Verse 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. 2. In the midst of the street of it, and on either side of the river, was there the tree of life, which bore twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
The angel continues to show John the wonderful things of the city of God. In the midst of the street of the city is the tree of life. Although the word street is here used in the singular number, with the definite article, the, before it, we do not understand that there is but one street in the city; for there are twelve gates, and there must of course be a street leading to each gate. But the street here spoken of, is the street by way of distinction; it is the main street, or, as the original word signifies, the broad way, the great avenue. The tree of life is in the midst of this street; but the tree of life is on either side of the river of life; hence the river of life is also in the midst of the street of the city. This river proceeds from the throne of God. The picture thus presented before the mind is this: The glorious throne of God at the head of this broad way or avenue, out of that throne the river of life flowing lengthwise through the center of the street, and the tree of life, growing on either side and forming a high and magnificent arch over that majestic stream, and spreading its life-bearing branches far away on either side. How broad this broad street is, we have no means of determining; but it will be at once perceived that a city three hundred and seventy-five miles on each side, would be able to devote quite an ample space to its great avenue.
But how can the tree of life be but one tree, and still be on either side of the river? 1. It is evident that there is but one tree of life. From Genesis to Revelation it is spoken of as but one—the tree of life. 2. To be at once on both sides of the river, it must have more than one trunk, in which case it must be united at the top or in its upper branches, in order to form but one tree. John, caught away in the Spirit, and presented with a minute view of this wonderful object, says that it was on either side of the river. Another eye-witness has borne similar testimony: "We all marched in, and felt that we had a perfect right in the city. Here we saw the tree of life and the throne of God. Out of the throne came a pure river of water; and on either side of the river was the tree of life. At first I thought I saw two trees; but I looked again, and saw that they were united at the top in one tree. So it was the tree of life on either side of the river of life. Its branches bowed to the place where we stood, and the fruit was glorious, which looked like gold mixed with silver." Experience and Views, pp. 12, 13. And why should such a tree be looked upon as unnatural or incredible, since we have an illustration of it here upon earth. The banyan tree of India is of precisely the same nature in this respect. Of this tree the Encyc. Americana thus speaks: "The Ficus Indica (Indian fig, or banyan tree) has been celebrated from antiquity from its letting its branches drop and take root in the earth, which, in their turn become trunks, and give out other branches, a single tree thus forming a little forest." Thus we believe the tree of life extends and supports itself. The tree of life bears twelve kinds of fruits, and yields its fruit every month, probably one kind each month. This fact throws light upon the declaration in Isa. lxvi, 23, that all flesh shall come up from one new moon to another to worship before the Lord of hosts. The word new moon should be rendered month. The redeemed come up to the city from month to month to partake of the fruit of the tree of life. Its leaves are for the healing of the nations: literally, the service of the nations.
Verse 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.
This language proves that the great God, the Father, is referred to, as well as the Son. The word, his, in the sentence, "And they shall see his face," refers to the Father, as we learn from chap. xiv, 1.
Verse 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. 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.
Here again we have the declaration that there shall be no night in the city; for the Lord God will be the light of the place. Verse 7 proves that Christ is the speaker, a fact which it is of especial importance to bear in mind in connection with verse 14. To keep the sayings of the prophecy of this book is to obey the duties brought to view in connection with the prophecy, as, for instance, in chap. xiv, 9–12.
Verse 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 fellow-servant, 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.
For remarks on verse 9, see Thoughts on chap. xix, 10. In verse 10 John is told not to seal the sayings of the prophecy of this book. Popular theology says that the book is sealed. One of two things follows from this: either John disobeyed his instructions, or popular theology is fulfilling Isa. v, 20–23. Verse 11 proves that probation closes, and the cases of all are unalterably fixed before the coming of Christ; for in the very next verse Christ says, "Behold, I come quickly." What dangerous and insane presumption, then, to claim as Age-to-come believers do, that there will be probation even after that event! Christ's reward is with him, to give every man as his work shall be; which is another conclusive proof that there can be no probation after that event; for all the living wicked, those "who know not God," the heathen, and "who obey not the gospel of our Lord Jesus Christ," 2 Thess. i, 8, will be visited with swift destruction from Him who then comes in flaming fire to take vengeance on his foes.
Verse 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.
Christ here applies to himself the appellation of Alpha and Omega. As applied to him, the expression must be taken in a more limited sense than when applied to the Father, as in chap. i, 8. Christ is the Alpha and Omega, the beginning and the end, of the great plan of salvation. Verse 14, as before noticed, is the language of Christ. The commandments of which he speaks are his Father's. Reference can be had to nothing else but the ten commandments as delivered on Mt. Sinai. He pronounces a blessing upon those who keep them. Thus in the closing chapter of the word of God, and near the very close of the last testimony which the faithful and true Witness there left for his people, he solemnly pronounces a blessing upon those who keep the commandments of God. Let those who believe in the abolition of the law, weigh well this fact.
Verse 15. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
Dog is the Bible symbol of a shameless and impudent man. Who would wish to be left in the company of those whose lot is outside of the city of God; yet how many will stand condemned as idolaters, how many as those who make lies; and how many more as those who love them and love to circulate them after they are made!
Verse 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.
Jesus testifies these things in the churches, showing that the whole book of Revelation is given to the seven churches; which is another incidental proof that the seven churches are representatives of the church through the entire gospel dispensation. Christ is the offspring of David, in that he appeared on earth in the line of David's descendants. He is the root of David, inasmuch as he was the great antitype of David, and the maker and upholder of all things.
Verse 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.
Thus are all invited to come. The Lord's love for mankind, would not be satisfied in merely preparing the blessings of eternal life, opening the way to them, and announcing that all might come who would; but he sends out an earnest invitation to come. He sets it forth as a favor done to himself, if persons will come and partake of the infinite blessings provided by his infinite love. His invitation, how gracious! how full! how free! None of those who are finally lost will ever have occasion to find fault with the provisions that have been made for their salvation. They can never find fault with the light that has been granted to show them the way of life. They can never find fault with the invitations and entreaties that Mercy has given them to turn and live. From the very beginning there has been a power exerted, as strong as could be and still leave man his own free agent,—a power to draw him heaven-ward and raise him from the abyss into which he had fallen. Come! has been the entreaty of the Spirit, from the lips of God himself, from the lips of his prophets, from the lips of his apostles, and from the lips of his Son, even while in his infinite compassion and humility he was paying the debt of our transgression.
The last message of mercy that is now going forth, is another and a final utterance of divine long-suffering and compassion. Come, is the invitation it gives. Come, for all things are ready. And the last sound that will fall from Mercy's lips on the ear of the sinner, ere the thunders of vengeance burst upon him, will be the heavenly invitation, Come. So great is the loving-kindness of a merciful God to rebellious man. Yet they will not come. Acting independently, and deliberately, they refuse to come. So when they shall see Abraham, Isaac, and Jacob, in the kingdom of God, and themselves thrust out, they will have no one to accuse, no one to blame but their own selves. They will be brought to feel this in all its bitterness; for the time will come when it will be as described by Pollok, when he says,
"And evermore the thunders murmuring spoke
From out the darkness, uttering loud these words,
Which every guilty conscience echoed back:
'Ye knew your duty, but ye did it not.'
Dread words! that barred excuse, and threw the weight
Of every man's perdition on himself
Directly home—
'Ye knew your duty, but ye did it not.'"
The bride also says, Come. But the bride is the city, and how does that say, Come? If we could be strengthened to behold the living glories of that city and live, and should be permitted to gaze upon its dazzling beauty, and be assured that we had a perfect right to enter therein, and bathe in that ocean of bliss and transcendent glory, and revel in its glory forever and ever, would it not then say to us, Come, with a persuasion which no power could resist? Who of us in view of this could turn away and say that we had no desire for an inheritance there?77
But though we cannot now look upon that city, the unfailing word of God has promised it, and that is sufficient to inspire in us an implicit and living faith; and through the channel of that faith it says to us, Come. Come if you would inherit mansions where sickness, sorrow, pain, and death, can never enter; if you would have a right to the tree of life, and pluck its immortal fruit, and eat and live; if you would drink of the water of the river of life, that floweth from the throne of God clear as crystal. Come, if you would obtain through those glittering gates of pearl an abundant entrance into the eternal city; if you would walk its streets of transparent gold; if you would behold its glowing foundation stones; if you would see the King in his beauty on his azure throne. Come if you would sing the jubilee song of millions, and share their joy. Come if you would join the anthems of the redeemed with their harps of gold, and know that your exile is forever over and this is your eternal home. Come, if you would receive a palm of victory, and know that you are forever free. Come, if you would exchange the furrows of your care-worn brow for a jeweled crown. Come, if you would see the salvation of the ransomed myriads, the glorified throng which no man can number. Come, if you would drink from the pure fountain of celestial bliss, if you would shine as the stars forever in the firmament of glory, if you would share in the unutterable rapture that fills the triumphant hosts as they behold before them unending ages of glory ever brightening, and joys ever new.
The bride does say, Come. Who of us shall resist the invitation? The word of truth is pledged to us that if we keep the commandments of God and the faith of Jesus, we shall have right to the tree of life, we shall enter in through the gates into the city. And we shall feel that we are at home in our Father's house, amid those gorgeous splendors, and that these very mansions were prepared for us; and we shall realize the full truth of those cheering words, "Blessed is he that is called to the marriage-supper of the Lamb." Rev. xix, 9.
"Let him that heareth say, Come." We have heard of the glory, of the beauty, of the blessings of that goodly land, and we say, Come. We have heard of the river with its verdant banks, of the tree with its healing leaves, of the ambrosial bowers that bloom in the Paradise of God, and we say, Come. Whosoever will, let him come and take of the water of life freely.
Verse 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.
What is it to add to, or take from, the book of this prophecy? Let it be borne in mind that it is the book of this prophecy, or the Revelation, which is the subject of remark; hence the additions or detractions are to be from this book. Nothing can be called an addition to this book except something added with an effort to palm it off as a part of the genuine book of Revelation. To take from it would be to suppress some of its testimony. As the book of Revelation could not be called an addition to the book of Daniel, so if God should see fit to make further revelations to us by his Spirit, it would be no addition to the book of Revelation, unless it should claim to be a part of that book.
Verse 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.
The word of God is given to instruct us in reference to the plan of salvation. The second coming of Christ is to be the climax and completion of that great scheme; it is most appropriate, therefore, that the book should close with the solemn announcement, Behold, I come quickly. Be it ours to join with fervent hearts in the response of the apostle, Amen. Even so come, Lord Jesus.