THE RIVER AND TREE OF LIFE
1-2. “And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb. In the midst of its street, and of the river, on this side and on that side, (the) tree of life, producing twelve fruits, in each month yielding its fruit; and the leaves of the tree for healing of the nations.” The throne is the prominent object in this concluding vision. It is the public millennial government of God, of which the whole passage (vss. 1-5) treats, and of which the throne is the symbol. The previous portion (Rev. 21:9-279And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. 10And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God, 11Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; 12And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: 13On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 14And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. 15And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. 16And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. 17And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel. 18And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass. 19And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; 20The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. 21And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass. 22And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. 23And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. 24And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it. 25And the gates of it shall not be shut at all by day: for there shall be no night there. 26And they shall bring the glory and honor of the nations into it. 27And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life. (Revelation 21:9‑27)) was introduced similarly to the one before us; there it was the bride (vs. 9); here it is the river of life. Thus the whole section, from verse 9 of the previous chapter to verse 5 of our chapter, consists of two distinct yet closely related visions; compare the two introductory statements, “I will show thee the bride, the Lamb’s wife,” and “he showed me a river of water of life.”
As showing how God puts His seal and stamp upon the older Revelation, and authenticates the two Testaments as one, it is interesting to note that the reference in the opening words of the previous chapter to the “first Heaven” and “first earth” is necessarily connected with the first chapter of Genesis; whilst the opening references in the last chapter of the Apocalypse to the river and tree of life link themselves with chapter 2 of the first book of the Bible. Thus Moses and John bridge sixteen centuries, and clasp hands in one united testimony to the truth of Holy Scripture.
1. “A river of water of life” signifies fullness of life and blessing (Psa. 36:88They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. (Psalm 36:8)). “It is the beautiful symbol of life in its gladness, purity, activity, and fullness.” It is no muddy nor turgid stream, but bright (as everything is in the holy city) and pellucid as the beautiful crystal. The river of gladness ever flows through the heavenly city. The joy of the bride knows no cessation, no diminution; it rather augments as the river flows and deepens in its course. The reference to Genesis 2 is undoubted. “And a river went out of Eden to water the garden” (Gen. 2:1010And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. (Genesis 2:10)). There is no parting of the river in the celestial city “into four heads,” as in the Edenic river; nor into east and west, as the living waters of Zechariah (chap. 14:8). It is one river which flows throughout the city; one joy common to all, just as there is but one tree of life, not two trees specially named, as in the earthly garden (Gen. 2:99And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. (Genesis 2:9)). Moses first mentions the tree of life. John first refers to the river of life.
1. “Proceeding out of the throne of God and of the Lamb.” Here God and the Lamb are associated in the government of the world. The might and majesty of the One, combined with the grace and meekness of the other, secure a character of government in which the Church rejoices, and under which the nations dwell in peace. It is one throne. God is supreme, but the Lamb administers the power and authority of the throne. This, then, is the source from whence the river of grace flows.
Jerusalem below is in many respects the counterpart of Jerusalem above. Both cities are seats of government. Both have living waters, and both have trees of fruit and healing. In the earthly millennial Jerusalem the living waters issue from under the temple (Ezek. 47:11Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar. (Ezekiel 47:1)); whereas in the holy city the river flows from the throne.
2. Then in the midst of the street, or broad public pathway, flows the river, on either side of which is the tree of life. Neither man, innocent nor sinful, eat of the tree of life in Eden, we do not say paradise. The cherubim and flaming sword stood in the way of access to the tree of life in the garden (Gen. 3:2424So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. (Genesis 3:24)), and well that it was so, for if sinful man had eaten of its fruit he would have lived forever a life of misery in this world. But in the city of gold and glory “the way of life is free,” neither cherubim nor sword barring it. The two symbolic trees of Eden were the tree of life and the tree of the knowledge of good and evil. The former is the first and last named in the Scriptures. Life in the one and responsibility in the other are the respective principles set forth by these trees.
2. “Producing twelve fruits.” This is the last instance of the employment of the governmental and administrative numeral—twelve. The saints of the heavenly city eat of its fruits—so rich and abundant that the tree yields them monthly—whilst the leaves are for the healing and blessing of the nations. We eat its fruit; they use its leaves for healing. The millennial nations are dependent on the city above for light, for government, and for healing. All this has its counterpart in that remarkable chapter, Ezekiel 47, “The fruit thereof shall be for meat, and the leaf thereof for medicine” (vs. 12). Both the scene above (Rev. 22) and the scene below (Ezek. 47) are millennial, and both exist at the same time, but the blessing of the former infinitely transcends that of the latter. The tree of life sustains; the river of life gladdens.
MAGNIFICENT DECLARATIONS
3-5. “And no curse shall be any more; and the throne of God and of the Lamb shall be in it; and His servants shall serve Him. And they shall see His face; and His Name (is) on their foreheads. And night shall not be any more, and no need of a lamp, and light of (the) sun; for (the) Lord God shall shine upon them, and they shall reign to the ages of ages.” On the entrance of sin into the world the serpent, the source of it, was cursed (Gen. 3:1414And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: (Genesis 3:14)), and the ground too (vs. 17). Cain, who added to the sin of his father, completing it, so to speak, was also cursed (Gen. 4:1111And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; (Genesis 4:11)). All under the works of the law are under the curse (Gal. 3:1010For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. (Galatians 3:10)). But in the heavenly Jerusalem there is no more curse with its attendant train of ills and miseries. Neither the curse nor its direful effects can ever enter the holy city of God, environed by His glory.
Once again the unity of God and the Lamb is proclaimed—a unity exercised in governmental power and action—”the throne of God and of the Lamb,” twice repeated (vss. 1,3). But it is set up in the midst of the Church itself, for we read the throne “shall be in it” Thus the throne is the strength and upholder of the city.
3. “His servants shall serve Him.” God and the Lamb are so united in thought and action that the personal pronoun is here employed. God will be revealed in the Lamb; we shall serve Him. Ours will be a service without cessation, without weariness, without flagging energy. In joy and freedom our service then will be one of pure love; without a flaw, and without one legal thought. How varied the character of service! How gladly the whole being enters upon an eternal life of service to Him!
4. “They shall see His face,” that face once so vilely covered by the spittle of man, now radiant with the glory of God. The best wine of the kingdom is being poured out. We shall see His face.
4. “His Name (is) on their foreheads.” This signifies that we publicly, openly, belong to Him, but inasmuch as the name represents the person, so we bear His moral likeness, and give expression to all—who and what He is.
5. “And night shall not be any more.” This statement is verbally repeated in Revelation 21:2525And the gates of it shall not be shut at all by day: for there shall be no night there. (Revelation 21:25), but incidentally, and as a reason why the gates of the heavenly city are open perpetually; but here the statement is not contingent upon nor explanatory of any other truth, but is an absolute declaration by itself. There shall be no night and no darkness. It is one eternal day. No artificial light as a lamp nor created light as the sun is needed. The city is not dependent upon the lights of this world. She needs them not, for the “Lord God shall shine upon them.” The saints in glory will bask under the direct light of God Himself.
5. “They shall reign to the ages of ages.” The millennium and the eternal ages are here embraced. The saints on high shall never cease to reign. So long as Christ is on the throne, so long as He wears the crown, that determines the duration of the reign of the saints, for we “shall reign in life by One, Jesus Christ” (Rom. 5:1717For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) (Romans 5:17)). This character of reign is necessarily eternal, and is quite independent of economic or other change. The kingdom given up to God (1 Cor. 15:2424Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. (1 Corinthians 15:24)) is set up on the earth for a specified time, and to manifest the accomplishment of the counsels of God. The thousand years’ reign comes in between the history of the world as it now exists and the eternal state. It is the kingdom of that period which the Lord delivers up, but His reign over all creatures never ceases; so long as there are angels and men—creatures of God—so long is government necessarily required. The throne is eternal, and the thrones and crowns of the saints, too, are eternal. We understand therefore the expression, “they shall reign to the ages of ages,” to signify the eternal reign of the heavenly saints. Both our service and reigning are forever and ever, or eternal.
What a glorious and triumphant close to this section of the book! How full and magnificent are the declarations, and how true! They will soon be resolved into fact in our happy experience May God grant grace to walk worthy of Him, and of these prophetic truths and glories so soon to be realized.
CLOSING TESTIMONIES
THE ANGEL AUTHENTICATES THE PROPHECY
6-7. “And he said to me, These words (are) faithful and true; and (the) Lord God of the spirits of the prophets has sent His angel to show to His bond men the things which must soon come to pass. And behold, I come quickly. Blessed (is) he who keeps the words of the prophecy of this book.” We have several solemn affirmations as to the faithfulness and truth of God in His words and ways: by saints (Rev. 15:3; 19:23And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. (Revelation 15:3)
2For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. (Revelation 19:2)); by the altar (Rev. 16:77And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments. (Revelation 16:7)); by God Himself (Rev. 21:55And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. (Revelation 21:5)); and here by an angel. These prophetic visions separately and as a whole demand our closest, our most profound consideration, not because of their bearing upon us, but rather because the glory of our Master and the blessing of the world are involved in the faithfulness and truth of these divine unfoldings of the future (see Dan. 8:2626And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. (Daniel 8:26)).
The Lord God “of the spirits of the prophets” (R.V.). The feelings, the hopes, the varied experiences of the prophets of old were directed by and under the control of the Lord God. He was with them, as He is with us. This unity of moral action links us up with the prophets of old in a walk and realization of the hopes revealed then and now. Then in the words which follow we read, “hast sent His angel to show to His bondmen the things which must soon come to pass.” The opening (Rev. 1:11The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: (Revelation 1:1)) and close of the book are thus connected. The utmost care has been taken by the divine author of the book that these revelations of things, which must soon come to pass, should reach the servants, or bondmen. He counts upon their interest. The certainty of the Lord’s speedy Coming, and gravity and imminence of the numerous events foretold, should surely lead to increased, prayerful, and painstaking study of this book, the only one specially addressed to servants of God as such.
COMING QUICKLY
7. “And behold, I come quickly.” The constant repetition of the conjunction and must not be regarded as necessarily connecting preceding statements with the immediate subject on hand. The word in the great majority of instances simply marks a new beginning without any direct reference to what has gone before.
“Behold, I come quickly.” It is the voice of Christ we hear. It is not the announcement of a prophetic event, but the authoritative word of the Lord Himself. Three times and in different connections does He announce His Coming (vss. 7, 12, 20). In each instance the word quickly is found as intimating how near we are to the realization of that blessed hope.
BLESSED
WORSHIP OF ANGELS FORBIDDEN. GOD ALONE TO BE WORSHIPPED
8-9. “And I, John (was), he who heard and saw these things. And when I heard and saw, I fell down to worship before the feet of the angel who showed me these things. And he says to me, See (thou do it) not. I am thy fellow-bondman, and (the fellow-bondman) of thy brethren the prophets, and of those who keep the words of this book. Worship God.” The name, John, occurs five times (Rev. 1:1,4,9; 21:2; 22:81The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: (Revelation 1:1)
4John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; (Revelation 1:4)
9I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. (Revelation 1:9)
2And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. (Revelation 21:2)
8And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. (Revelation 22:8)), three times at the commencement, and twice near the close of the book. Between these, however, personal pronouns referring to the Seer are of frequent occurrence. It seems foolish to raise any question as to the John of the Apocalypse. There is but one John. Instinctively the Christian heart turns to the beloved apostle, the disciple whom Jesus loved. There was but one such, and without doubt he is the one to whom these visions and communications were vouchsafed. John is the writer of the book.
The wonderful words heard and the marvelous visions beheld, coupled with the glory and dignity of the speaker, invested the angel in the eyes of John with a right to be worshipped. But the most exalted of God’s creatures themselves worship God. No angel, however exalted his standing, but would refuse divine worship. “All the angels of God worship Him” (Heb. 1:66And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. (Hebrews 1:6)). John would have fallen at the feet of the angel to worship, but the attempted action is instantly checked, for angels are very jealous in the maintenance of the rights of God and of Christ. The angel takes, even in his more exalted sphere, the place of a fellow-servant with John, with the prophets, and with “those who keep the words of this book.” This is the second occasion on which one of the most distinguished of men and servants failed in the presence of these glorious scenes (Rev. 19:1010And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. (Revelation 19:10)). “Worship God” is the emphatic declaration of the angel. Creature worship is a sin against God, an affront to the Majesty of the Lord of hosts.
CONCLUSION OF THE ANGEL’S ADDRESS TO JOHN
10-11. “And he says to me, Seal not the words of the prophecy of this book. The time is near. Let him that does unrighteously do unrighteously still; and let the filthy make himself filthy still; and let him that is righteous practice righteousness still; and he that is holy, let him be sanctified still.” The command here given does not refer to any one prophecy, but to all contained in the book. There is a purposed contrast in the command to Daniel, “Shut up the words, and seal the book, to the time of the end” (chap. 12:4). Here it is “seal not the words”; there, “seal the book.” The reason given by Daniel why the words were to be shut up and the book sealed is that the time of the end was then far off. The reason given by John why he was not to seal the words of the prophecy is that “the time is near.” The immediate Return of the Lord was without doubt the general expectation of Christians for the first three centuries. From the moment that the Hope was revealed the time of the end is ever regarded as at hand, as near. We are living in the time of the end, and hence all prophecy lies open. What was sealed is now open for our inspection, and for our profit and learning.
Then verse 11 shows the permanent condition, the immutability of the state fixed and determined at the Coming of Christ. There are two classes of bad, as opposed to two classes of good. The unrighteous as a class are contrasted with the righteous, and the filthy with the holy. Habits fix character, and character fixes destiny. Every one acts according to the truth of his nature; in this there is universal consistency. Death, or the Coming of the Lord, fixes character and destiny. The wicked remain wicked, and continue adding to their wickedness. The righteous continue righteous, and practice righteousness. In eternity sinning and suffering are united, equally so holiness and happiness. Even in the lake of fire the lost of men and angels act according to their nature; sinning and suffering goes on without cessation.
THE DIVINE SPEAKER
12-13. “Behold, I come quickly, and My reward is with Me, to render to every one as his work shall be. I (am) the Alpha and the Omega, (the) first and (the) last, the beginning and the end.” Once again does the divine Speaker proclaim the certainty and nearness of His Return, not simply as a cheer to His waiting and expectant saints (vs. 7), but with rewards, many and varied, to be bestowed according to the quality and character of service rendered. The least service shall be fittingly rewarded by the Lord when He comes, not into the air for us (1 Thess. 4:1717Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:17)), but into the kingdom with us. Not the Father’s house into which we are first removed (John 14:2-32In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:2‑3)), but the kingdom is the sphere and scene where rewards are bestowed according to service and faithfulness.
Then follows the announcement of titles essentially divine. As the book draws to a close, even as it opened, these same grand titles are asserted by Christ. None other can claim them but He (compare with Rev. 1:8; 21:6; 1:178I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. (Revelation 1:8)
6And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. (Revelation 21:6)
17And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: (Revelation 1:17)).
THE GROUND OF RIGHT TO THE CITY’S BLESSEDNESS
14-15. “Blessed (are) they that wash their robes, that they may have right to the tree of life, and that they should go in by the gates into the city. Without (are) the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loves and makes a lie.” The Authorized Version reads, “Blessed are they that do His commandments.” But every critical scholar of note rejects the reading in our English Bibles. Obedience to commandments is not the ground on which eternal life is bestowed. It is God’s gift to all who believe (John 5:2424Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24)). The reading, “that wash their robes,” is in accord with Revelation 7:1414And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. (Revelation 7:14), where a similar expression is employed. In both cases the mystic robes of the redeemed could alone be washed in the blood of the Lamb. In the earlier reference the application of the blood gave the saved Gentile crowd right to stand before the throne (Rev. 7:1515Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. (Revelation 7:15)); in the latter reference it is the title to the tree of life and entrance into the golden city (Rev. 22:1414Blessed 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. (Revelation 22:14)).
The classes who are debarred from entering into the city are each introduced by the definite article the. It is not the ungodly in general, but specific, easily defined, classes of men who are in question. Substantially the list here is the same as in Revelation 21:88But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8). Here the fact of their exclusion from the holy city is stated, whereas the same characters are seen in the previous chapter as in the lake of fire—from the city of gold in Revelation 22:1515For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. (Revelation 22:15); in the lake of fire in Revelation 21:88But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. (Revelation 21:8). In both lists special sin against God, and against others, is in the main that which distinguishes the sinners here enumerated.
JESUS IN THE DIGNITY OF HIS PERSON; JESUS IN HIS RELATION TO ISRAEL AND TO THE CHURCH
16-17. “I, Jesus, have sent Mine angel to testify these things to you in the assemblies. I am the Root and Offspring of David, the Bright (and) Morning Star. And the Spirit and the bride say, Come. And let him that hears say, Come. And let him that is athirst come; he that will, let him take (the) water of life freely.” The calm, quiet, yet emphatic assertion of His dignity, “I, Jesus,” is admirable, coming as it does at the close of the numerous revelations of grace, glory, and judgment in which He prominently figures. The Revelation is over now, and it simply remains to add the finishing touches to this remarkable book. Who but Jesus, Who opened it, can close it? The medium of communication between Jesus and John is an angel (compare with Rev. 1:11The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: (Revelation 1:1)). “These things” were to be testified in the assemblies. What things? The whole contents of the book; nothing is to be omitted.
“I am the Root and Offspring of David.” The “I” is emphatic. His connection with Israel in royalty is here asserted. As divine He is the Root of David’s house. As man He is the Offspring of David. He is David’s Lord and David’s Son. The crown of Israel is His in virtue of Who He is, and His, too, by promise and prophecy. He was born King of the Jews (Matt. 2:22Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. (Matthew 2:2)). He died as King of the Jews (Matt. 27:3737And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. (Matthew 27:37)). He shall reign as King of the Jews (Zech. 9:99Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. (Zechariah 9:9)).
But He adds that which is our special portion, which connects us with Himself in a special and endearing relation, “the Bright (and) Morning Star.” Before the millennial day dawns, before the judgments preceding it desolate the prophetic scene, before, too, the glories of the kingdom lift up the earth nearer Heaven, Jesus appears as the Bright and Morning Star to His bride. As the Sun of Righteousness He arises to Israel in noon-day splendor (Ma1. 4:2), but that is subsequent to His Coming for us. The star is in the early morning, and precedes the shining of the sun by at least seven years.
This revelation, not of glory, but of Himself, the Bridegroom of the bride, at once stirs up her slumbering affections. Her heart is roused. Jesus has kindled a fire in her soul which cannot be put out. She hears Him say “I am the Bright and Morning Star.” It is the voice of her Beloved, and at once the appeal is answered, “The Spirit and the bride say, Come,” that is, to Him. The first two clauses of verse 17 are the answer to the last clause of verse 16. We have not the response of the Spirit only, but that of the bride jointly with the Spirit. It is not the Spirit in the bride, but both who unite in the cry to Him, Come. Then each individual hearer is invited to join in the glad welcome, Come. This is the day when the midnight cry has gone forth, “Behold the Bridegroom,” the day of grace, of God’s long-suffering mercy. So now the call goes out to every thirsty soul. Is any one wearied, disappointed? Here is a word which covers all need. “Let him that is athirst come.” Again we meet with a word which is sufficiently comprehensive to embrace very willing soul on earth, for none is forgotten “He that wil, let him take (the) water of life freely.”
A SOLEMN WARNING
18-19. “I testify to every one who hears the words of the prophecy of this book. If any one shall add to these things, God shall add to him the plagues which are written in this book. And if any one take from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book.” Wherever the words of this prophecy are read or heard this deeply solemn warning applies. It is stern denunciation by the Lord. He testifies of the awful sin, of the ruinous consequences to every soul who adds to or takes from this verbally inspired book. To tamper with the words of the prophecy of the book is to bring oneself under the divine lash. The plagues of the book, which are many and varied, are added in righteous retribution to those who add to its words. Those who take from the words of the prophecy shall have their part taken from the tree of life, and from the holy city. It is thus that God guards the book which above all others in the sacred canon is treated with neglect and by many with contempt.
THE LORD’S FINAL MESSAGE TO THE CHURCH
20. “He that testifies these things says, Yea, I come quickly. Amen; come, Lord Jesus.” In the preceding message, which is one of a stern character, the Lord speaks in the first person; here the change to the third person is to be noted, but in both messages Christ is the testifier. “These things” refer to all contained in the Apocalypse. Thus the whole contents of the book are vouched for by the Lord Himself.
“Yea, I come quickly.” It is the final message to the Church. It is the last word from Heaven till He come. The Old Testament was closed by the announcement of His Coming. The New Testament is closed by the intimation of the same grand event. But whilst the Coming is equally applied to the descent into the air (1 Thess. 4) as to His return to Mount Olivet (Zech. 14), yet the connection is very different. Grace and judgment respectively stand related to these two comings, or rather to the two stages of the one Coming. The Old Testament closes with a threatened curse. The New Testament closes with a benediction of grace. Compare the last verse in each book.
“Yea” is the confirmation, the absolute certainty, of the truth stated, “I come quickly.” This is His last spoken word. He has kept silence now for about two thousand years. But the event for which the Church prays and hopes is about to be fulfilled. The Lord is at hand. It has been a weary time, a waiting time, a suffering time, but His Coming, or presence, shall turn the gloom of night into gladness and everlasting joy. The shadows of time are passing away, and the first faint streaks of an eternal day, which knows neither evening nor tears, are almost discernible. Hold on, ye wearied pilgrim host I Joy cometh in the morning. We wait for Him, not for the fulfillment of prophecy. Is His Coming a reality in our souls? Does it influence the life, and shape the conduct, and impart vigor as we press on?
THE ANSWERING VOICE OF THE CHURCH
20. John, as the representative of the Church, answers the Lord’s declaration. Doubtless his words formed the expression of his own desire. The aged Seer had witnessed visions and sights; had been the spectator and actor in scenes overwhelmingly grand, but on the fulfillment of this great fact they all repose: the personal return of the Lord. This was announced by the coming One Himself, and the heart of the aged apostle is thrilled. But led and controlled by the ever-present Holy Ghost he not only gives expression to his own feelings, but voices those of the whole Church, “Amen; come, Lord Jesus.” The Yea and Amen, Greek and Hebrew affirmatives, are united in the introduction to the book (Rev. 1:77Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. (Revelation 1:7)). Here they are separated. The Lord assures us of the certainty of His Coming, “Yea, I come.” The Church rejoices in the immutability of His word, “Amen; come.” Can this word fail? Impossible. Will the Lord not keep His tryst with His people? Surely. “Quickly” He comes. Ah! it seems long. But according to divine reckoning the Lord has not been away quite two full days (2 Peter 3:88But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. (2 Peter 3:8)). “The Lord is not slack concerning His promise.” The persecutions and sorrows of Israel, the sins and griefs of a stricken earth, and the hopelessness and distractions of the professing Church call aloud for a Deliverer. All is the merest patchwork in political government and social legislation. A strong governing hand is needed, and this need will soon be met in Christ Jesus. But we have a personal interest in Him Who is Coming. For us He died, for us He lives, and for us He comes. “Amen; come, Lord Jesus,” is the ardent exclamation of the Church of God.
A CLOSING BENEDICTION
21. “The grace of the Lord Jesus Christ (be) with ALL THE SAINTS.” This is the reading generally adopted by competent authorities. It is just like the heart of Christ. His unclouded favor rests upon “all the saints.” The strongest and the weakest, the father and the babe, are equally objects of His grace. Irrespective, too, of the ways of His people, His grace rests upon them. Through clouds and sunshine, by night and by day, in all times and circumstances, His unfailing grace is their support and strength. It is grace from beginning to end, from otherwise hopeless ruin till complete redemption.
The “Amen” closing the book is a doubtful reading.
We bring to a close these comments on this marvelous book, which have been a source of personal profit and blessing, in the earnest desire, moreover, that when He comes He will find a people morally prepared to greet Him.
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