13. On the cast, three gates, &o. The city was square (Ver. 16), and the same number of gates is assigned to each quarter. There does not appear to bo any special signiflcancy in this fact, unless it be to denote that there is access to this city from all quarters of tho world,
14 And the wall of the city had twelve foundations, and " in them the names of the twelve apostles of the Lamb,
15 And he that talked with me had a golden reed ' to measure the city, and the gates thereof, and the wall thereof.
and that they who will dwell there will have come from each of the great divisions of the earth; that is, from every land.
14. And the walls of the city had twelve foundations. It is not said whether these foundations were twelve rows of stones placed one above another under the city, and extending around it, or "Whether they were twelve stones placed at intervals. The former would seem to be the most probable, as the latter would indicate comparative feebleness and liability to fall. Comp. Notes on ver. 19. ^ And in them. In the foundation stones. That is, the names of the apostles were cut or carved in them so as to be conspicuous. ^ The names of the twelve apostles of the Lamh. Of the Lamb of God; the Messiah. For an illustration of this passage, see Notes on Eph. ii. 20.
15. And he that talked with me. The angel, ver. 9. ^ Had a golden reed to measure the city. See Notes on ch. xi. 1. The reed, or measuring rod here, is of gold, because all about the city is of the most rich and costly materials. The rod is thus suited to the personage who uses it, and to the occasion. Comp. a similar description in Ezek. xl. 3-5, xlii. 16. The object of this measuring is to show that the city has proper architectural proportions. ^ And the gates thereof, &c. To measure every part of the city, and to ascertain its exact dimensions.
16. And the city lieth four-square. It was an exact square. That is, there ■was nothing irregular about it; there were no crooked walls; there was no jutting out, and no indentation in the walls, as if the city had been built at different times without a plan, and had been accommodated to circumstances. Most cities have been determined in their outline by the character of the ground — by hills, streams, or ravines; or have grown up by accretions, where one part has been joined to another, so that there is no regularity, and so that
16 And the city lieth four square, 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.
the original plan, if there was any, has been lost sight of. The new Jerusalem, on the contrary, had been built according to a plan of the utmost regularity, which had not been modified by the circumstances, or varied as the city grew. The idea here may be that the church, as it will appear in its state of glory, will be in accordance with an eternal plan, and that the great originaJ design will have been fully carried out* % And the length is aa large as the breadth. The height also of the city was the same — so that it was an exact square. ^ And he measured the city with the reed, twelve thousand furlongs. As eight furlongs make a mile, the extent of the walls, therefore, must have been three hundred and seventy-five mUes. Of course, this must preclude all idea of there being such a city literally in Palestine. This is clearly a figurative or symbolical representation, and the idea is that the city was on the most magnificent scale, and Avith the largest proportions, and the description here is adopted merely to indicate this vastness, without any idea that it would be understood literally. ^ The length, and the breadth, and the height of it, are equal. According to this representation, the height of the city, not of the walU (comp. ver. 17), would be three hundred and seventy miles. Of course this cannot be understood literally; and tht very idea of a literal fulfilment of this shows the absurdity of that method of interpretation. The idea intended to be conveyed by this immense height would seem to be that it would contain countless numbers of inhabitants. It is true that such a structure has not existed, and that a city of such a height may seem to be out of all proportion; but we are to remember («) that this is a symbol; and [b) that considered as one mass or pile of buildings it may not seem to bo out of proportion. It is no uncommon thing that a house uhould b«
17 And lie measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the ane-el.
as high as it is long or broad. The idea of vastncss and of capacity is the main idea designed to be represented. The image before the mind is, that the numbers of the redeemed will be immense.
17. And he measured the wall thereof. In respect to its height. Of course its length corresponded with the extent of the city. ^ An hundred and forty and four cubits. This would be, reckoning the cubit at eighteen inches, two hundred and sixteen feet. This is less than the height of the walls of Babylon, which Herodotus says were three hundred and fifty feet high. See Intro, to ch. xiii. of Isaiah. As the walls of a city are designed to protect it from external foes, the height mentioned here gives all proper ideas of security; and wo are to conceive of the city itself as towering immensely above the walls. Its glory, therefore, would not be obscured by the wall that was thrown around it for defence. ^ According to the measure of a man. The measure usually employed by men. This seems to be added in order to prevent any mistake as to the size of the city. It is an angel who makes the measurement, and without this explanation it might perhaps be supposed that he used some measure not in common use among men, so that, after all, it would be Impossible to form any definite idea of the size of the city. ^ That is, of the angel. That is, ' which is the measure employed by the angel.' It was indeed ftn angel who measured the city, but the measure which he employed was that in common use among men.
18. And the building of the icall of it. The material of which the wall was composed. This means the wall above the foundation, for that was composed of twelve rows of precious stones, vs. 14, 19, 20. The height of the foundation is not stated, but the entire wall above was composed of jasper. ^ Was of jasper. See Notes on ch. iv. 3. Of course, this cannot be taken literally; and an attempt to explain all this literally would show that that method of interpreting the Apocalypse is imprac-
18 And the building of the wall of it was q/" jasper; and the city ivas pure gold, like unto 3leap glass.
ticable. ^ And the city yras pure gold. The material of which the edifices were composed. ^ Like unto clear glass. The word rendered glass in this place — SoAoj — occurs in the New Testament only here and in ver. 21 of this chapter. It means properly * any thing transparent like water,' as, for example, any transparent stone or gem, or as rock-salt, crystal, glass. Hob. Lex. Here the meaning is, that the golden city would be so bright and burnished that it would seem to be glass reflecting the sunbeams. Would the appearance of a city as the sun is setting, when the reflection of its beams from thousands of panes of glass gives it the appearance of burnished gold, represent the idea here? If we were to suppose a city made entirely of glass, and the setting sunbeams falling on it, it might convey the idea repi'esented here. It is certain that, as nothing could be more magnificent, so nothing would more beautifully combine the two ideas referred to here — that of gold and glass. Pel-haps the reflection of the sun-beams from the * Crystal Palace,' erected for the late ' industrial exhibition' in London, would convey a better idea of what is intended to be represented here than any thing which our woi-ld has furnished. The following description from one who was an eye-witness, drawn up by him at tho time, and without any reference to this passage, and furnished at my request, will supply a better illustration of tho passage before us than any description which I could give: — " Seen as the
morning vapors rolled around its base — its far-stretching roofs, rising one above another, and its great transept, majestically arched, soaring out of the envelope of clouds, its pillars, window-bars, and pinnacles, looked literally like a castle in the air, like some palace, such as one reads of in idle tales of Arabian enchantment, having about it all the ethereal softness of a dream. Looked at from a distance at noon, when tho sunbeams came pouring upon the ter raced and vaulted roof, it resembles a regal palace of silver, built for Bomff
19 And 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;
Eastern prince; xohen the sun at eventide sheds on its sides his parting rays, the edifice is transformed into a temjile of gold and rubies; and in the calm hours of night, when the moon walketh in her brightness, the immense surface of glass which the building presents looks like a sea or lake throwing back in flickering smiles the radiant glances of the queen of heaven."
19. And the foundation of the icall of the city. Notes ver. 14. ^ Were garnished. Were adorned, or decorated. That is, the foundations were composed of precious stones, giving them this highly ornamented and brilliant appearance. H The first foundation. The first roio, layer, or course. Notes ver. 14. TT Was jasper. See Notes on ch. iv. 3. H The second, sapphire. This stone is not elsewhere mentioned in the New Testament. It is a precious stone nest in hardness to the diamond, usually of an azure or sky-blue color, but of various shades. IT The third, a chalcedony. This word occurs nowhere else in the New Testament. The stone referred to is an ancrystallized translucent variety of quartz, having a whitish color, and of a lustre nearly like was. It is found covering the sides of cavities, and is a deposit from filtrated silicious waters. When it is arranged in strijjes, it constitutes agate; and if the stripes are horizontal, it is the ony.v. The modern carncUan is a variety of this. The carnelian is of a deep flesh red, or reddish-white color. The name chalcedony is from Chalcedon, a town in Asia Minor, opposite to Byzantium, or Constantinople, where this stone was probably firSt known. Webster, Die. '^ The fourth, an emeralds See Notes on Rev. iv. 3. The emerald is green.
20. The fifth, sardonyx. This word does not occur elsewhere in the New Testament. The name is derived from Sardia, a city in Asia Minor (Notes, ch. Ui. 1), and avri^ — a nail — so named, according to Pliny, from the rcsemblarce of its color to the flesh and the nail. It is a silicious stone or gem, nearly allied to the onyx. The color is a reddishyellow, nearly orange. Webster, Die. ^ The sixth, sardius. This word does not elsewhere occur in the New Testament. It is also derived from Sardis, and the name was probably given to the gem because it was found there. It is a stone of a blood-red or flesh color, and is commonly known as a carnelian. It is the same as the sardine stone mentioned in Rev. iv. 3. See Notes on that place. ^ The seventh, chrysolite. This word does not elsewhere occur in the New Tfestament. It is derived from "X^pvadg, gold, and, Al^S^oJ, stone, and means golden stone — and was applied by the ancients to all gems of a golden or yellow color, probably designating particularly the topaz of the moderns. Rob. Lex. But in Webster's Die. it ia said that its prevalent color is green. It is sometimes transparent. This is the modern chrysolite. The ancients undoubtedly understood by the name a yelloio gem. ^ The eighth, beryl. This word occurs nowhere else in the New Testament. The beryl is a mineral of great hardness, and is of a green or bluish-green color. It is identical with the emerald, except in the color, the emerald having a purer and richer green color, proceeding from a trace of oxyd of chrome. Prisms of beryl are sometimes found nearly two feet in diameter in the State of New Hampshire. Webster. ^ The ninth, a topaz. This word does not elsewhere occur in the New Testament. The topaz is a well-known mineral, said to be so called from Topazes, a small island in the Arabian Gulf. It is generally of a yellowish color, and pellucid, but it is also found of greenish, bluish, or brownish shades. ^ Th^ tenth, a chrysoprasus. This word doea not elsewhere occur in the New Testament. It is derived from;^f)uff6ff, gold, and irpdcov, a leek, and denotes a precious stone of greenish golden color.
21 And the twelve gates icere twelve pearls; every several gate was of one pearl: and the street of the city loas pure gold, as it were transparent glass.
22 And I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it.
23 And the city had no need of
like a leek, that is, * apple-green passing into a grass-green.' Eoh. Lex. " It is a variety of quartz. It is commonly apple-green, and often extremely beautiful. It is translucent, or sometimes semi-transparent; its hardness little inferior to flint." Webster, Die. ^ The eleventh, a jacinth. The word does not elsewhere occur in the New Testament. It is the same word as hyacinth — vukiv^os — and denotes properly the well-known flower of that name, usually of a deep purple or reddish-blue. Here it denotes a gem of this color. It is a red variety of zircon. See Webster, Die, under the word hyacinth. ^ The twelfth, an amethyst. This word, also, is found only in this place in the New Testament. It denotes a gem of a deep purple or violet color. The loord is derived from a,priv. and ut^u), to be intoxicated, because this gem was supposed to be an antidote against drunkenness. It is a species of quartz, and is used in jewelry.
21. And the twelve gates. Ver. 12. \ Were twelve pearls. See Notes on ch. xvii. 4; Matt. xiii. 46. ^ Every several gate teas of one pearl. Each gate. Of course this is not to be understood iterally. The idea is that of ornament and beauty, and jiothing could give a more striking view of the magnificence of the future abode of the saints. ^ And the street of the city was 2)ure gold. Was paved with gold; that is, all the vacant space that was not occupied with buildings was of pure gold. See Notes on ver. 18.
22. And I saw no temple therein. No structure reared expressly for the worship of God; no particular place where he was adored. It was all temple — nothing but a temple. It was not like Jerusalem, where there was but one house reared expressly for divine worship, and to which the inhabitants repaired to praise God; it was all one great tom-
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.
24 And 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.
pie reared in honor of his name, and where worship ascended from every part of it. With this explanation, this passage harmonizes with what is said in ch. iii. 12, vii. 15. ^ For the Lord God Almighty and the Lamb are the temple of it. They are present in all parts of it in their glory; they fill it with light; and the splendor of their presence maybe said to be the temple. The idea here is, that it would be a holy world — all holy. No particular portion would be set apart for purposes of public worship, but in all places God would be adored, and every portion of it devoted to the purposes of religion.
23. And the city had no need of the aun, neither of the moon, to shine in it. This imagery seems to be derived from Isa. Ix. ly, 20. See Notes on those verses. No language could give a more striking or beautiful representation of the heavenly state than that which is here employed. €[ For the Lord God did lighten it. By the visible splendor of his glory. See Notes on ver, 1.1. That supplied the place of the sup and the moon. '^And the Lamb is the light thereof. The Son of God; the Messiah. Notes ch. V. 6; Isa. Ix. 19.
24. And the nations of them that arti saved. All the nations that are saved, or all the saved considered as nations. This imagery is doubtless derived from that in Isaiah, particularly ch. Ix. 3-9. See Notes on that passage. ^ Shall tcalk in the light of it. Shall enjoy its splendor, and be continually in its light. ^ And the kings of the earth do bring their glory and honor into it. All thait they consider as constituting their glory, treasures, crowns, sceptres, robes. The idea is, that all these will bo devoted ta God in the future days of the church in its glory, and will be, as it were, brought and laid down at the feer of the Saviour in heaven. The Ian
25 And the gates of it shall not be shut at all by day: for " there Bhall be no night there.
26 And they shall bring the ^lory and honor of the nations into it.
27 And * there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomiuation; or maketh a lie: but they
25. And the gates of it shall not he shut at all by day. It shall be constantly open, allowing free ingress and egress to all "who reside there. The language is derived from Isa. Ix. 11. See Notes on that place. Applied to the future state of the blessed, it would seem to mean, that, while this will be their permanent abode, yet that the dwellers there will not be prisonei-s. The universe will be open to them. They will be permitted to go forth and visit every world, and survey the works of God in all parts of his dominions. 5[ -^o'' there shall be no night there. It shall be all day; all unclouded splendor. When, therefore, it is?aid that the gates should not be ' shut by day,' it means that they would never be shut. When it is said that there would be no night there, it is, undoubtedly, to be taken as meaning that there would be no literal darkness, and nothing of which night is the emblem: — no calamity, no sorrow, no bereavement, no darkened windows on account of the loss of friends and kindred. Comp. Notes on ver. 4.
26. And they shall bring, &c. See Notes on ver. 24. That blessed world shall be made up of all that was truly raluable and pure on the earth.
27. And there shall in no wise. On no account; by no means. This strong language denotes the absolute exclusion of all that is specified in the verse. ^ Any thing that defileth. Literally, * any thing common.' See Notes on Acts X. 14. It means here that nothing will be found in that blessed abode which is unholy or sinful. It will be a pure world. 2 Peter iii. 13. ^ Neither whatsoever tcorketh aboviinations or maketh
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.
a lie. See Notes on ver. 8. ^ But the^ which are icritten in the Lamb's book of life. Whose names are there recorded. See Notes ch. iii. 5. Comp. Notes on
For the Analysis of the first five verses of this chapter, see the Analysis of ch. xxi. This chapter comprises the remainder of the description of the * new Jerusalem' — the blessed abode of the saints (vs. 1-5), and then (vs. 6-21) the conclusion or Epilogue of the whole book. It is difficult to conceive what induced the author of the division of the New Testament into chapters, to separate the first five verses of this chapter from the preceding chapter. A new chapter should have commenced at verse 6, of the xxii. chapter, for the remainder properly comprises the conclusion of the whole book. Comp. Intro, to Notes on the Gospels, vol. 1, pp. viii. ix.
1. And he showed me a ^jwre river of tvater 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. See Notes on John iv. 14. The allusion here is doubtless to the first Eden, where a river watered the garden (Gen. ii. 10, seq.), and as this is a description cf Eden recovered, or Paradise regained, it was natural to introduce a river of water also, yet in such away 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 bad in his eye the description in Ezek. xlviL 1-12, where a stream issues from undei the temple, and is parted in difforent dl-
2 In « the midst of the street ^ of it, and on either side of the river, was there the tree *= of life, which
rections, ^ Clear as crystal. See Notes ch. iv. 6. ^ Proceeding out of the throne of God and of the Lamb. Flowing from the foot of the throne. Comp. ch. iv. 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 (see Notes on Isa. xxxv. 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. 2. 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;!'.nd 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 cit}', as well as on the banks of the river, the tree of life was planted. It abounded every where. 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 t>n 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 every where — 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 every where the emblem of immortAlity. In this respect bare twelve manner of fruits, and yielded her fruit every month: and this new Paradise stands in strong contrast with that in which Adam was placed at his creation, where there scema to have been a single tree that was designated as the tree of life. Gen. iii. 22, 23. In the future state of the blessed^ that tree will abound, and all may freely partake of it; the emblem — the pledga 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." Prof. 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' — irotdvv Kapiroiis SuStKa. 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 every where; 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 succession 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 tha heavenly
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;
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 tcill be abundant: — the trees of life will be every where, and they will be constantly yielding fruit. ^ And the leaves of the tree. Not only fhe fruit will contribute to give life, but even the leaves will be salutary. Every thing 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 ch. xxi. 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, ch. xxi. 24. There is a close resemblance between the language here used by John, and that used by Ezekiel, xlvii. 12, and it is not improbable that both these writers refer to the same thing. Comp. also in the Apocrypha, 2 Ezra ii. 12, viii. 62-54.
3. 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 ths 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 aloes now: and the abodes of the blessed and his name ' s?mU 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.
will be no more cursed by sickness, sorrow, tears, and death. ^ Btit 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, see Notes on ch. vii. 15.
4. And they shall see his face. See Notes on Matt, xviii. 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. See Notes on ch. iii. 12, vii. 3, xiii. 16.
5. And there shall be no night there. Notes, ch. xxi. 25. ^ And they used 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, &c. Notes, ch. xxi. 23. *[[ And they shall reign for ever and ever. That is, with God; they shall be as kings. See Notes on ch. v. 10, XX. 6; comp. Notes oa 2 Tim. 11, 12; Rom. viii. 16.
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 lx)oks 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 -n the state of the righteous after iieath.
(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, ch. xxi. 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 any thing 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. Notes on 1 Peter i. 12. That there may be some one place in the vmiverse that will be their permanent home, and that will be more properly called heaven, where the glorj" of their God and Saviour will be peculiarly manifested, is not improbable; biit 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 conse quences of the apostacy as now seen on the earth. There will be neither tears, nor sorrow, nor death, nor cry'ing, nor pain, nor curse, ch. xxi. 4, xxii. 3. It will, therefore, be a perfectly happ> abode.
(4) It will be pure and holy. Nothing will ever enter there that shall contaminate and defile. Ch. xxi. 8. 27. On this account, also, it will be a happy world, for (a) all real happiness has its foundal-'lon 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, ch. xxi. 22, 23, 24, 25, xxii. 5. There wiJ 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 nowobscure; and on numerous points pertaining to the divine government and dealings which now perplex the mind, there will be poured the splendor 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 splendors 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 Re decmer, 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 re-union witli 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.
(G) It will be a world of surpassing splendor. This is manifest by the de- Bcription of it in chapter xx., as a gorgeous city, with ample dimensions, with most brilliant colors, 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 represeatation of that glorious world.
(7) That future world will be an 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 ch. xxii. 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 compro- hended any literal description that coula 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 any thing by the mere use of words, and especially of objects which have no resemblance to any thing which we have seen! Who ever 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 colors; 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 sunbeam, impart to its companions of yesterday — low and grovelling worms — any adequate idea of that new condition of being into which it had emerged? And how do we know that ice could comprehend ai^y 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 favorite, 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 1S44, 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 to have been formed by or for some Roman Catholic, and contains many devotional songs or hymns, interspersed with others of a mere general character. See Littt^U'a LiciiujAye, vol. sxviii. pp. 333-336. The hymn is as follows:—
A SONG MADE BY V. 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 1 see '{
O happy harbor 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,*
There 's hfe 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.
God grant I once may see Thy endless joys, and of the same,
Partaker aye to be.
Thy 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,
Surpassuig clear and fine.
Thy houses are of ivory.
Thy windows crystal clear. Thy tiles are made of beaten gold;
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.
Would God I were in thee. Would God my woes were at an end.
Thy joys that I might see.
Thy saints are crowned with glory great,
They see God face to face. They triumph still, they still lejoice,
Most happy is their case.
We that are here in!)anisliment
Continually do moan; We sigh and sol), we weep and wail.
Perpetually we groan.
Our sweet is mixed with bittci^all.
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,
As 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.
♦ Devil, in MS., but it must have been pronounced Seo^ier, Deil. t Musing, in MS.
Thy gardens and thy gallant walks
Continually are green; There grow such sweet and pleasant floweia
As nowhere else are seen.
There 's nectar 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 vcund.
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 ble*t
That might this music f hear.
Onr lady sings Magnificat,
With tune surpassing sweet. And all the virgins bear their parts,
Sitting above her feet.
2'e Beum doth Saint Ambrose sing.
Saint Austine doth the like; Old Simeon and Zaohary
Have not their sung to seek.
There Magdalene hath lefl her muan.
And cheerfully doth smg, With i)lessed saints whose liarmony
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!
Tnis portion of the book of Revelatton is properly tlie Epilogue, or conclusion. The main purposes of the vision are accomplished; the enemies of the church are quelled; the church is triumphant; the affairs of the world are wound up; the redeemed are received to their blissful, eternal abode; the wicked arc cut off; the earth is purified, and the affairs of the universe are fixed on their permanent foundation. A few miscellaneous matters, therefore, close the book.
(1) A solemn alfirraation on the part of him who had made these revelations, that they are true, and that they will be speedily accomplished, and that he will be blessed or happy who shall keep the sayings of the book, vs. 6, 7.
(2) The effect of all these things on John himself, leading him, as in a former case (ch. xix. 10), to a disposition to worship him who had been the medium in
6 And he said unto me, These Bayings are faithful and true: and the Lord God of the holy prophets Bent " his angel to show unto his servants the things which must shortly be done.
(3) A command not to seal up what had been revealed, since the time was near. These things would soon have their fulfilment, and it was proper that the prophecies should be unsealed, or open, both that the events might be compared with the predictions, and that a persecuted church might be able to see what would be the result of all these things, and to find consolation in the assurance of the final triumph of the Son of God, vs. 10.
(6) Jesus, the root and the offspring of David, and the bright and morning star, proclaims himself to be the author of all these revelations by the instrumentality of an angel, ver. IG.
(7) The universal invitation of the gospel — the language of Jesus himself — giving utterance to his strong desire for the salvation of men, ver. 17.
(9) The assurance that he who had made these revelations would come quickly, and the joyous assent of John to this, and prayer that his advent might soon occur, ver. 20.
6. And he said unto me. The angelinterpreter, who had showed John the vision of the New Jerusalem, ch. xxi. 9, 10. As these visions are 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
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.
what would soon and certainly occur. ^ These sayings are faithful and trtie. These communications; all that has been disclosed to you by symbols, or in direct language. See Notes on ch. xxi. 6. ^ And the Lord God of the holy 2irophet8. The same God who inspired the ancient prophets. IF Sent his angel. See Notes ch. i. 1. ^ To shoio 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. 5[ The things tchich must shortly he done. The beginning of which must soon occur — though the series of events extended into distant ages, and even into eternity. See Notes on ch. i. 1-3.
7. Behold 1 come quickly. See Notes on ch. i. 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 vs. 12, 20. ^ Blessed is he that Iceepeth the sayings of the jyrophecy 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. See Notes ch. i. 3.
8. And I John sato 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, &c. As he had done on a former occasion. See Notes on ch. xix. 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.
9 Then saith he unto me, See ihou 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.
9. Then saith he unto me, See thou do it not. See Notes on ch. xix. 10. ^ For I am thy fellow-servant. Notes ch. xix. 10. ^ And of thy brethren the 2yro2jhets. In ch. xix. 10, it is, *of thy brethren that have the testimony of Jesus.' Here the angel says that, in the capacity in which he appeai-ed to John, he belonged to the general rank of the pi-ophets, 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. ^ Aiid of them zvhich keep the sayings of this booh. *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. Notes ch, xix. 10.
10. And he saith unto me. The angel. ^ Seal not the sayings of the prophecy of this booh. That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, see Notes on ch, v. 1. Isaiah (viii. 16, XXX, 8) and Daniel (viii, 26, xii, 4, 9) were commanded to seal up their prophecies. Their prophecies related to far-distant times, antl the idea in their being commanded to seal them was, that they should make the record Bure and unchangeable; that they should finish it and lay it up for future ages; so that, in far-distant times, the events might be compared with the prophecy, and it might be seen that there was an exack 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
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
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. See Notes on ch. x, 2. ^ For the time ia 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, Comp. N'otes on ch, i, 1, 3,
11, 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 ia 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, every thing 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 hei'e seems to me to be i)lain; and this sentiment accords with all that ig said in the Bible of the final condition of the righteous and the wicked. See Matt. XXV. 46; Rom. ii. 6-9; Thess. i. 7-10; Dan, xii, 2; Eccl, xi. 3, Every assurance is held out in the Bible that the righteous will be secure in holiness
unjust still: and he which is filthy, let him be filthy still: and he that is righteous, ** let him be righteous Btill: and he that is holy, let him be holy still.
12 And behold, I come quickly;' and my reward is with me, to give
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 xinehanging 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 j,nju8t 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 noio to flee from the wi-ath to come. And assuredly no more solemn consideration can ever be presented to the human mind than this. *[ And he ichich is filthy, let him he 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 he 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 he 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 End condition, as well as the wicked.
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
The affirmation that their condition will be fixed is as strong as that that of the wicked will be — and no stronger; the entire representation is, that all beyond the judgment will be unchanging for ever. Could any more solemn thought be brought before the mind of man?
12. And behold I come quickly. See Notes ch. i. 1, 3. These are, undoubtedly, the words of the Redeemer, and the meaning is, that the period when tho 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? IT And my reward is tcith 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. Comp. Matt. xxv. 31-46. ^ To give every man according as his tvork shall he. See Notes on Matt. xvi. 27; Rom. ii. 6; 2 Cor. v. 10.
13. / a??i Alpha and Omega, &c. Sec Notes on ch. i. 8, 11. The idea here is, that he will thus show that he is the first and the last — the beginning and tho end. He originated the whole plan of salvation, and he will determine its close; he formed the world, and he will wind up its afi'airs. In the beginning, the continuance, and the end, he will be recognized as the same being presiding over and controlling all.
14. Blessed are they that do his com' mandmenis. See Notes ch. i. 3, xxii. 7.
15 For without " are dogs, * and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
•[ 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 eense 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 honor. So the word here used — l^ovaria — means m John i. 12, rendered j^^^f^^^' 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 iias been pleased graciously to confer it on them. IT To the tree of life. See Notes on ver. 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. Ch. xxi. 2. They would have free access there; they would be permitted to abide there for ever.
15. For loithout are dogs. The wicked, the depraved, the vile: — for of such characters the dog, an unclean animal among the Jews, was regarded as a symbol. Deut. xxiii. 18. On the meaning of the expression, see Notes on Phil, iii. 2. The word ' without' means that they would not be admitted into the heavenly city, the New Jerusalem, ch. xxi. 8, 27. ^ And sorcerers, &c. All these characters are specified in ch. xxi. 8, as excluded from heaven. See Notes on that verse. 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.
16. / Jesus. Here the Saviour appears expressly as the speaker — ratifying and confirming all that had boon coraaiunicated by the instrumentality of the angel. ^ Have sent mine angel. Notes, ch. i. 1. f To testify unto you. That i«, to bo a witness for me in communi-
16 I Jesus have sent mine angei to testify unto you these things in the churches. I am the ' root and the offspring of David, and th^ bright and morning star.
eating these things to you. ^ In the churches. Directly and immediately t« the seven churches in Asia Minor (cha. ii. iii.); remotely and ultimately to all churches to the end of time. Comp. Notes, ch. i. 11. ^ / 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 ' rootshoot' 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, &o. See this explained in the Notes on Isa. xi. 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." See Notes on llom. i. 3. It is not unusual to employ two Avords in close connection to express the same idea with some slight shade of difference. ^ And the bright and morning star. See Notes ch. ii. 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. Comp. Notes on Isa. xiv. 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 8*in itself in giving light to the world; h<Jre he is compared with that morning star, rather with reference to its beauty than its light. May it not also have beeh 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 succeedg
17 And the Spirit and the bride " say, Come. * And let him that
the darkness of the uight; 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 eerve 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.
17. 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, evident!}^, to show the freeness of the offers of the Gospel; to condense in a summary manner all the invitations of mercy to mankind J 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, ^f The Spirit. The Holy Spirit. He entreats 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 neighbor to neighbor, 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. See Notes, ch. xxi. 2, 9. That is, the church invites all
heareth say, Come. And ' let him that is athirst, come. And who-
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 (/) by the direct appeals of its individual members. Thus a Christian parent invites his children; a brother invites a sister, and a sister a brother; a neighbor invites his neighbor, 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 onceloved 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 it^ mother — Come. ^\ Say, Come. That is, come to the Saviour; come into the church; come to heaven. 5[ -^"<^^ ^^' '""» that heareth say. Come. Whoever hears the gospel, let him go and invito 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 Avho accept it themselves. All persons, even though they should not accept of it, are authorised 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 coiud the offer of salvation be made more freely to mankind? ^ And lit 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
18 For I testify unto every man that heareth the words of the prophecy of this book, If any man
to the gospel as that tljirsty man would etoop down at the fountain and drink. See Notes on Isa. Iv. 1. Comp. Notes on Matt. V. 6; John vii. 37; Rev. xxi. 6. ^ And lohosoever icill, let hitn take the ioatfr of life freely. Ch. xxi. 6. Every one that is disposed to come, that has any s-incere 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?
18 For I testifi/. The writer does not specify who is meant by the word * /,' 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 becorruptcd 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 aa this book would bo necessarily regarded as obscure from the fact that symbols were so much used, there was great danger that changes would be made by well-me*ning persons with a view to make it appear more plain. ^ Unto every man that heareth the words of the 2>i'oj)hecy of this hook. The word 'heareth' seems here to be used in a rery general sense. Perhaps in most ease^ i)ersons would be made acquainted
shall add " uv,co these things, God shall add unto him the plagues that are written m this book:
19 And if any man shall take away from the words of the book of this prophecy, God shall take
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 tinto these things. With a view to furnish a moro full and complete revelation; or with a profession that new truth had been com municated by inspiration. The reference here is to the book of Revelation only— for at that time the books that now con stitute 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. Comp. Notes, 2 Tim. iii. 16. ^ God shall add unto him the plagues that are written in this book. These '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.
19. And if any man shall take away from, the words of the hook 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 iha sacred volume, or to corrupt them, lie thought proper to guard against thij
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.
by this solemn declaration of the consequence which would follow such an act. The whole book was to 6e received — with all its fearful truths — as a revelation from God, and however obscure it might Beem, in due time it would be made plain; however faithfully it might depict a fearful apostacy, 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 Ins 'part out of the hook 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 is said here that ' God would take away his part out of the book of life,' the meaning is not that his name had been loritten in that book, but that he would take away the part which he might have had, or which ho 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,' see Notes on ch. iii. 5. ^ And out of the holy city. Described in ch. xxi. He would not be permitted to enter that city; he would have no part among the, redeemed. ^ And from the things that are written in this hook. The promises that are made; the glories that are described.
20. lie which testifieth these things. The Lord Jesus; for he it was that had, through the instrumentality of the angel, borne his solemn witnass to the truth of these things, and this book was to be regarded as his revelation to mankind. See Notes on ch. i. 1, xxii. 10. He here 4.2, speaks himself, and vouches for the truth and reality of these things, by saying that he * testifies' of them, or bears witness to them. Comp. John xviii. 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 developmen of these events will soon begin — though their consummation may extend into far distant ages, or into eternity. See Notes on ch. i. 1,.3, xxii. 7, 10. ^ A7nen, A word of solemn affirmation or assent. See Notes on Matt. vi. 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. *[[ Eve7i 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 translatioa * Uven so.' The original is, * He whicl testifieth to these things saith, Yea — va — I come quickly. Amen. Yea — vol come, Lord Jesus.' It is the utteranc* 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 feelings 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 weuld 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 \ui in temptation; that ho would come to put a period to idolatry, superstitioo, and eiTor, and to extend the knowledge of
Ilia truth iu 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, sufiFering exile in a lonely island, to pray that the Lord Jesus would speedily 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 wo 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.
21. The grace of our Lord Jesus Christ be with you all, Amen. The usual benediction of the sacred writers. See Notea on Rom. xvi. 20