Revelation 22

Chap. XXII. Ver. 1—5. The river and tree of life, and the glory of this New Jerusalem.—Our Lord assures us, that the children of the resurrection “neither marry nor are given in marriage,” it not being the design of God farther to increase the species. It has been hence also generally inferred, that they will neither eat nor drink: and it may be so; yet our Lord ate even animal food after his resurrection; ((Luke 24:42-43);) and here is described a paradise of fruits, resembling that given to Adam in his state of innocence, but without “the tree of knowledge of good and evil.” ((Genesis 2:9, 16, 17).) We are well aware, that evangelical expositors explain these fruits allegorically, for fruits of holy enjoyment; as well as the water of life, for the influences of divine grace and consolation.

But if we are to have material bodies, (though highly purified,) and if we are to inhabit a material world, of which there seems no question; if our Lord himself ate with his disciples after his resurrection, we should be afraid to say that these promises in no degree admit of a literal interpretation; though some think that our Lord’s body did not fully attain its glorified state till the hour of his ascension. There are some trees that, by engrafting, produce different fruits, and at different seasons, from the same stock; there seems no absurdity, therefore, in admitting a literal interpretation of a city—of a river—of trees growing upon the banks of it—and of the fruit thereof being for meat, and the leaf for medicine.

Ezekiel’s waters flowed from the temple, near the altar; those of John, out of “the throne of God and the Lamb.” The city is doubtless the same in both; but, I conceive, at different times. Ezekiel’s city had a temple; but that of John, as we have seen, had no temple, for the Lord God Almighty and the Lamb are the temple of it. The first, therefore, describes the church in her latter-day glory; the last, in a state of perfection; and which answers to the promise in (Revelation 2:7): ‘To him that overcometh will I give to eat of the tree of life, which is in the midst of the Paradise of God.” But the most important clause in this section of Scripture is the last—‘And they shall reign for ever and ever.’”

This may be literally rendered, “for ages of ages;” and some have strenuously argued from hence, against the eternity of misery inflicted on the finally impenitent. For “ages of ages,” say they, means only for a long period. God forbid we should take pleasure in such a painful subject! But have those persons considered, that while they are endeavouring to comfort the wicked, they are distressing the pious and the just? If there may be an end to the punishment of sinners, why not to the happiness of good men? The duration of both is expressed in the same terms, and God forbid we should comfort the former to distress the latter! Ver. 6—21. Conclusion of this book, and of the New Testament.—The angel confirms his message by a solemn asseveration in the name of God; and the following words, “Behold, I come quickly,” are evidently spoken in the name of Christ, and as from him.

These expressions, “the time is at hand,” and “behold, I come quickly,” imply only, that their accomplishment was shortly to commence, and would rapidly proceed; but, certainly, not that their accomplishment would shortly be completed, for they contain the fate of many centu- Our Lord Christ, having, from the 10th to the 16th verse, book; not separately, but connectedly, and through them to true Christians in every age. “Reader, (as if he should say,) you have read of the water of life: you are invited to come and drink freely of it. You have heard or read of the Spirit that spake to the churches; he speaks also to you individually, and the sum of what he saith is, Come. You have heard of the bride, and of the glories prepared for her: she does not covet to enjoy these things by herself, but joins with the Spirit of inspiration in inviting you to come.

Say, every one that heareth, and believeth these things, is of harlots, and come to the living waters. There need be no hesitation on the score of qualification, for it is free to all who are willing to receive it. “Know, also, that the words of this prophecy are sacred. If any man add to them, God will add to him its plagues; and if any man take away from them, God will take away from him whatever he may have expected to receive of its blessings. He who testifieth these things saith, Surely I come quickly. To this solemn testimony of Christ, the apostle adds his solemn Amen. Even so; come, Lord Jesus.”—(Fuller.)

Notes on the verses

Chap. XXII. Ver. 2. The tree of life.—{Rather, the definite article not being in the original, ‘a tree of life;” for there were three trees; one in the street, and one on each side of the river.]—Bagster.—For the healing of the nations.—This seems to imply that the inhabitants will be still subject to disease, which, we apprehend, was not intended. The original word signifies to serve, as well as to heal; and the writer begs leave to suggest, that the passage might be rendered, for the service of the nations, without restraining it to healing; or, as Wesley explains it, ‘for the continuing of their health, not the restoring it, for no sickness is there.” Ver. 5. And they need no candle.—Doddridge, “lamp.”

Ver. 6. And he said.—Doubtless the angel who had been instructing St. John in the preceding visions.—These sayings.—Compare (Revelation 19:9); xxii. 5.

Ver. 7. Behold, I come.—Perhaps the words, “he said” or “saying” should be supplied between the verses. Archbp. Newcome supplies, ‘saith Jesus;” Behold, {saith Jesus} I come quickly.

Ver. 8. I fell down.—It is difficult to account for the apostle attempting to worship the angel a second time; but Mr. Fuller thinks it was the same incident a second time related. The reproof is the same, and does not charge him with a repetition of his fault. To this inclines also Archdeacon Wood.

Ver. 10. Seal not the sayings.—The contrary of what was said to him, (Revelation 10:4). Comp. (Revelation 11:1).

Ver. 12. Behold, I come quickly.—Here again the angel speaks in the name of Christ. See also ver. 19.

[CONCERNING the Revelation, Dr. Priestley (no mean judge of Biblical subjects, where his own peculiar creed was not concerned) declared, “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.” The obscurity of this prophecy, which has been urged against its genuineness, necessarily results from the highly figurative and symbolical language in which it is delivered, and is, in fact, a strong internal proof of its authenticity and divine original; “For it is a part of this prophecy,” as Sir Isaac Newton justly remarks, “that it should not be understood before the last age of the world; and therefore it makes for the credit of the prophecy that it is not yet understood.

The folly of interpreters has been, to foretell times and things by this prophecy, as if God designed to make them prophets. By this rashness, they have not only exposed themselves, but brought the prophecy also into contempt. The design of God was much otherwise. He gave this, and the prophecies of the Old Testament, not to gratify men’s curiosities by enabling them to foreknow things, but that, after that they were fulfilled, they might be interpreted by the event; and his own Providence, not the interpreters, be then manifested thereby to the world. For the event of things, predicted many ages before, will then be a convincing argument that the world is governed by Providence. For as the few and obscure prophecies concerning Christ’s first coming were for setting up the Christian religion, which all nations have since corrupted: so the many and clear prophecies concerning the things to be done at Christ’s second coming, are not only for predicting, but also for effecting a recovery and re-establishment of the long-lost truth, and setting up a Kingdom wherein dwells righteousness.

The event will prove the Apocalypse; and this prophecy, thus proved and understood, will open the old pro- —and all together will make known the true religion, and establish it. There is already so much of the prophecy fulfilled, that as many as will take pains in this study, may see sufficient instances of God’s promise; but then the signal revolutions predicted by all the holy prophets, will at once both turn men’s eyes upon considering the predictions, an

Ver. 13. I am Alpha, &c.—Compare (Revelation 1:8, 11); xxi. 6.

Ver. 15. Without are dogs.—Dogs in the East are generally left to range the streets at large, except they are wanted to guard any particular premises, once they are chained up outside the door they are to guard.

See note on (Philippians 3:2), Ver. 17. “Water of life freely."—It is delightful to notice that the revelation of God closes with a free, full, and unlimited offer of salvation, in which the Holy Spirit and the church unite, whilst all are charged to circulate the joyous news of free and full salvation. See note on (Mark 2:7).

Ver. 19. His part out of the book of life.—Margin, “From the tree of life.” So read some copies; but compare (Revelation 3:5), and exposition xx. 15, &c. must content ourselves with interpreting what hath been already fulfilled.” And, as Weston observes, “if we were in possession of a complete and particular history of Asia, not only of great events, without person or place, names or dates, but of the exactest biography, geography, topography, and chronology, we might, perhaps, still be able to explain and appropriate more circumstances recorded in the Revelation, under the emperors of the East and the West, and in Arabia, Persia, Tartary, and Asia, the seat of the most important revolutions with which the history of Christianity has ever been interwoven and closely connected.”

History is the great interpreter of prophecy. “Prophecy is, as I may say,” observes Newton, “history anticipated and constructed; history is prophecy accomplished and dilated; and the prophecies of Scripture contain the fate of the most considerable nations, and the substance of the most memorable transactions in the world, from the earliest to the latest times. Daniel and St. John, with regard to those latter times, are more copious and particular than the other prophets. They exhibit a series and succession of the most important events, from the first of the four great empires to the consummation of all things. Their prophecies may really be said to be a summary of the history of the world; and the history of the world is the best comment upon their prophecies….

and the more you know of ancient and modern times, and the farther you search into the truth of history, the more you will be satisfied of the truth of prophecy.” The Revelation was designed to supply the place of that continued succession of prophets, which demonstrated the continued providence of God to the patriarchal and Jewish churches. “The majority of commentators on the Apocalypse,” says Townsend, “generally acted on these principles of interpretation. They discover in this Book certain predictions of events which were fulfilled soon after they were announced; they trace in the history of later years various coincidences, which so fully agree with various parts of the Apocalypse, that they are justly entitled to consider them as the fulfilment of its prophecies; and, by thus tracing the one God of Revelation through the clouds of the dark ages, through the storms of revolutions and wars, through the mighty convulsions which, at various periods, have agitated the world, their interpretations, even when they are most contradictory, when they venture to speculate concerning the future, are founded on so much undoubted truth, that they have materially confirmed the wavering faith of thousands. Clouds and darkness must cover the brightness of the throne of God, till it shall please him to enable us to bear the brighter beams of his glory.

In the mean time, we trace his footsteps in the sea of the Gentile world, his path in the mighty waters of the ambitious and clashing passions of man. We rejoice to anticipate the day when the bondage of Rome, which would perpetuate the intellectual and spiritual slavery of man, shall be overthrown, and the day-spring of united knowledge plainly interpret them. Till then we and holiness bless the world.”]—Bagster.

END OF THE NEW TESTAMENT,