo many that they cannot be numbred, ſo great that they cannot be meaſured, ſo copious that they cannot be defined, ſo precious that they cannot be valued.

Every moneth] Like the Lemmon tree which ever and anon ſendeth forth new Lemmons, as ſoon as the former are fallen down with ripenes.

And the leaves] No want of any thing either for food or phyſick. Ita balbutit nobiſcum Deus.

Verſe 3. And there ſhall be no more curſe] No caſting out by Excommunication: no cauſe of any ſuch thing.

Of God and of the lamb] He and the Father are one, Joh. 10.30. See the Note there.

Verſe 4 And they ſhall ſee his face] How we ſhall ſee God, whether with our minds only, or with bodily eyes we ſhall behold his inviſible Majeſty in the glorious face of Jeſus Chriſt, there can nothing be determined.

And his name ſhall be] As ſervants of old had their maſters name branded in their fore-heads.

Verſe 5. And there ſhall be no night] See the Note on Chap. 21.25.

For the Lord God] He that is [non-Latin text not transcribed], Light eſſentiall.

And they ſhall raign] Raign together with Chriſt; a part of whoſe joy it is, that we ſhall be where he is, John. 17.20. he will not be long without us.

Verſe 6. And he ſaid unto me] This is the concluſion of the whole prophecy: and it is very auguſt and majeſticall.

Theſe ſayings are faithfull and true] Thus (among other evidences of its divinity) the Scripture teſtifies of it ſelf: and we know that its teſtimony is true.

The Lord God of the holy Prophets] Some copies have it, The Lord God of the spirits of the Prophets. He is the God of the ſpirits of all fleſh, but of the ſpirits of Prophets in a ſpeciall manner: for thoſe holy men ſpake no otherwiſe, then as they were acted or imbreathed by the holy Ghoſt, 2 Pet. 1.21. See the Note there.

Sent his Angel] As Chap. 1.1. The authority therefore of this book is unqueſtionable, what ever ſome have ſurmiſed from Chap. 20.4. that it was the work of Cerinthus, or ſome other millenary.

Verſe 7. Bleſſed is he that keepeth] In memory and manners, Chap. 1. Thoſe were pronounced happy that read and hear, but ſo as they retain in minde, and practiſe the contents of this book.

Verſe 8. Saw theſe things and heard them] So that there is no colour of cauſe why any one ſhould doubt or diſtruſt ſuch a witneſſe.

[illegible: 1 letter] fell down to worſhip] This is the ſecond time. It is hard to ſay, how oft a Saint may fall into the ſame ſin: howbeit they ſin of incogitancy; put them in minde, and they mend all. They ſin of paſſion, and paſſions laſt not long. There is no way of wickednes in them, they make not a trade of it.Pſal. 139.

Verſe 9. See thou do it not] See the Note on Chap. 19.10.

For I am thy fallow-ſervant] Wicliffe diſallowed the invocation of Saints and Angels, whom he called ſervants, not gods. For the word Knave which he uſed ſignified, in thoſe daies a ſervant, not as it doth in our daies a wicked varlet, as his enemies maliciouſly interpret it: Bellarmine for one, a man utterly ignorant of the Engliſh tongue.

Verſe 10. Seal not] Keep them not up for thine own proper uſe (as he did that wrote upon his writings, [non-Latin text not transcribed], things for myſelf) but freely impart them, and in ſuch fort as that others may conceive and improve them.

For the time is at hand] And every daies events ſhall explain the prophecy.

Verſe 11. He that is unjuſt &c.] q. d. Let things be fore-told never ſo plainly, and fall out never ſo accordingly, yet wicked men will be uncouncellable, uncorrigible, Iſa. 26.10. But if any man be ignorant, let him be ignorant, 1 Cor. 14 38. He fals with open eyes, let him fall at his own peril: who ſo blinde as he that will not ſee?H[illegible: 1 letter]ſ 4.1[illegible: 1 letter] Ephraim is joyned to idols, let him alone. He hath made a match with miſchief, he ſhall have his belly-full of it.

Let him be righteous ſtill] Let him preſevere and proceed.

Verſe 12. Behold, I come quickly] Therefore quicken your pace, beſtir your ſelves luſtily: your time is ſhort, your task is long, your wages unconceivable.

Verſe 13. I am Alpha and Omega] And am therefore worthy to be believed in my predictions of future events, which I can eaſily bring about and effect, ſith to me all things are preſent.

Verſe 14. That they may have right] That they may be aſſured of their intereſt in Chriſt and his kingdome. Plutarch tels of Eudoxus, that he would be willing to be burnt up by the Sunne preſently, ſo he might be admitted to come ſo near it, as to learn the nature of it. What then ſhould not we be content to doe or ſuffer for the enjoyment of Chriſt and heaven?

Verſe 15. For Without are dogs] In outer darknes. The Iriſh air will ſooner brook a toad or ſnake to live therin, then heaven will brook a ſinner.

And whoſoever loveth] Though he make it not. Some will not coyn a falſe tale, that yet will ſpread it: theſe are equally guilty, and excluded Gods kingdom, Pſ. 52.3.

Verſe 16. Have ſent mine Angel] With wearines of flight, as Dan. 9.21.

I am the root] That bear up David by my Deity: but am born of him, in regard of my humanity.

Verſe 17. And the spirit and the bride] i.e. The bride ſanctified and ſet a work by the ſpirit, Rom. 8.26.

And let him that heareth ſay, Come] Abrupt ſentences full of holy affection, q d. Let him pray daily, Thy kingdom come.

Heu pietas ubi priſca! profana ô tempora! mundi Faex! vesper! prope nox! ô mora! Christe veni.

And let him that is athirſt come] q. d. If you think me long a coming, come to me in mine ordinances; there I will ſtay you with apples, comfort your with flagons, Cant. 2.5.

That water of life freely] See the Note on Chap. 21.6.

Verſe 18. If any man ſhall adde unto theſe things] Either to this or to any of the fore-going books of Scripture, Deut. 4.2. Prov. 30.6. Gal. 3.15. 2 Tim. 3.16, 17. All which not withſtanding, the Jews have added their Deuteroſeis, the Turks their Alfurta, the Papiſts their unwritten verities, which they equalize (at leaſt) to the Scriptures.

Verſe 19. And if any man ſhall take away] Sith every word of God is pure, precious and profitable, Prov. 30.5. 2 Tim. 3.16.

Verſe 20. Even ſo: Come Lord Jeſus] This is the common and conſtant vote of all good people: and is therefore pinned as a badge upon their ſleeve, 1 Theſſ. 1.10. See the Note there.

Verſe 21. The grace of our Lord] An epiſtolary concluſion. The Revelation is rather to be counted an Epiſtle then a book. Read it as ſent us from heaven, and ruminate what ye read.

And he showed me a pure river of water of life. In the New Jerusalem; the happy abode of the redeemed. The phrase "water of life," means living or running water, like a spring or fountain, as contrasted with a stagnant pool. Jn 4:14. The allusion here is doubtless to the first Eden, where a river watered the garden, (Gen 2:10, seq.,) and as this is a description of Eden recovered, or Paradise regained, it was natural to introduce a river of water also, yet in such a way as to accord with the general description of that future abode of the redeemed. It does not spring up, therefore, from the ground, but flows from the throne of God and the Lamb. Perhaps, also, the writer had in his eye the description in Eze 47:1-12, where a stream issues from under the temple, and is parted in different directions.

Clear as crystal. Rev 4:6.

Proceeding out of the throne of God and of the Lamb. Flowing from the foot of the throne. Compare Rev 4:6. This idea is strictly in accordance with Oriental imagery. In the East, fountains and running streams constituted an essential part of the image of enjoyment and prosperity, (Isa 35:6,) and such fountains were common in the courts of Oriental houses. Here, the river is an emblem of peace, happiness, plenty; and the essential thought in its flowing from the throne is, that all the happiness of heaven proceeds from God.

In the midst of the street of it. Professor Stuart renders this, "between the street thereof and the river;" and says that "the writer conceives of the river as running through the whole city; then of streets parallel to it on either side; and then, on the banks of the river, between the water and the street, the whole stream is lined on either side with two rows of the tree of life." The more common interpretation, however, is doubtless admissible, and would give a more beautiful image; that in the street, or streets of the city, as well as on the banks of the river, the tree of life was planted. It abounded everywhere. The city had not only a river passing through it, but it was pervaded by streets, and all those streets were lined and shaded with this tree. The idea in the mind of the writer is that of Eden or Paradise; but it is not the Eden of the book of Genesis, or the Oriental or Persian Paradise: it is a picture where all is combined that in the view of the writer would constitute beauty, or contribute to happiness.

And on either side of the river. As well as in all the streets. The writer undoubtedly conceives of a single river running through the city--probably as meandering along--and that river lined on both sides with the tree of life. This gives great beauty to the imagery.

Was there the tree of life. Not a single tree, but it abounded everywhere--on the banks of the river, and in all the streets. It was the common tree in this blessed Paradise--of which all might partake, and which was everywhere the emblem of immortality. In this respect, this new Paradise stands in strong contrast with that in which Adam was placed at his creation, where there seems to have been a single tree that was designated as the tree of life, Gen 3:22-23. In the future state of the blessed, that tree will abound, and all may freely partake of it; the emblem--the pledge of immortal life--will be constantly before the eyes, whatever part of the future abode may be traversed, and the inhabitants of that blessed world may constantly partake of it.

Which bare twelve manner of fruits. "Producing twelve fruit-harvests; not (as our version) twelve manner of fruits."--Professor Stuart. The idea is not that there are twelve kinds of fruit on the same tree, for that is not implied in the language used by John. The literal rendering is, "producing twelve fruits"--ποιουνκαρπουςδωδεκα. The word "manner" has been introduced by the translators without authority. The idea is, that the tree bore every month in the year, so that there were twelve fruit-harvests. It was not like a tree that bears but once a year, or in one season only, but it constantly bore fruit--it bore every month. The idea is that of abundance, not variety. The supply never fails; the tree is never barren. As there is but a single class of trees referred to, it might have been supposed, perhaps, that, according to the common method in which fruit is produced, there would be sometimes plenty and sometimes want; but the writer says that, though there is but one kind, yet the supply is ample. The tree is everywhere; it is constantly producing fruit.

And yielded her fruit every month. The word "and" is also supplied by the translators, and introduces an idea which is not in the original, as if there was not only a sucession of harvests, which is in the text, but that each one differed from the former, which is not in the text. The proper translation is, "producing twelve fruits, yielding or rendering its fruit in each month." Thus there is indeed a succession of fruit-crops, but it is the same kind of fruit. We are not to infer, however, that there will not be variety in the occupations and the joys of the heavenly state, for there can be no doubt that there will be ample diversity in the employments, and in the sources of happiness, in heaven; but the single thought expressed here is, that the means of life will be abundant: the trees of life will be everywhere, and they will be constantly yielding fruit.

And the leaves of the tree. Not only the fruit will contribute to give life, but even the leaves will be salutary. Everything about it will contribute to sustain life.

Were for the healing. That is, they contribute to impart life and health to those who had been diseased. We are not to suppose that there will be sickness, and a healing process in heaven, for that idea is expressly excluded in Rev 21:4; but the meaning is, that the life and health of that blessed world will have been imparted by partaking of that tree, and the writer says that, in fact, it was owing to it that they who dwell there had been healed of their spiritual maladies, and had been made to live for ever.

Of the nations. Of all the nations assembled there, Rev 21:24. There is a close resemblance between the language here used by John and that used by Ezekiel, (Eze 47:12,) and it is not improbable that both these writers refer to the same thing. Compare also, in the Apocrypha, 2 Esdras ii. 12; viii. 52-54.

(a) "In the midst" Eze 47:1,12 (b) "street" Rev 21:21 (c) "tree of life" Rev 2:7

And there shall be no more curse. This is doubtless designed to be in strong contrast with our present abode; and it is affirmed that what now properly comes under the name of a curse, or whatever is part of the curse pronounced on man by the fall, will be there unknown. The earth will be no more cursed, and will produce no more thorns and thistles; man will be no more compelled to earn his bread by the sweat of his brow; woman will be no more doomed to bear the sufferings which she does now; and the abodes of the blessed will be no more cursed by sickness, sorrow, tears, and death.

But the throne of God and of the Lamb shall be in it. God will reign there for ever; the principles of purity and love which the Lamb of God came to establish will pervade that blessed abode to all eternity.

And his servants shall serve him. All his servants that are there; that is, all the inhabitants of that blessed world. For the meaning of this passage, Rev 7:15.

(d) "no more curse" Zech 14:11 (e) "throne of God" Eze 48:35 (f) "servants" Rev 7:15

And they 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

And there shall be no night there. Rev 21:25.

And they need no candle. No lamp; no artificial light, as in a world where there is night and darkness.

Neither light of the sun; for the Lord God, etc. Rev 21:23.

And they shall reign for ever and ever. That is, with God; they shall be as kings. Rev 5:10; Rev 20:6. Compare Rom 8:16; 2Ti 1:11 2Ti 1:12.

(i) "there shall be no night" Rev 21:23,25 (k) "light" Ps 36:9 (l) "reign" Rom 5:17

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REMARKS ON CHAP. XXI., XXII. 1--5

This portion of the Apocalypse contains the most full and complete continuous description of the state of the righteous in the world of blessedness that is to be found in the Bible. It seems to be proper, therefore, to pause on it for a moment, and to state in a summary manner what will be the principal features of that blessedness. All can see that, as a description, it occupies an appropriate place, not only in regard to this book, but to the volume of revealed truth. In reference to this particular book, it is the appropriate close of the account of the conflicts, the trials, and the persecutions of the church; in reference to the whole volume of revealed truth, it is appropriate because it occurs in the last of the inspired books that was written. It was proper that a volume of revealed truth given to mankind, and designed to describe a great work of redeeming mercy, should close with a description of the state of the righteous after death. The principal features in the description are the following:--

(1.) There will be a new heaven and a new earth: a new order of things, and a world adapted to the condition of the righteous. There will be such changes produced in the earth, and such abodes fitted up for the redeemed, that it will be proper to say that they are new, Rev 21:1.

(2.) The locality of that abode is not determined. No particular place is revealed as constituting heaven; nor is it intimated that there would be such a place. For anything that appears, the universe at large will be heaven--the earth and all worlds; and we are left free to suppose that the redeemed will yet occupy any position of the universe, and be permitted to behold the peculiar glories of the Divine character that are manifested in each of the worlds that he has made. Comp. 1Pet 1:12. That there may be some one place in the universe that will be their permanent home, and that will be more properly called heaven, where the glory of their God and Saviour will be peculiarly manifested, is not improbable; but still there is nothing to prevent the hope and the belief that in the infinite duration that awaits them they will be permitted to visit all the worlds that God has made, and to learn in each, and from each, all that he has peculiarly manifested of his own character and glory there.

(3.) That future state will be entirely and for ever free from all the consequences of the apostasy as now seen on the earth. There will be neither tears, nor sorrow, nor death, nor crying, nor pain, nor curse, Rev 21:4, 22:3. It will, therefore, be a perfectly happy abode.

(4.) It will be pure and holy. Nothing will ever enter there that shall contaminate and defile, Rev 21:8,27. On this account, also, it will be a happy world, for

(a) all real happiness has its foundation in holiness; and

(b) the source of all the misery that the universe has experienced is sin. Let that be removed, and the earth would be happy; let it be extinguished from any world, and its happiness will be secure.

(5.) It will be a world of perfect light, Rev 21:22-25, 22:6. There will be

(a) literally no night there;

(b) spiritually and morally there will be no darkness--no error, no sin. Light will be cast on a thousand subjects now obscure; and on numerous points pertaining to the Divine government and dealings which now perplex the mind there will be poured the splendour of perfect day. All the darkness that exists here will be dissipated there; all that is now obscure will be made light. And in view of this fact, we may well submit for a little time to the mysteries which hang over the Divine dealings here. The Christian is destined to live for ever and ever. He is capable of an eternal progression in knowledge. He is soon to be ushered into the splendours of that eternal abode where there is no need of the light of the sun or the moon, and where there is no night. In a little time--a few weeks or days--by removal to that higher state of being, he will have made a degree of progress in true knowledge compared with which all that can be learned here is a nameless trifle. In that future abode he will be permitted to know all that is to be known in those worlds that shine upon his path by day or by night; all that is to be known in the character of their Maker, and the principles of his government; all that is to be known of the glorious plan of redemption; all that is to be known of the reasons why sin and woe were permitted to enter this beautiful world. There, too, he will be permitted to enjoy all that there is to be enjoyed in a world without a cloud and without a tear; all that is beatific in the friendship of God the Father, of the Ascended Redeemer, of the Sacred Spirit; all that is blessed in the goodly fellowship of the angels, of the apostles, of the prophets; all that is rapturous in reunion with those that were loved on the earth. Well, then, may he bear with the darkness and endure the trials of this state a little longer.

(6.) It will be a world of surpassing splendour. This is manifest by the description of it in chap. xx., as a gorgeous city, with ample dimensions, with most brilliant colours, set with gems, and composed of pure gold. The writer, in the description of that abode, has accumulated all that is gorgeous and magnificent, and doubtless felt that even this was a very imperfect representation of that glorious world.

(7.) That future world will be all abode of the highest conceivable happiness. This is manifest, not only from the fact stated that there will be no pain or sorrow here, but from the positive description in Rev 22:1,2. It was, undoubtedly, the design of the writer, under the image of a Paradise, to describe the future abode of the redeemed. as one of the highest happiness--where there would be an ample and a constant supply of every want, and where the highest ideas of enjoyment would be realized. And,

(8.) All this will be eternal. The universe, so vast and so wonderful, seems to have been made to be fitted to the eternal contemplation of created minds, and in this universe there is an adaptation for the employment of mind for ever and ever.

If it be asked now why John, in the account which he has given of the heavenly state, adopted this figurative and emblematic mode of representation, and why it did not please God to reveal any more respecting the nature of the employments and enjoyments of the heavenly world, it may be replied,

(a) that this method is eminently in accordance with the general character of the book, as a book of symbols and emblems.

(b) He has stated enough to give us a general and a most attractive view of that blessed state.

(c) It is not certain that we would have appreciated it, or could have comprehended it, if a more minute and literal description had been given. That state may be so unlike this that it is doubtful whether we could have comprehended any literal description that could have been given. How little of the future and the unseen can ever be known by a mere description; how faint and imperfect a view can we ever obtain of anything by the mere use of words, and especially of objects which have no resemblance to anything which we have seen! Whoever obtained any adequate idea of Niagara by a mere description? To what Greek or Roman mind, however cultivated, could there have been conveyed the idea of a printing-press, of a locomotive engine, of the magnetic telegraph, by mere description? Who can convey to one born blind an idea of the prismatic colours; or to the deaf an idea of sounds? If we may imagine the world of insect tribes to be endowed with the power of language and thought, how could the gay and gilded butterfly that to-day plays in the sun. beam impart to its companions of yesterday--low and grovelling worms many adequate idea of that new condition of being into which it had emerged? And how do we know that we could comprehend any description of that world where the righteous dwell, or of employments and enjoyments so unlike our own?

I cannot more appropriately close this brief notice of the revelations of the heavenly state than by introducing an ancient poem, which seems to be founded on this portion of the Apocalypse, and which is the original of one of the most touching and beautiful hymns now used in Protestant places of worship--the well-known hymn which begins, "Jerusalem! my happy home." This hymn is deservedly a great favourite, and is an eminently beautiful composition. It is, however, of Roman Catholic origin. It is found in a small volume of miscellaneous poetry, sold at Mr. Bright's sale of manuscripts in 1844, which has been placed in the British Museum, and now forms the additional MS. 15,225. It is referred, by the lettering on the book, to the age of Elizabeth, but it is supposed to belong to the subsequent reign. The volume seems tb have been formed by or for some Roman Catholic, and contains many devotional songs or hymns, interspersed with others of a more general character. See Littell's Living Age, vol. xxviii, pp. 333--336. The hymn is as follows :-- A SONG MADE BY F. B. P.

To the tune of" Diana."

Jerusalem! my happy home ! When shall I come to thee? When shall my sorrows have an end-- Thy joys when shall I see?

O happy harbour of the saints- O sweet and pleasant soil! In thee no sorrow may be found, No grief, no care, no toil.

In thee no sickness may be seen, No hurt, no ache, no sore; There is no death, no ugly deil*, [*devil] There's life for evermore.

No dampish mist is seen in thee, No cold nor darksome night; There every soul shines as the sun, There God himself gives light.

There lust and lucre cannot dwell, There envy bears no sway; There is no hunger, heat, nor cold, But pleasure every way.

Jerusalem ! Jerusalem! God grant I once may see The endless joys, and of the same Partaker aye to be.

The walls are made of precious stones, Thy bulwarks diamonds square: Thy gates are of right orient pearl, Exceeding rich and rare.

Thy turrets and thy pinnacles With carbuncles do shine; Thy very streets are paved with gold, Surpassing clear and fine.

Thy houses are of ivory. Thy windows crystal clear- Thy tiles are made of, beaten gold-- O God, that I were there!

Within thy gates no thing doth come That is not passing clean; No spider's web, no dirt, no dust, No filth may there be seen.

Ah, my sweet home, Jerusalem! Would God I were in thee; Would God, my woes were at an end. Thy joys that I might see!

Thy saints are crown'd with glory great, They see God face to face; They triumph still, they still rejoice-- Most happy is their case.

We that are here in banishment Continually do moan; We sigh and sob, we weep and wail, Perpetually we groan.

Our sweet is mixed with bitter gall, Our pleasure is but pain; Our joys scarce last the looking on, Our sorrows still remain.

But there they live in such delight, Such pleasure, and such play. that to them a thousand years Doth seem as yesterday.

Thy vineyards and thy orchards are Most beautiful and fair; Full furnished with trees and fruits, Most wonderful and rare.

Thy gardens and thy gallant walks Continually are green; There grow such sweet and pleasant flowers As nowhere else are seen.

There's pectar and ambrosia made, There's musk and civet sweet; There many a fair and dainty drug Are trodden under feet.

There cinnamon, there sugar grows. There nard and balm abound; What tongue can tell, or heart conceive. The joys that there are found?

Quite through the streets, with silver sound, The flood of life doth flow; Upon whose banks, on every side, The wood of life doth grow.

There trees for evermore bear fruit, And evermore do spring' There evermore the angels Sit, And evermore do sing.

There David stands with harp in hand, As master of the quire; Ten thousand times that man were blest That might this music hear.

Our Lady sings Magnificat, With tune surpassing sweet; And all the virgins bear their parts. Sitting above her feet.

The Deum doth Saint Ambrose sing, Saint Austin doth the like: Old Simeon and Zachary Have not their song to seek.

There Magdalene hath left her moan, And cheerfully doth sing With blessed saints, whose harmony In every street doth ring.

Jerusalem, my happy home! Would God I were in thee; Would God my woes were at an end, Thy joys that I might see!

And he said unto me. The angel-interpreter, who had showed John the vision of the New Jerusalem, Rev 21:9-10. As these visions axe now at an end, the angel comes to John directly, and assures him that all these things are true--that there has been no deception of the senses in these visions, but that they were really Divine disclosures of what would soon and certainly occur.

These sayings are faithful and true. These communications; all that has been disclosed to you by symbols, or in direct language. Rev 21:5.

And the Lord God of the holy prophets. The same God who inspired the ancient prophets.

Sent his angel. Rev 1:1.

To show unto his servants. To all his servants, that is, to all his people, by the instrumentality of John. The revelation was made to him, and he was to record it for the good of the whole church.

The things which must shortly be done. The beginning of which must soon occur--though the series of events extended into distant ages, and even into eternity. Rev 1:1-3.

(a) "sent his angel" Rev 1:1

Behold, I come quickly. Rev 1:3. The words here used are undoubtedly the words of the Redeemer, although they are apparently repeated by the angel. The meaning is, that they were used by the angel as the words of the Redeemer. See Rev 22:12, 20.

Blessed is he that keepeth the sayings of the prophecy of this book. That receives them as a Divine communication; that makes use of them to comfort himself in the days of darkness, persecution, and trial; and that is obedient to the precepts here enjoined. Rev 1:3.

(b) "quickly" Rev 22:10,12,20

And I John saw these things, and heard them. That is, I saw the parts that were disclosed by pictures, visions and symbols; I heard the parts that were communicated by direct revelation.

And when I had heard and seen, I fell down to worship before the feet of the angel, etc. As he had done on a former occasion. Rev 19:10. John appears to have been entirely overcome by the extraordinary nature of the revelations made to him, and not improbably entertained some suspicion that it was the Redeemer himself who had manifested himself to him in this remarkable manner.

Then saith he unto me, See thou do it not. Rev 19:10.

For I am thy fellow-servant. Barnes on "Re 19:10".

And of thy brethren the prophets. In Rev 19:10, it is, "of thy brethren that have the testimony of Jesus." Here the angel says that, in the capacity in which he appeared to John, he belonged to the general rank of the prophets, and was no more entitled to worship than any of the prophets had been. Like them, he had merely been employed to disclose important truths in regard to the future; but as the prophets, even the most eminent of them, were not regarded as entitled to worship on account of the communications which they had made, no more was he.

And of them which keep the sayings of this book. "I am a mere creature of God. I, like men, am under law, and am bound to observe the law of God." The "sayings of this book" which he says he kept, must be understood to mean those great principles of religion which it enjoined, and which are of equal obligation on men and angels.

Worship God. Worship God only. Barnes on "Re 19:10".

And he saith unto me. The angel.

Seal not the sayings of the prophecy of this book. That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, Rev 5:1. Isaiah (Isa 8:16, 30:8) and Daniel (Dan 8:26, 12:4,9) were commanded to seal up their prophecies. Their prophecies related to far-distant times, and the idea in their being commanded to seal them was, that they should make the record sure and unchangeable; that they should finish it, and lay it up for future ages; so that, in far-distant times, the events an might be compared with the prophecy, and it might be seen that there was exact correspondence between the prophecy and the fulfilment. Their prophecies would not be immediately demanded for the use of persecuted saints, but would pertain to future ages. On the other hand, the events which John had predicted, though in their ultimate development they were to extend to the end of the world, and even into eternity, were about to begin to be fulfilled, and were to be of immediate use in consoling a persecuted Church. John, therefore, was directed not to seal up his predictions; not to lay them away to be opened, as it were, in distant ages; but to leave them open, so that a persecuted church might have access to them, and might in times of persecution and trial have the assurance that the principles of their religion would finally triumph. Rev 10:2.

For the time is at hand. That is, they are soon to commence. It is not implied that they would be soon completed. The idea is, that as the scenes of persecution were soon to open upon the church, it was important that the church should have access to these prophecies of the final triumph of religion, to sustain it in its trials. Compare Barnes on "Re 1:1,3".

(c) "Seal not" Dan 8:26

He that is unjust, let him be unjust still. This must refer to the scenes beyond the judgment, and must be intended to affirm an important truth in regard to the condition of men in the future state. It cannot refer to the condition of men this side the grave, for there is no fixed and unchangeable condition in this world. At the close of this book, and at the close of the whole volume of revealed truth, it was proper to declare, in the most solemn manner, that when these events were consummated everything would be fixed and unchanging; that all who were then found to be righteous would remain so for ever; and that none who were impenitent, impure, and wicked, would ever change their character or condition. That this is the meaning here seems to me to be plain; and this sentiment accords with all that is said in the Bible of the final condition of the righteous and the wicked. See Mt 25:46, Rom 2:6-9, 1Thes 1:7-10, Dan 12:2, Eccl 11:3. Every assurance is held out in the Bible that the righteous will be secure in holiness and happiness, and that there will be no danger--no possibility--that they will fall into sin, and sink to woe; and by the same kind of arguments by which it is proved that their condition will be unchanging, is it demonstrated that the condition of the wicked will be unchanging also. The argument for the eternal punishment of the wicked is as strong as that for the eternal happiness of the righteous; and if the one is open to doubt, there is no security for the permanence of the other. The word unjust here is a general term for an unrighteous or wicked man. The meaning is, that he to whom that character properly belongs, or of whom it is properly descriptive, will remain so for ever. The design of this seems to be, to let the ungodly and the wicked know that there is no change beyond the grave, and by this solemn consideration to warn them now to flee from the wrath to come. And assuredly no more solemn consideration can ever be presented to the human mind than this.

And he which is filthy, let him be filthy still. The word filthy here is, of course, used with reference to moral defilement or pollution. It refers to the sensual, the corrupt, the profane; and the meaning is, that their condition will be fixed, and that they will remain in this state of pollution for ever. There is nothing more awful than the idea that a polluted soul will be always polluted; that a heart corrupt will be always corrupt; that the defiled will be put for ever beyond the possibility of being cleansed from sin.

And he that is righteous, let him be righteous still. The just, the upright man--in contradistinction from the unjust mentioned in the first part of the verse.

And he that is holy, let him be holy still. He that is pure, in contradistinction from the filthy mentioned in the former part of the verse. The righteous and the holy will be confirmed in their character and condition, as well as the wicked. The affirmation that their condition will be fixed is as strong as that that of the wicked will be be--and no stronger; the entire representation is, that all beyond the judgment will unchanging for ever. Could any more solemn thought be brought before the mind of man?

(a) "he that is unjust" Prov 1:24-33, Eccl 11:3, Mt 25:10, 2Ti 3:13 (b) "righteous" Prov 4:18, Mt 5:6

And behold, I come quickly. Rev 1:1,3. These are undoubtedly the words of the Redeemer; and the meaning is, that the period when the unchanging sentence would be passed on each individual--on the unjust, the filthy, the righteous, and the holy--would not be remote. The design of this seems to be to impress on the mind the solemnity of the truth that the condition hereafter will soon be fixed, and to lead men to prepare for it. In reference to each individual, the period is near when it is to be determined whether he will be holy or sinful to all eternity. What thought could there be more adapted to impress on the mind the importance of giving immediate attention to the concerns of the soul?

And my reward is with me. I bring it with me to give to every man: either life or death; heaven or hell; the crown or the curse. He will be prepared immediately to execute the sentence. Compare Mt 25:31-46.

To give every man according as his work shall be. Mt 16:27; Rom 2:6; 2Cor 5:10.

(c) "come quickly" Zeph 1:14 (d) "according" Rev 20:12

I am Alpha and Omega, etc. Rev 1:8,11. The idea here is, that he will thus show that he is the first and the and last --the beginning and the end. He originated the whole plan of salvation, he will determine its close; he formed the world, and he will wind up its affairs. In the beginning, the continuance, and the end, he will be recognised as the same being presiding over and controlling all.

(e) "Alpha and Omega" Isa 44:6

Blessed are they that do his commandments. Rev 1:3; Rev 22:7.

That they may have right. That they may be entitled to approach the tree of life; that this privilege may be granted to them. It is not a right in the sense that they have merited it, but in the sense that the privilege is conferred on them as one of the rewards of God, and that, in virtue of the Divine arrangements, they will be entitled to this honour. So the word here used--εξουσια--means in Jn 1:12, rendered power. The reason why this right or privilege is conferred is not implied in the use of the word. In this case it is by grace, and all the right which they have to the tree of life is founded on the fact that God has been pleased graciously to confer it on them.

To the tree of life. Rev 22:2. They would not be forbidden to approach that tree as Adam was, but would be permitted always to partake of it, and would live for ever.

And may enter in through the gates into the city. The New Jerusalem, Rev 21:2. They would have free access there; they would be permitted to abide there for ever.

(f) "Blessed" Lk 12:37

For without are dogs. The wicked, the depraved, the vile: for of such characters the dogs, an unclean animal among the Jews, was regarded as a symbol, De 23:18. On the meaning of the expression, Php 3:2. The word "without" means that they would not be admitted into the heavenly city, the New Jerusalem, Rev 21:8, 27.

And sorcerers, etc. All these characters are specified in Rev 21:8, as excluded from heaven. Rev 21:8. The only change is, that those who "love and make a lie" are added to the list; that is, who delight in lies, or that which is false.

(g) "without" Rev 21:8,27 (h) "dogs" Php 3:2 (i) "the root" Rev 5:5

I Jesus. Here the Saviour appears expressly as the speaker-- ratifying and confirming all that had been communicated by the instrumentality of the angel.

Have sent mine angel. Barnes on "Re 1:1".

To testify unto you. That is, to be a witness for me in communicating these things to you.

In the churches. Directly and immediately to the seven churches in Asia Minor, (chapters 2 and 3) remotely and ultimately to all churches to the end of time. Compare Barnes on "Re 1:11".

I am the root. Not the root in the sense that David sprang from him, as a tree does from a root, but in the sense that he was the "root-shoot" of David, or that he himself sprang from him, as a sprout starts up from a decayed and fallen tree--as of the oak, the willow, the chesnut, etc. Isa 11:1. The meaning then is, not that he was the ancestor of David, or that David sprang from him, but that he was the offspring of David, according to the promise in the Scripture, that the Messiah should be descended from him. No argument then, can be derived from this passage in proof of the pre-existence, or the divinity of Christ.

And the offspring. The descendant; the progeny of David: "the seed of David according to the flesh." Rom 1:3. It is not unusual to employ two words in close connexion to express the same idea with some slight shade of difference.

And the bright and morning star. Rev 2:28. It is not uncommon to compare a prince, a leader, a teacher, with that bright and beautiful star which at some seasons of the year precedes the rising of the sun, and leads on the day. Compare Barnes on "Isa 14:12". The reference here is to that star as the harbinger of day; and the meaning of the Saviour is, that he sustains a relation to a dark world similar to this beautiful star. At one time he is indeed compared with the sun itself in giving light to the world; here he is compared with that morning star rather with reference to its beauty than its light. May it not also have been one object in this comparison to lead us, when we look on that star, to think of the Saviour? It is perhaps the most beautiful object in nature; it succeeds the darkness of the night; it brings on the day--and as it mingles with the first rays of the morning, it seems to be so joyous, cheerful, exulting, bright, that nothing can be better adapted to remind us of Him who came to lead on eternal day. Its place--the first thing that arrests the eye in the morning--might serve to remind us that the Saviour should be the first object that should draw the eye and the heart on the return of each day. In each trial--each scene of sorrow--let us think of the bright star of the morning as it rises on the darkness of the night--emblem of the Saviour rising on our sorrow and our gloom.

And the Spirit and the bride say, Come. That is, come to the Saviour; come and partake of the blessings of the gospel; come and be saved. The construction demands this interpretation, as the latter part of the verse shows. The design of this whole verse is, evidently, to show the freeness of the offers of the gospel; to condense in a summary manner all the invitations of mercy to mankind; and to leave on the mind at the close of the book a deep impression of the ample provision which has been made for the salvation of a fallen race. Nothing, it is clear, could be more appropriate at the close of this book, and at the close of the whole volume of revealed truth, than to announce, in the most clear and attracting form, that salvation is free to all, and that whosoever will may be saved.

The Spirit. The Holy Spirit. He intreats all to come. This he does

(a) in all the recorded invitations in the Bible--for it is by the inspiration of that Spirit that these invitations are recorded;

(b) by all his influences on the understandings, the consciences, and the hearts of men;

(c) by all the proclamations of mercy made by the preaching of the gospel, and by the appeal which friend makes to friend, and neighbour to neighbour, and stranger to stranger--for all these are methods in which the Spirit invites men to come to the Saviour.

And the bride. The church. Rev 21:2, Rev 21:9. That is, the church invites all to come and be saved. This it does

(a) by its ministers, whose main business it is to extend this invitation to mankind;

(b) by its ordinances--constantly setting forth the freeness of the gospel;

(c) by the lives of its consistent members--showing the excellency and the desirableness of true religion;

(d) by all its efforts to do good in the world;

(e) by the example of those who are brought into the church--showing that all, whatever may have been their former character, may be saved; and

(f) by the direct appeals of its individual members. Thus a Christian parent invites his children; a brother invites a sister, and a sister invites a brother; a neighbour invites his neighbour, and a stranger a stranger; the master invites his servant, and the servant his master. The church on earth and the church in heaven unite in the invitation, saying, Come. The living father, pastor, friend, invites--and the voice of the departed father, pastor, friend, now in heaven, is heard re-echoing the invitation. The once-loved mother that has gone to the skies still invites her children to come; and the sweet-smiling babe that has been taken up to the Saviour stretches out its arms from heaven, and says to its mother--Come.

Say, Come. That is, come to the Saviour; come into the church; come to heaven.

And let him that heareth say, Come. Whoever hears the gospel, let him go and invite others to come, Nothing could more strikingly set forth the freeness of the invitation of the gospel than this. The authority to make the invitation is not limited to the ministers of religion; it is not even confined to those who accept it themselves. All persons, even though they should not accept of it, are authorized to tell others that they may be saved. One impenitent sinner may go and tell another impenitent sinner that if he will he may find mercy and enter heaven. How could the offer of salvation be made more freely to mankind?

And let him that is athirst come. Whoever desires salvation, as the weary pilgrim desires a cooling fountain to allay his thirst, let him come as freely to the gospel as that thirsty man would stoop down at the fountain and drink. Isa 55:1. Compare Barnes on "Mt 5:6"; Jn 7:37; Rev 21:6.

And whosoever will, let him take the water of life freely. Rev 21:6. Every one that is disposed to come, that has any sincere wish to be saved, is assured that he may live. No matter how unworthy he is; no matter what his past life has been; no matter how old or how young, how rich or how poor; no matter whether sick or well, a freeman or a slave; no matter whether educated or ignorant; no matter whether clothed in purple or in rags--riding in state or laid at the gate of a rich man full of sores, the invitation is freely made to all to come and be saved. With what more appropriate truth could a revelation from heaven be closed?

(a) "bride" Rev 21:2,9 (b) "Come" Isa 2:5 (c) "And let him" Rev 21:6

For I testify. The writer does not specify who is meant by the word "I" in this place. The most natural construction is to refer it to the writer himself, and not to the angel, or the Saviour. The meaning is, "I bear this solemn witness, or make this solemn affirmation, in conclusion." The object is to guard his book against being corrupted by any interpolation or change. It would seem not improbable, from this, that as early as the time of John books were liable to be corrupted by additions or omissions, or that at least there was felt to be great danger that mistakes might be made by the carelessness of transcribers. Against this danger, John would guard this book in the most solemn manner. Perhaps he felt, too, that as this book would be necessarily regarded as obscure from the fact that symbols were so much used, there was great danger that changes would be made by well-meaning persons with a view to make it appear more plain.

Unto every man that heareth the words of the prophecy of this book. The word "heareth" seems here to be used in a very general sense. Perhaps in most cases persons would be made acquainted with the contents of the book by hearing it read in the churches; but still the spirit of the declaration must include all methods of becoming acquainted with it.

If any man shall add unto these things. With a view to furnish a more full and complete revelation; or with a profession that new truth had been communicated by inspiration. The reference here is to the book of Revelation only--for at that time the books that now constitute what we call the Bible were not collected into a single volume. This passage, therefore, should not be adduced as referring to the whole of the sacred Scriptures. Still, the principle is one that is thus applicable; for it is obvious that no one has a right to change any part of a revelation which God makes to man; to presume to add to it, or to take from it, or in any way to modify it. Compare Barnes on "2Ti 3:16".

God shall add unto him the plagues that are written in this book. Th se "plagues" refer to the numerous methods described in this book as those in which God would bring severe judgment upon the persecutors of the church, and the corrupters of religion. The meaning is, that such a person would be regarded as an enemy of his religion, and would share the fearful doom of all such enemies.

(d) "add" Prov 30:6

And if any man shall take away from the words of the book of this prophecy. If he shall reject the book altogether; if he shall, in transcribing it, designedly strike any part of it out. It is conceivable that, from the remarkable nature of the communications made in this book, and the fact that they seemed to be unintelligible, John supposed there might be those who would be inclined to omit some portions as improbable, or that he apprehended that when the portions which describe Antichrist were fulfilled in distant ages, those to whom those portions applied would be disposed to strike them from the sacred volume, or to corrupt them. He thought proper to guard against this by this solemn declaration of the consequence which would follow such an act. The whole book was to be received--with all its fearful truths--as a revelation from God; and however obscure it might seem, in due time it would be made plain; however faithfully it might depict a fearful apostasy, it was important, both to show the truth of Divine inspiration and to save the church, that these disclosures should be in their native purity in the possession of the people of God.

God shall take away his part out of the book of life. Perhaps there is here an intimation that this would be most likely to be done by those who professed to be Christians, and who supposed that their names were in the book of life. In fact, most of the corruptions of the sacred Scriptures have been attempted by those who have professed some form of Christianity. Infidels have but little interest in attempting such changes, and but little influence to make them received by the church. It is most convenient for them, as it is most agreeable to their feelings, to reject the Bible altogether. When it said here that "God would take away his part out of the book of life," the meaning is not that his name had been written in that book, but that he would take away the part which he might have had, or which he professed to have in that book. Such corruption of the Divine oracles would show that they had no true religion, and would be excluded from heaven. On the phrase "book of life," Rev 3:5.

And out of the holy city. Described in chapter 21. He would not be permitted to enter that city; he would have no part among the redeemed.

And from the things which are written in this book. The promises that are made; the glories that are described.

(e) "take away" Rev 3:5 (1) "out of the book" "from the tree"

He which testifieth these things. The Lord Jesus; for he it was that had, through the instrumentality of the angel, borne this solemn witness to the truth of these things, and this book was to be regarded as his revelation to mankind. Rev 1:1; 22:16. He here speaks of himself, and vouches for the truth and reality of these things by saying that he "testifies" of them, or bears witness to them. Compare Jn 18:37. The fact that Jesus himself vouches for the truth of what is here revealed, shows the propriety of what John had said in the previous verses about adding to it, or taking from it.

Saith, Surely I come quickly. That is, the development of these events will soon begin--though their consummation may extend into far-distant ages, or into eternity. Rev 1:1,3; Rev 22:7, Rev 22:10.

Amen. A word of solemn affirmation or assent. Mt 10:13. Here it is to be regarded as the expression of John, signifying his solemn and cheerful assent to what the Saviour had said, that he would come quickly. It is the utterance of a strong desire that it might be so. He longed for his appearing.

Even so. These, too, are the words of John, and are a response to what the Saviour had just said. In the original, it is a response in the same language which the Saviour had used, and the beauty of the passage is marred by the translation "Even so." The original is, "He which testifieth to these things saith, Yea--ναι--I come quickly. Amen. Yea--ναι--come, Lord Jesus." It is the utterance of desire in the precise language which the Saviour had used--heart responding to heart.

Come, Lord Jesus. That is, as here intended, "Come in the manner and for the objects referred to in this book." The language, however, is expressive of the feeling of piety in a more extended sense, and may be used to denote a desire that the Lord Jesus would come in any and every manner; that he would come to impart to us the tokens of his presence; that he would come to bless his truth and to revive his work in the churches; that he would come to convert sinners, and to build up his people in holiness; that he would come to sustain us in affliction, and to defend us in temptation; that he would come to put a period to idolatry, superstition, and error, and to extend the knowledge of his truth in the world; that he would come to set up his kingdom on the earth, and to rule in the hearts of men; that he would come to receive us to his presence, and to gather his redeemed people into his everlasting kingdom. It was appropriate to the aged John, suffering exile in a lonely island, to pray that the Lord Jesus would speed fly come to take him to himself; and there could have been no more suitable close of this marvellous book than the utterance of such a desire. And it is appropriate for us as we finish its contemplation, disclosing so much of the glories of the heavenly world, and the blessedness of the redeemed in their final state, when we think of the earth, with its sorrows, trials, and cares, to respond to the prayer, and to say, "Come, Lord Jesus, come quickly." For that glorious coming of the Son of God, when he shall gather his redeemed people to himself, may all who read these Notes be finally prepared. Amen.

(a) "Surely" Rev 22:7,12 (b) "Even so" Heb 9:28, Isa 25:9

The grace of our Lord Jesus Christ be with you all. Amen. The usual benediction of the sacred writers. Rom 16:20.

(c) "grace" 2Thes 3:18

St. John in this and the four following verses, goes on with the description of the heavenly Jerusalem, which he had begun in the former chapter; and here we have observable,

1. The city described, as having a clear river running through it, and this of the water of life; an illusion doubtless to the earthly paradise, Gen 2:4-20 which was well watered, without which accommodation no place can be happy; the heavenly paradise here, or the New Jerusalem, is said to have a pure river of water in it, denoting the pure and unmixed joys of heaven, and those rivers of pleasure which are at God's right hand for evermore. Here is not a well of water, but a river, not a muddy or feculent water, but clear as crystal, not corruptible or dead, but living water, water of life.

Observe, 2. The head or spring of this river declared, from whence it doth arise; not from the hills, which may be cut off, diverted, or dried up, but it proceeds out of the throne of God and of the Lamb, and therefore can no more fail than God and Christ can fail; no river can fail, unless the springs that feed it fail; the saints in heaven shall be refreshed with such consolations as flow from the Father, Son, and Holy Spirit, and their comforts cannot fail until they fail. He showed me a pure river, &c. proceeding out of the throne of God.

Note here, 1. That as there was a river and a tree of life in the terrestrial paradise, so in allusion thereunto both are said to be in the heavenly paradise; behold here a tree of such vast proportion and extent, that its branches extend to both sides, that all may receive benefit by it; who can this agree with but Jesus Christ, who is called a tree of life, because from him we have our natural, our spiritual, and our eternal life? from this tree do bud forth all the fruits of grace and comfort, and that for all seasons and conditions.

In Christ, 1. Our souls have all necessaries for food and physic. Its leaves are for healing, as well as its fruits for food.

2. All variety of fruits, called here twelve manner of fruits, that is, variety of graces, and comforts of all sorts.

3. In him are these fruits at all times: this tree bears fruit every month, winter fruits as well as summer fruits, even in the black month of sickness and death.

Christ is continually distributing of his divine fulness to the satisfaction of his people; he is all in all, in the enjoyment of mercy; he is all in all, in the want of mercy; he is all, in order to his people's salvation; and he is all in their glorification.

Quest. But will there be any need either of food or physic in heaven? if not, what need of the fruits of this tree for food, or of its leaves for healing?

Ans. We cannot suppose that in the heavenly state there will be any want either of meat or medicines, any hunger that shall require food, or any sickness to stand in need of physic; but as food and physic are the instrumental means of the preservation of natural life, without which it will certainly and suddenly decay; In like manner of our Lord Jesus Christ doth not only give spiritual life unto his people, but he is the conserving cause of it, he doth maintain, and will preserve it, without the least decay, to all eternity: thus are the leaves of this tree for the healing of the nations.

St. John has not yet done with this copious description of the New Jerusalem, but here he closes it by doing these two things,

1. He shows what shall not be found there: there shall be no curse, no accursed person, or accursed thing, no sin, nor any thing sinful, that deserves the curse; and there shall be no night there, no darkness of ignorance or error, or darkness of affliction, temptation, or desertion, no night of natural darkness, no night of spiritual darkness, much less of eternal darkness, which is the portion of the wicked: farther, there shall be no need of natural light, the light of the sun; no need of artificial light, the light of a candle; no need of the spiritual light of the word and ordinances, all which shall then and there cease.

2. He shows what there shall be there, namely,

1. The throne of God and the Lamb, that is, the glorious and everlasting presence of God and Christ, as on a throne of royal majesty, insomuch that the name of the city may be Jehovah Shammah, the Lord is there.

2. It is added, that his servants shall serve him, that is the glorious angels and glorified saints shall continually stand before him, and administer unto him, not spend their eternity in a perpetual gazing upon God, but executing his commands, obeying him with vigour, praising him with cheerfulness, loving him above measure, fearing him without torment, trusting him without despondency, serving him without lassitude and weariness, without interruption or distraction, praising God, and singing eternal hallelujah's to the Lamb for ever and ever.

3. It is declared that they shall see God's face, which imports fruition as well as vision of him, together with a sweet and satisfactory delectation in him. Matt 5:8; Heb 12:14 Blessed are the pure in heart, and holy in life, for they shall see God: that is, have a clear and apprehensive, though not a full and comprehensive, knowledge of him.

4. His name shall be in their foreheads: his name, that is, his holy nature, his image and likeness, by which they shall be known, as a man is by his name: an allusion probably to the high-priest, who had holiness to the Lord written on his frontlet; or a reflection upon the worshippers of the beast, who have his name on their foreheads; in like manner the name of God shall be on his servants' foreheads; they are thankful for imperfect lineaments here, but shall be satisfied with his likeness then and there.

Lastly, It is closed with this, they shall reign for ever and ever, not for a thousand years, as the militant church is said to reign on earth after antichrist's destruction, but for eternal ages, and this not partially, but fully and completely, when all their spiritual enemies, sin, Satan, and the world, yea, death itself, shall be put under their feet, and that for ever.

From the whole learn, That when we are at any time dejected upon the account of our dark and imperfect knowledge,or afflicted upon the occasion of many wearisome nights and days of sin and sorrow, of trouble and temptation, of misery and desertion, which we have here on earth, let this meditation comfort us, that the happy day is coming, when there shall be no night, but an eternal sabbath of rest, light, and life, with plenty of all good things, even fulness of joy and rivers of pleasure for evermore.

O Lord, the well of life so pure Doth ever flow from thee, And in thy light thy saints are sure Eternal light to see. --The Lord giveth them light, and they shall reign for ever and ever.

The prophetical part of this book being now ended, here follows the conclusion, which is managed in a way of dialogue, between Christ, the angel, and the apostle.

Note here, 1. How the divine authority of this book is strongly asserted, and its excellences commended: These sayings are faithful and true: that is, all things contained in this book of prophecies are certain, and infallibly true. The Holy Spirit of God foresaw that this book would be more questioned than other books of holy scripture, therefore he confirms the divine authority of it by an holy angel, and the truth of all things in it, and especially that which relates to the happiness of the saints in heaven, the inhabitants of the New Jerusalem, with a frequent assertion, viz. These sayings are faithful and true. It is added, they shall shortly be done; this is spoken of the beginning of their accomplishment, they shall begin to be fulfilled, and to take effect, and shall receive their full and final accomplishment in due time.

Behold here in Christ's omnisciency an evident proof of his divinity; he knows all things to come, as well as all things past: and whereas Christ says these things shall shortly be done; we learn, That the time of the church's suffering is a limited time, it is a short time after which shall follow an eternal deliverance, and a great reward.

Observe farther, That Christ subjoins a promise and assurance of the certainty and suddenness of his coming to judgment, for the support of his church, during the short time of her sufferings and services, Behold, I come quickly; next he pronounces them blessed who keep the word of this book, not only in memory and profession, but in practice and performance.

Observe lastly, The sincerity of St. John, the penman of this book: he leaves here upon record his relapse into that error into which he had fallen before, Rev 19:10. The good man relates his own sin; yea, records his relapse into the same sin, once and again, which, as it discovers that he preferred the glory of God before his own reputation, so it evidently declares that a holy man may possibly relapse into the same sin through inadvertency, or the power of a temptation, and how much it is the duty of every one that thinketh he standeth, to take heed lest he fall.

Of St. John's weakness in worshipping the angel, see the notes on chap 19.10 as also the angel's answer, Worship God: as much as if he had said, "Thou mistakest the object of thine adoration, I am a created being, and can accept of no such homage as this, which is peculiarly due to the great Creator."

Observe here, 1. A strict charge given unto St. John, not to seal or close up the words of this prophecy, but to publish and make it known for the use and benefit of the church, for which reason this book is called a revelation: Seal not the sayings of the prophecy of this book.

Where mark, That although this book be the obscurest part of the scripture, yet it is Christ's command that it should not be concealed from the knowledge of the people: how sacrilegious then is the practice of the church of Rome in robbing the common people of all the scriptures, locking them up in an unknown tongue, and forbidding the people to read the same!

Observe, 2. How the Holy Ghost here pre-occupates an objection, which St. John might be ready to make, "If I seal not up, but make known this prophecy, the wicked men of the world, persecutors especially, will be made worse by it; they will be unjust still, and filthy still, and more so than ever." Be it so, says he, yet the righteous will be more confirmed in their course of obedience: and such as are holy, will be holy still, and such as are righteous, will be righteous still. There is, we see, a dangerous perseverance in sin, as well as a desirable perseverance in grace and holiness; let him that is unclean, be unclean still.

Where mark, this is no permission, much less a persuasion, to sin, but a dreadful threatening or commination, that such as give up themselves to sinning, shall be judicially given up by God to sin as a punishment; such a liberty as this to sin, is the worst of bondage.

Again, he that is holy, let him be holy still; the words carry with them not only the force of a command, and the direction of a rule, but the sweetness of a promise, and a gracious privilege that they shall persevere in holiness unto the end.

The former verses contained a dialogue or interlocutory discourse between the angel and St. John: here Christ begins to speak, and continues his speech to the middle of the 20th verse, wherein he declares, that it will not be long before he comes to judge the world, to give unto those who are good everlasting happiness, and to them that are evil everlasting punishment.

Here observe, 1. An excitation, Behold!

2. The celestial object, Christ Jesus, I come quickly.

And, 3. The end of his coming, My reward is with me to render to every one according to his works.

Learn hence, 1. That the notices of our Lord's coming to judgment, are usually, in scripture, ushered in with great solemnity, with a mark of attention and observation; this word, Behold, is generally prefixed and set before; thus, Jude 1:25.

Behold! the Lord cometh with then thousand of his saints, to execute judgment upon all. So the apostle James gives an awful admonition, Behold! the judge standeth before the door, ready to pass a final sentence. And St. John in this book of the Revelation seldom speaks of Christ's coming, but he breaks forth into an ecstasy of admiration: Behold! he cometh with clouds, and every eye shall see him, and they which pierced him.

Learn, 2. That the special distribution of rewards and punishments is reserved until the second coming and appearance of Jesus Christ: My reward is with me to give to every man according to his work.

Learn, 3. That it is our wisdom and duty to represent, by actual and solemn thoughts, the certain and speedy coming of Christ to the righteous judgment of the world: I come; behold, I come; behold, I come quickly, to render unto every man according to his works.

As if Christ had said, "I am the eternal God, the first cause and the last end of all things; I first made the world, and I will at last put a period to it; and when time shall be no more, they shall for ever be happy in the enjoyment of me, who have here obeyed me, and lived in conformity to my doctrine and example; they shall through holiness enter the gates of the New Jerusalem, that glorious city, having the tree of life in it; present blessedness, as well as future happiness, belongs to those that obey God's will, and keep his commandments; blessed are they, and blessed for ever shall they be."

Without, that is, without the gates of the city of the New Jerusalem, are all filthy and unclean sinners, all cruel and bloody persecutors, all raging and furious enemies to me and my people, all idolaters and all liars; these shall be shut out of heaven, as dogs are shut out of the house; and shut into hell, to be imprisoned with devils and damned spirits, and that everlastingly, to lie for ever in that mysterious fire, whose strange property it is always to torture, but never to kill, or always to kill but never to consume: they would die, but they cannot die; they seek for death, but cannot find it; they desire it, but it flies from them.

Observe here, 1. That the Lord Jesus Christ is the author of this Revelation, and owneth it to be his; the angel did but declare it, St. John did but write it, Christ himself was the inditer of it; they were not the inventions of St. John, nor the sayings of the angel, but the revelation was Christ's; which leaves all men inexcusable who believe not the same, but question the divine authority thereof.

Observe, 2. The titles here by Christ given of himself,

1. The root of David, that is, as God, from whom by creation David and all mankind had their being, and did spring.

2. The offspring of David, according to his humanity; Christ as God was the root of David: but considered as man, David was the root of Christ, There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. Isa 11:1

3. Christ styles himself the bright morning star, that is, the light of the world, enlightening and enlivening the new creation; the fountain of all knowledge, grace, and comfort, on earth, and of all glory and happiness in heaven. As the morning star first brings light to the world, so Christ first published the light of the gospel, and now, by this revelation, gives a superadded light to his people, informing them what shall befall his church until his second coming to judgment.

Observe here, 1. The persons mentioned, The Spirit and the bride; by the Spirit understand the Holy Ghost, and by the bride the whole Catholic church in general, both in heaven and earth, and every true believer in particular. Behold how the Spirit speaks in the bride, and how the bride speaks from and by the Spirit. Christ by his Spirit is present with her, by his influence he is assistant to her.

Observe, 2. The title here given to the church, she is called Christ's bride, and he elsewhere called her bridegroom; now this title of a bride given to her, is,

1. A title of eminency and excellency, and stands in opposition to adultery: she is a bride, not a whore; the false church is not a bride, but the whore, and so often called: she desires not Christ's coming, no more than an adulteress desires the return of her husband; but the bride, being a chaste virgin, longs for it.

2. As the word bride is a word of excellency, as it stands in a distinction from matrimony and complete marriage; it is the bride, not a married wife. The saints are contracted to Christ in this world; the marriage is near, and shall be consummated in the next. A bride is a spouse on the confines of marriage, near the approaches of the conjugal solemnity. Blessed be God! it will not be long before Christ and his church, Christ and every believer, who are now betrothed and espoused, shall be fully and completely married, and in the perfect enjoyment of each other.

Observe, 3. The affection which this bride expresses towards her bridegroom; she says, Come, she passionately and impatiently desires, and vehemently longs for his coming. Come, is a word of invitation; "I pray come, it is my earnest suit and request that thou wouldest come."

Learn hence, That the glorious coming and appearance of Jesus Christ to judgment, is vehemently desired and earnestly longed for by all believers. The Spirit in the bride, and the bride by the Spirit, say, Come.

Observe, 4. The invitation of access returned by Christ, the bride says, Come; says Christ, Let him that is athirst come; we must first come to Christ by faith and repentance, before we can ever desire Christ's coming to us by death and judgment.

Observe lastly, The intimation given by Christ of a gracious acceptance, and a grateful entertainment: Whoever will, let him take of the water of life freely.

Here note, 1. The benefit mentioned or the mercy offered, water of life, all grace here, and glory hereafter; grace, as it leads to glory, and glory as it follows upon grace: grace carries life in the bosom of it, even eternal life.

Note, 2. The persons to whom this benefit is offered and tendered, that is, to whosoever will; to show that salvation is not forced upon us against our wills, but bestowed us in the use of our faculties, and in the exercise of our own endeavours; we are the subjects of this willingness, but God is the author of it, Ps 110:3. Certum est nos velle, cum volumus; sed Deus facit ut velimus; praebendo vires efficacissimas voluntati: says St. Austin.

Note, 3. The offer itself, let him take it freely: grace is the free gift of God, as well as eternal life. Such is God's munificence and royalty, that he will not sell his good things; if he did, such is our indigence and poverty that we could never buy them; therefore, says God, take freely. Yet must we understand it only of a freedom from merit, not a freedom from endeavour. God's offers in the gospel are conditional; he proffers his Son, and all good with him, but upon condition of our acceptance on his own terms. Let none then straiten the grace of God, where he has enlarged it. If a man has a mind to keep his sins, he shall have no mercy, be they never so small; but if he be willing to leave his sins, and to accept an offered Saviour, as offered, he shall not be excluded from mercy, be they never so great; for, says Christ, Whosoever will, let him take of the water of life freely.

Here we have a dreadful commination and severe threatening denounced by Christ against all such as shall add any thing to the scriptures in general, and to this prophecy in particular; not by way of true interpretation, but either formally, by joining any thing to be received as scripture which God never revealed to be such; or virtually, by putting such a sense and meaning upon scripture as God never intended, and the words cannot rationally bear.

Almighty God here declares, that he will add to such his plagues, and shut them out of the holy city, the New Jerusalem, the kingdom of heaven: and if so, learn we what great guilt the church of Rome contracts, and what a dreadful curse she lies under, by making oral tradition of equal authority with the scriptures, and by adding new articles of faith, new points of doctrine: which is, in effect, to accuse God of ignorance or inadvertency.

True, the doctrine of christianity is a tradition; it was delivered by Christ to the apostles, and by the apostles to their successors; but now they being long since dead, we cannot receive from them the doctrine of life by word of mouth, but must stick to the scriptures or written word, for these things were written for our sake. But if any man shall add unto these things, God shall add unto him the plagues that are written in this book.

We reject not all traditions, because scripture itself is a tradition; but we blame the church of Rome, and deservedly sure, for making her private unwritten traditions of equal authority with the scriptures, and for urging that they ought to be received apri pietatis affectu, with the same pious affection with which we receive the holy scriptures.

And thus they set their post by God's post, and equal their traditions with the doctrines of faith: thier opinion is bad, but their practice is worse; for they value their own traditions above the scriptures, and prefer them before the scriptures; they never called their own traditions "a nose of wax, and dead letter, a dumb rule, an obscure doctrine;" but in this manner have they stigmatized the holy scriptures; and how they will escape Christ's severe commination here before us, for adding to, and taking from, the word of God, concerns them to look to it; for they must certainly answer for it at the bar of God.

That is, Jesus Christ, the faithful and true Witness, from whom St. John received this revelation, as he formerly had done the holy gospel, saith, Surely I come quickly.

Where note, 1. That this prophecy or promise of Christ's second coming to judge the world, is here left as Christ's second coming to judge the world, is here left as Christ's last word upon record; it is almost the last word in the Bible, doubtless, that it might be seriously minded and frequently remembered by us. Christ had in this chapter twice before, namely, at ver. 7 and 12, testified that he came quickly; yet he repeats it here again, to excite us to prepare for it, and to live continually in the expectation of it.

Note, That as Christ has several times in this chapter given us the assurance of the certainty of his coming, so he prefixes an, Ecce, or Behold, before it, Behold! I come quickly; and here he prefixes the word surely before it, Surely, I come quickly, to awaken the security, and leave the incredulity of sinners without excuse, who live as if they did not believe any such day would come.

To the fore-mentioned assurance of the certainty of our Saviour's coming, St. John, in the name of the whole church, subjoins a hearty Amen, an earnest wish, a passionate desire and longing for our Lord's coming, saying, Even so, come, Lord Jesus, as thou has promised, and thy people long expected.

Learn hence, 1. That the coming of Christ to judgment is a truth firmly believed, and earnestly desired by all good christians.

St. John here, in the name of the church, takes, as it were, the word out of Christ's mouth like a quick echo, and presently improves the promise into a prayer. Christ's farewell word to his church is, I come quickly; the church's farewell wuit to Christ is, Come, Lord Jesus, come quickly.

Quest. But why is Christ's second coming so exceedingly desired by his church and children?

Ans. For finishing the days of sinning, and destroying the works of Satan; for accomplishing the number of his own elect, and for hastening his kingdom; for freeing the creature from subjection to vanity; for manifesting the glory of his justice and mercy, and for putting his saints into the full and final possession of their promised inheritance.

Learn, 2. That it is the unfeigned desire of God's faithful servants, to have the full fruition of Jesus Christ; this is the habitual desire of their hearts, that Christ would come, and receive them to himself, though at the same time they may tremble at some circumstances of his coming: there is a degree of sinful bondage, which hinders much our spiritual confidence nad boldness; but the more holy we are, the more emboldened we shall be against the day of judgment.

This is an epistolary conclusion, used almost in all the epistles of the New Testament, and so here, because this prophecy was in the manner of an epistle directed to the churches.

St. John began this epistle with this salutation, Rev 1:4 and so ends with it here; he knew there would be a long tract of time intervening between the giving of the promise and the fulfilling of it, between the bride's making herself ready, and the day wherein the marriage was to be solemnized; he well knew that before the consummation of all things, there were many sad dispensations which the churches would certainly meet with, many false doctrines would be spread, many duties to be performed, many afflictions to be endured, all which would require an extraordinary assistance and special grace; therefore he prays that the grace of our Lord Jesus Christ may be with them all; teaching us incessantly to desire for ourselves, and to crave for others the auxiliary aids of divine grace, to enable to the acceptable performance of every duty, and to the patient enduring of every trial.

The greatest mercy that can be wished to any, or that any can wish for themselves is the grace of God, to excite and quicken us to our duty, and to assist and help us in the performance of it; and accordingly St. John shuts up this book, and therewith the canon of the whole scripture, in these words, The grace of our Lord Jesus Christ be with you all. Amen.