CHAPTERXXII.For the analysis of the first five verses of this chapter, see the Analysis ofch. xxi.The chapter comprises the remainder of the description of the “New Jerusalem”—the blessed abode of the saints (ver.1–5), and then (ver.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 atver.6 ofch. xxii.; for the remainder properly comprises the conclusion of the whole book.Comp.Intro.to Notes on the Gospels,vol. i.pp.vii.,viii.
For the analysis of the first five verses of this chapter, see the Analysis ofch. xxi.The chapter comprises the remainder of the description of the “New Jerusalem”—the blessed abode of the saints (ver.1–5), and then (ver.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 atver.6 ofch. xxii.; for the remainder properly comprises the conclusion of the whole book.Comp.Intro.to Notes on the Gospels,vol. i.pp.vii.,viii.
CHAPTERXXII.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.1.And he showed me a pure river of water of life.In the New Jerusalem; the happy abode of the redeemed. The phrase “water of life,” meanslivingorrunningwater, like a spring or fountain, as contrasted with a stagnant pool. See Notes on Johniv.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 of Eden recovered, or Paradise regained, it was natural to introduce a river of water also, yet in such a way as to accord with the general description of that future abode of the redeemed. It does not spring up, therefore, from the ground, but flows from the throne of God and the Lamb. Perhaps, also, the writer had in his eye the description inEze.xlvii.1–12, where a stream issues from under the temple, and is parted in different directions. ¶Clear as crystal.See Notes onch. 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 onIs.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.
CHAPTERXXII.
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.
1.And he showed me a pure river of water of life.In the New Jerusalem; the happy abode of the redeemed. The phrase “water of life,” meanslivingorrunningwater, like a spring or fountain, as contrasted with a stagnant pool. See Notes on Johniv.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 of Eden recovered, or Paradise regained, it was natural to introduce a river of water also, yet in such a way as to accord with the general description of that future abode of the redeemed. It does not spring up, therefore, from the ground, but flows from the throne of God and the Lamb. Perhaps, also, the writer had in his eye the description inEze.xlvii.1–12, where a stream issues from under the temple, and is parted in different directions. ¶Clear as crystal.See Notes onch. 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 onIs.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 In669the midst of670the street of it, and on either side of the river,was there671the tree of life, which bare twelvemanner offruits,andyielded her fruit every month: and the leaves of the treewerefor the healing of the nations.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; and then, on the banks of the river, between the water and the street, the whole stream is lined on either side with two rows of the tree of life.” The more common interpretation, however, is doubtless admissible, and would give a more beautiful image; that in the street, or streets of the city, as well as on the banks of the river, the tree of life was planted. It abounded everywhere. The city had not only a river passing through it, but it was pervaded by streets, and all those streets were lined and shaded with this tree. The idea in the mind of the writer is that ofEdenorParadise; but it is not the Eden of the book of Genesis, or the Oriental or Persian Paradise: it is a picture where all is combined, that in the view of the writer would constitute beauty, or contribute to happiness. ¶And on either side of the river.As well as in all the streets. The writer undoubtedly conceives of a single river running through the city—probably as meandering along—and that river lined on both sides with the tree of life. This gives great beauty to the imagery. ¶Was therethe tree of life.Not a single tree, but it abounded everywhere—on the banks of the river, and in all the streets. It was thecommontree in this blessed Paradise—of which all might partake, and which was everywhere the emblem of immortality. In this respect, this new Paradise stands in strong contrast with that in which Adam was placed at his creation, where there seems to have been a single tree that was designated as the tree of life,Ge.iii.22, 23. In the future state of the blessed, that tree will abound, and all may freely partake of it; the emblem, the pledge of immortal life, will be constantly before the eyes, whatever part of the future abode may be traversed, and the inhabitants of that blessed world may constantly partake of it. ¶Which bare twelvemanner offruits.“Producing twelve fruit-harvests; not (as our version) twelve manner of fruits” (Professor Stuart). The idea is not that there are twelve kinds of fruit on the same tree, for that is not implied in the language used by John. The literal rendering is, “producing twelvefruits”—ποιοῦν καρποὺς δώδεκα. 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 itconstantlybore fruit—it bore every month. The idea is that ofabundance, notvariety. 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 thereisbut one kind, yet the supply is ample. The tree is everywhere; it is constantly producing fruit. ¶Andyielded 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 asuccessionof harvests, whichisin the text, but that each one differed from the former, which isnotin 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 bevarietyin the occupations and the joys of the heavenly state, for there can be no doubt that there will be ample diversity in the employments, and in the sources of happiness, in heaven; but the single thought expressed here is, that the means of lifewill be abundant: the trees of life will be everywhere, and they will be constantly yielding fruit. ¶And the leaves of the tree.Not only thefruitwill contribute to give life, but even theleaveswill be salutary. Everything about it will contribute to sustain life. ¶Werefor 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 inch. 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,2Esdrasii.12;viii.52–54.
2 In669the midst of670the street of it, and on either side of the river,was there671the tree of life, which bare twelvemanner offruits,andyielded her fruit every month: and the leaves of the treewerefor the healing of the nations.
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; and then, on the banks of the river, between the water and the street, the whole stream is lined on either side with two rows of the tree of life.” The more common interpretation, however, is doubtless admissible, and would give a more beautiful image; that in the street, or streets of the city, as well as on the banks of the river, the tree of life was planted. It abounded everywhere. The city had not only a river passing through it, but it was pervaded by streets, and all those streets were lined and shaded with this tree. The idea in the mind of the writer is that ofEdenorParadise; but it is not the Eden of the book of Genesis, or the Oriental or Persian Paradise: it is a picture where all is combined, that in the view of the writer would constitute beauty, or contribute to happiness. ¶And on either side of the river.As well as in all the streets. The writer undoubtedly conceives of a single river running through the city—probably as meandering along—and that river lined on both sides with the tree of life. This gives great beauty to the imagery. ¶Was therethe tree of life.Not a single tree, but it abounded everywhere—on the banks of the river, and in all the streets. It was thecommontree in this blessed Paradise—of which all might partake, and which was everywhere the emblem of immortality. In this respect, this new Paradise stands in strong contrast with that in which Adam was placed at his creation, where there seems to have been a single tree that was designated as the tree of life,Ge.iii.22, 23. In the future state of the blessed, that tree will abound, and all may freely partake of it; the emblem, the pledge of immortal life, will be constantly before the eyes, whatever part of the future abode may be traversed, and the inhabitants of that blessed world may constantly partake of it. ¶Which bare twelvemanner offruits.“Producing twelve fruit-harvests; not (as our version) twelve manner of fruits” (Professor Stuart). The idea is not that there are twelve kinds of fruit on the same tree, for that is not implied in the language used by John. The literal rendering is, “producing twelvefruits”—ποιοῦν καρποὺς δώδεκα. 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 itconstantlybore fruit—it bore every month. The idea is that ofabundance, notvariety. 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 thereisbut one kind, yet the supply is ample. The tree is everywhere; it is constantly producing fruit. ¶Andyielded 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 asuccessionof harvests, whichisin the text, but that each one differed from the former, which isnotin 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 bevarietyin the occupations and the joys of the heavenly state, for there can be no doubt that there will be ample diversity in the employments, and in the sources of happiness, in heaven; but the single thought expressed here is, that the means of lifewill be abundant: the trees of life will be everywhere, and they will be constantly yielding fruit. ¶And the leaves of the tree.Not only thefruitwill contribute to give life, but even theleaveswill be salutary. Everything about it will contribute to sustain life. ¶Werefor 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 inch. 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,2Esdrasii.12;viii.52–54.
3 And672there shall be no more curse: but the673throne of God and of the Lamb shall be in it; and his674servants shall serve him: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 the name of acurse, or whatever is part of the curse pronounced on man by the fall, will be there unknown. The earth will be no more cursed, and will produce no more thorns and thistles; man will be no more compelled to earn his bread by the sweat of his brow; woman will be no more doomed to bear the sufferings which she does now; and the abodes of the blessed will be no more cursed by sickness, sorrow, tears, and death. ¶But the throne of God and of the Lamb shall be in it.God will reign there for ever; the principles of purity and love which the Lamb of God came to establish, will pervade that blessed abode to all eternity. ¶And his servants shall serve him.All his servants that are there; that is, all the inhabitants of that blessed world. For the meaning of this passage, see Notes onch. vii.15.
3 And672there shall be no more curse: but the673throne of God and of the Lamb shall be in it; and his674servants shall serve him:
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 the name of acurse, or whatever is part of the curse pronounced on man by the fall, will be there unknown. The earth will be no more cursed, and will produce no more thorns and thistles; man will be no more compelled to earn his bread by the sweat of his brow; woman will be no more doomed to bear the sufferings which she does now; and the abodes of the blessed will be no more cursed by sickness, sorrow, tears, and death. ¶But the throne of God and of the Lamb shall be in it.God will reign there for ever; the principles of purity and love which the Lamb of God came to establish, will pervade that blessed abode to all eternity. ¶And his servants shall serve him.All his servants that are there; that is, all the inhabitants of that blessed world. For the meaning of this passage, see Notes onch. vii.15.
4 And675they shall see his face; and676his nameshall bein their foreheads.4.And they shall see his face.See Notes onMat.xviii.10. They would be constantly in his presence, and be permitted continually to behold his glory. ¶And his nameshall bein their foreheads.They shall be designated as his. See Notes onch. iii.12;vii.3;xiii.16.
4 And675they shall see his face; and676his nameshall bein their foreheads.
4.And they shall see his face.See Notes onMat.xviii.10. They would be constantly in his presence, and be permitted continually to behold his glory. ¶And his nameshall bein their foreheads.They shall be designated as his. See Notes onch. iii.12;vii.3;xiii.16.
5 And677there shall be no night there: and they need no candle, neither light of the sun; for678the Lord God giveth them light: and679they shall reign for ever and ever.5.And there shall be no night there.Notes onch. xxi.25. ¶And they need no candle.No lamp; no artificial light, as in a world where there is night and darkness. ¶Neither light of the sun; for the Lord God,&c.Notes onch. xxi.23. ¶And they shall reign for ever and ever.That is, with God; they shall be as kings. See Notes onch. v.10;xx.6.Comp.Notes onRo.viii.16;2 Ti.ii.11, 12.REMARKS ONCHAP. XXI.,XXII.1–5.This portion of the Apocalypse contains the most full and complete continuous description of the state of the righteous, in the world of blessedness, that is to be found in the Bible. It seems to be proper, therefore, to pause on it for a moment, and to state in a summary manner what will be the principal features of that blessedness. All can see that, as a description, it occupies an appropriate place, not only in regard to this book, but to the volume of revealed truth. In reference to this particular book, it is the appropriate close of the account of the conflicts, the trials, and the persecutions of the church; in reference to the whole volume of revealed truth, it is appropriate because it occurs in the last of the inspired books that was written. It was proper that a volume of revealed truth given to mankind, and designed to describe a great work of redeeming mercy,shouldclose with a description of the state of the righteous after death.The principal features in the description are the following:—(1) There will be a new heaven and a new earth: a new order of things, and a world adapted to the condition of the righteous. There will be such changes produced in the earth, and such abodes fitted up for the redeemed, that it will be proper to say that they arenew,ch. xxi.1.(2) Thelocalityof that abode is not determined. No particularplaceis revealed as constituting heaven; nor is it intimated that there would be such aplace. For anything that appears, the universe at large will be heaven—the earth and all worlds; and we are left free to suppose that the redeemed will yet occupy any position of the universe, and be permitted to behold the peculiar glories of the divine character that are manifested in each of the worlds that he has made.Comp.Notes on1 Pe.i.12. That there may be some one place in the universe that will be their permanent home, and that will be more properly calledheaven, where the glory of their God and Saviour will be peculiarly manifested, is not improbable; but still there is nothing to prevent the hope and the belief that in the infinite duration that awaits them they will be permitted tovisit all the worlds that God has made, and to learn in each, and from each; all that he has peculiarly manifested of his own character and glory there.(3) That future state will be entirely and for ever free from all the consequences of the apostasy as now seen on the earth. There will be neither tears, nor sorrow, nor death, nor crying, nor pain, nor curse,ch. xxi.4;xxii.3. It will, therefore, be a perfectly happy abode.(4) It will be pure and holy. Nothing will ever enter there that shall contaminate and defile,ch. xxi.8, 27. On this account, also, it will be a happy world, for (a) all real happiness has its foundation in holiness; and (b) the source of all the misery that the universe has experienced is sin. Let that be removed, and the earth would be happy; let it be extinguished from any world, and its happiness will be secure.(5) It will be a world of perfect light,ch. xxi.22–25;xxii.5. There will be (a) literally no night there; (b) spiritually and morally there will be no darkness—no error, no sin. Light will be cast on a thousand subjects now obscure; and on numerous points pertaining to the divine government and dealings which now perplex the mind there will be poured the splendour of perfect day. All the darkness that exists here will be dissipated there; all that is now obscure will be made light. And in view of this fact, we may well submit for a little time to the mysteries which hang over the divine dealings here. The Christian is destined to live for ever and ever. He is capable of an eternal progression in knowledge. He is soon to be ushered into the splendours of that eternal abode where there is no need of the light of the sun or the moon, and where there is no night. In a little time—a few weeks or days—by removal to that higher state of being, he will have made a degree of progress in true knowledge compared with which all that can be learned here is a nameless trifle. In that future abode he will be permitted to know all that is to be known in those worlds that shine upon his path by day or by night; all that is to be known in the character of their Maker, and the principles of his government; all that is to be known of the glorious plan of redemption; all that is to be known of the reasons why sin and woe were permitted to enter this beautiful world. There, too, he will be permitted to enjoy all that there is to be enjoyed in a world without a cloud and without a tear; all that is beatific in the friendship of God the Father, of the Ascended Redeemer, of the Sacred Spirit; all that is blessed in the goodly fellowship of the angels, of the apostles, of the prophets; all that is rapturous in reunion with those that were loved on the earth. Well, then, may he bear with the darkness and endure the trials of this state a little longer.(6) It will be a world of surpassing splendour. This is manifest by the description of it inch. xx., as a gorgeous city, with ample dimensions, with most brilliant colours, set with gems, and composed of pure gold. The writer, in the description of that abode, has accumulated all that is gorgeous and magnificent, and doubtless felt that eventhiswas a very imperfect representation 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 inch. xxii.1, 2. It was, undoubtedly, the design of the writer, under the image of aParadise, 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, andinthis 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 revealany morerespecting the nature of the employments and enjoyments of the heavenly world, it may be replied, (a) That this method is eminently in accordancewith the general character of the book, as a book of symbols and emblems. (b) He has statedenoughto 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 comprehendedanyliteral description that could have been given. How little of the future and the unseen can ever be known by a mere description; how faint and imperfect a view can we ever obtain of anything by the mere use of words, and especially of objects which have no resemblance to anything which we have seen! 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 colours; or to the deaf an idea of sounds? If we may imagine the world of insect tribes to be endowed with the power of language and thought, how could the gay and gilded butterfly that to-day plays in the 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 thatwecould comprehendanydescription of that world where the righteous dwell, or of employments and enjoyments so unlike our own?I cannot more appropriately close this brief notice of the revelations of the heavenly state than by introducing an ancient poem, which seems to be founded on this portion of the Apocalypse, and which is the original of one of the most touching and beautiful hymns now used in Protestant places of worship—the well-known hymn which begins, “Jerusalem! my happy home!” This hymn is deservedly a great favourite, and is an eminently beautiful composition. It is, however, of Roman Catholic origin. It is found in a small volume of miscellaneous poetry, sold atMr.Bright’s sale of manuscripts in 1844, which has been placed in the British Museum, and now forms the additionalMS.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 more general character. See Littell’sLiving Age,vol. xxviii.pp.333–336. The hymn is as follows:—A SONG MADE BY F. B. P.To the tune of “Diana.”Jerusalem! my happy home!When shall I come to thee?When shall my sorrows have an end—Thy joys when shall I see?O happy harbour of the saints—O sweet and pleasant soil!In thee no sorrow may be found,No grief, no care, no toil.In thee no sickness may be seen,No hurt, no ache, no sore;There is no death, no ugly deil,680There’s life for evermore.No dampish mist is seen in thee,No cold nor darksome night;There every soul shines as the sun,There God himself gives light.There lust and lucre cannot dwell,There envy bears no sway;There is no hunger, heat, nor cold,But pleasure every way.Jerusalem! Jerusalem!God grant I once may seeThy endless joys, and of the samePartaker 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 pinnaclesWith carbuncles to shine;Thy very streets are paved with gold,Surpassing clear and fine.Thy houses are of ivory,Thy windows crystal clear;Thy tiles are made of beaten gold—O God, that I were there!Within thy gates no thing doth comeThat is not passing clean;No spider’s web, no dirt, no dust,No filth may there be seen.Ah, my sweet home, Jerusalem!Would God I were in thee;Would God my woes were at an end,Thy joys that I might see!Thy saints are crown’d with glory great,They see God face to face;They triumph still, they still rejoice—Most happy is their case.We that are here in banishmentContinually do moan;We sigh and sob, we weep and wail,Perpetually we groan.Our sweet is mixed with bitter gall,Our pleasure is but pain;Our joys scarce last the looking on,Our sorrows still remain.But there they live in such delight,Such pleasure, and such play,As that to them a thousand yearsDoth seem as yesterday.Thy vineyards and thy orchards areMost beautiful and fair;Full furnished with trees and fruits,Most wonderful and rare.Thy gardens and thy gallant walksContinually are green;There grow such sweet and pleasant flowersAs nowhere else are seen.There’s nectar and ambrosia made,There’s musk and civet sweet;There many a fair and dainty drugAre trodden under feet.There cinnamon, there sugar grows,There nard and balm abound;What tongue can tell, or heart conceive,The joys that there are found?Quite through the streets, with silver sound,The flood of life doth flow;Upon whose banks, on every side,The wood of life doth grow.There trees for evermore bear fruit,And evermore do spring;There evermore the angels sit,And evermore do sing.There David stands with harp in hand,As master of the quire;Ten thousand times that man were blestThat might this music681hear.Our Lady singsMagnificat,With tune surpassing sweet;And all the virgins bear their parts,Sitting above her feet.Te Deumdoth Saint Ambrose sing,Saint Austin doth the like;Old Simeon and ZacharyHave not their song to seek.There Magdalene hath left her moan,And cheerfully doth singWith blessed saints, whose harmonyIn 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!ANALYSIS OF CHAPTERXXII.6–20.This portion of the book of Revelation is properly the 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 are 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 affirmation 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,ver.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 making to him such extraordinary communications,ver.8, 9.(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 theresultof all these things, and to find consolation in the assurance of the final triumph of the Son of God,ver.10.(4) The fixed and unchangeable state of the righteous and the wicked,ver.11–13.(5) The blessedness of those who keep the commandments of God, and who enter into the New Jerusalem,ver.14, 15.(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.16.(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.(8) A solemn command not to change anything that had been revealed in this book, either by adding to it or taking from it,ver.18, 19.(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.(10) Tho benediction,ver.21.
5 And677there shall be no night there: and they need no candle, neither light of the sun; for678the Lord God giveth them light: and679they shall reign for ever and ever.
5.And there shall be no night there.Notes onch. xxi.25. ¶And they need no candle.No lamp; no artificial light, as in a world where there is night and darkness. ¶Neither light of the sun; for the Lord God,&c.Notes onch. xxi.23. ¶And they shall reign for ever and ever.That is, with God; they shall be as kings. See Notes onch. v.10;xx.6.Comp.Notes onRo.viii.16;2 Ti.ii.11, 12.
REMARKS ONCHAP. XXI.,XXII.1–5.
This portion of the Apocalypse contains the most full and complete continuous description of the state of the righteous, in the world of blessedness, that is to be found in the Bible. It seems to be proper, therefore, to pause on it for a moment, and to state in a summary manner what will be the principal features of that blessedness. All can see that, as a description, it occupies an appropriate place, not only in regard to this book, but to the volume of revealed truth. In reference to this particular book, it is the appropriate close of the account of the conflicts, the trials, and the persecutions of the church; in reference to the whole volume of revealed truth, it is appropriate because it occurs in the last of the inspired books that was written. It was proper that a volume of revealed truth given to mankind, and designed to describe a great work of redeeming mercy,shouldclose with a description of the state of the righteous after death.
The principal features in the description are the following:—
(1) There will be a new heaven and a new earth: a new order of things, and a world adapted to the condition of the righteous. There will be such changes produced in the earth, and such abodes fitted up for the redeemed, that it will be proper to say that they arenew,ch. xxi.1.
(2) Thelocalityof that abode is not determined. No particularplaceis revealed as constituting heaven; nor is it intimated that there would be such aplace. For anything that appears, the universe at large will be heaven—the earth and all worlds; and we are left free to suppose that the redeemed will yet occupy any position of the universe, and be permitted to behold the peculiar glories of the divine character that are manifested in each of the worlds that he has made.Comp.Notes on1 Pe.i.12. That there may be some one place in the universe that will be their permanent home, and that will be more properly calledheaven, where the glory of their God and Saviour will be peculiarly manifested, is not improbable; but still there is nothing to prevent the hope and the belief that in the infinite duration that awaits them they will be permitted tovisit all the worlds that God has made, and to learn in each, and from each; all that he has peculiarly manifested of his own character and glory there.
(3) That future state will be entirely and for ever free from all the consequences of the apostasy as now seen on the earth. There will be neither tears, nor sorrow, nor death, nor crying, nor pain, nor curse,ch. xxi.4;xxii.3. It will, therefore, be a perfectly happy abode.
(4) It will be pure and holy. Nothing will ever enter there that shall contaminate and defile,ch. xxi.8, 27. On this account, also, it will be a happy world, for (a) all real happiness has its foundation in holiness; and (b) the source of all the misery that the universe has experienced is sin. Let that be removed, and the earth would be happy; let it be extinguished from any world, and its happiness will be secure.
(5) It will be a world of perfect light,ch. xxi.22–25;xxii.5. There will be (a) literally no night there; (b) spiritually and morally there will be no darkness—no error, no sin. Light will be cast on a thousand subjects now obscure; and on numerous points pertaining to the divine government and dealings which now perplex the mind there will be poured the splendour of perfect day. All the darkness that exists here will be dissipated there; all that is now obscure will be made light. And in view of this fact, we may well submit for a little time to the mysteries which hang over the divine dealings here. The Christian is destined to live for ever and ever. He is capable of an eternal progression in knowledge. He is soon to be ushered into the splendours of that eternal abode where there is no need of the light of the sun or the moon, and where there is no night. In a little time—a few weeks or days—by removal to that higher state of being, he will have made a degree of progress in true knowledge compared with which all that can be learned here is a nameless trifle. In that future abode he will be permitted to know all that is to be known in those worlds that shine upon his path by day or by night; all that is to be known in the character of their Maker, and the principles of his government; all that is to be known of the glorious plan of redemption; all that is to be known of the reasons why sin and woe were permitted to enter this beautiful world. There, too, he will be permitted to enjoy all that there is to be enjoyed in a world without a cloud and without a tear; all that is beatific in the friendship of God the Father, of the Ascended Redeemer, of the Sacred Spirit; all that is blessed in the goodly fellowship of the angels, of the apostles, of the prophets; all that is rapturous in reunion with those that were loved on the earth. Well, then, may he bear with the darkness and endure the trials of this state a little longer.
(6) It will be a world of surpassing splendour. This is manifest by the description of it inch. xx., as a gorgeous city, with ample dimensions, with most brilliant colours, set with gems, and composed of pure gold. The writer, in the description of that abode, has accumulated all that is gorgeous and magnificent, and doubtless felt that eventhiswas a very imperfect representation 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 inch. xxii.1, 2. It was, undoubtedly, the design of the writer, under the image of aParadise, 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, andinthis 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 revealany morerespecting the nature of the employments and enjoyments of the heavenly world, it may be replied, (a) That this method is eminently in accordancewith the general character of the book, as a book of symbols and emblems. (b) He has statedenoughto 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 comprehendedanyliteral description that could have been given. How little of the future and the unseen can ever be known by a mere description; how faint and imperfect a view can we ever obtain of anything by the mere use of words, and especially of objects which have no resemblance to anything which we have seen! 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 colours; or to the deaf an idea of sounds? If we may imagine the world of insect tribes to be endowed with the power of language and thought, how could the gay and gilded butterfly that to-day plays in the 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 thatwecould comprehendanydescription of that world where the righteous dwell, or of employments and enjoyments so unlike our own?
I cannot more appropriately close this brief notice of the revelations of the heavenly state than by introducing an ancient poem, which seems to be founded on this portion of the Apocalypse, and which is the original of one of the most touching and beautiful hymns now used in Protestant places of worship—the well-known hymn which begins, “Jerusalem! my happy home!” This hymn is deservedly a great favourite, and is an eminently beautiful composition. It is, however, of Roman Catholic origin. It is found in a small volume of miscellaneous poetry, sold atMr.Bright’s sale of manuscripts in 1844, which has been placed in the British Museum, and now forms the additionalMS.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 more general character. See Littell’sLiving Age,vol. xxviii.pp.333–336. The hymn is as follows:—
A SONG MADE BY F. B. P.To the tune of “Diana.”Jerusalem! my happy home!When shall I come to thee?When shall my sorrows have an end—Thy joys when shall I see?O happy harbour of the saints—O sweet and pleasant soil!In thee no sorrow may be found,No grief, no care, no toil.In thee no sickness may be seen,No hurt, no ache, no sore;There is no death, no ugly deil,680There’s life for evermore.No dampish mist is seen in thee,No cold nor darksome night;There every soul shines as the sun,There God himself gives light.There lust and lucre cannot dwell,There envy bears no sway;There is no hunger, heat, nor cold,But pleasure every way.Jerusalem! Jerusalem!God grant I once may seeThy endless joys, and of the samePartaker 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 pinnaclesWith carbuncles to shine;Thy very streets are paved with gold,Surpassing clear and fine.Thy houses are of ivory,Thy windows crystal clear;Thy tiles are made of beaten gold—O God, that I were there!Within thy gates no thing doth comeThat is not passing clean;No spider’s web, no dirt, no dust,No filth may there be seen.Ah, my sweet home, Jerusalem!Would God I were in thee;Would God my woes were at an end,Thy joys that I might see!Thy saints are crown’d with glory great,They see God face to face;They triumph still, they still rejoice—Most happy is their case.We that are here in banishmentContinually do moan;We sigh and sob, we weep and wail,Perpetually we groan.Our sweet is mixed with bitter gall,Our pleasure is but pain;Our joys scarce last the looking on,Our sorrows still remain.But there they live in such delight,Such pleasure, and such play,As that to them a thousand yearsDoth seem as yesterday.Thy vineyards and thy orchards areMost beautiful and fair;Full furnished with trees and fruits,Most wonderful and rare.Thy gardens and thy gallant walksContinually are green;There grow such sweet and pleasant flowersAs nowhere else are seen.There’s nectar and ambrosia made,There’s musk and civet sweet;There many a fair and dainty drugAre trodden under feet.There cinnamon, there sugar grows,There nard and balm abound;What tongue can tell, or heart conceive,The joys that there are found?Quite through the streets, with silver sound,The flood of life doth flow;Upon whose banks, on every side,The wood of life doth grow.There trees for evermore bear fruit,And evermore do spring;There evermore the angels sit,And evermore do sing.There David stands with harp in hand,As master of the quire;Ten thousand times that man were blestThat might this music681hear.Our Lady singsMagnificat,With tune surpassing sweet;And all the virgins bear their parts,Sitting above her feet.Te Deumdoth Saint Ambrose sing,Saint Austin doth the like;Old Simeon and ZacharyHave not their song to seek.There Magdalene hath left her moan,And cheerfully doth singWith blessed saints, whose harmonyIn 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!
A SONG MADE BY F. B. P.To the tune of “Diana.”Jerusalem! my happy home!When shall I come to thee?When shall my sorrows have an end—Thy joys when shall I see?O happy harbour of the saints—O sweet and pleasant soil!In thee no sorrow may be found,No grief, no care, no toil.In thee no sickness may be seen,No hurt, no ache, no sore;There is no death, no ugly deil,680There’s life for evermore.No dampish mist is seen in thee,No cold nor darksome night;There every soul shines as the sun,There God himself gives light.There lust and lucre cannot dwell,There envy bears no sway;There is no hunger, heat, nor cold,But pleasure every way.Jerusalem! Jerusalem!God grant I once may seeThy endless joys, and of the samePartaker 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 pinnaclesWith carbuncles to shine;Thy very streets are paved with gold,Surpassing clear and fine.Thy houses are of ivory,Thy windows crystal clear;Thy tiles are made of beaten gold—O God, that I were there!Within thy gates no thing doth comeThat is not passing clean;No spider’s web, no dirt, no dust,No filth may there be seen.Ah, my sweet home, Jerusalem!Would God I were in thee;Would God my woes were at an end,Thy joys that I might see!Thy saints are crown’d with glory great,They see God face to face;They triumph still, they still rejoice—Most happy is their case.We that are here in banishmentContinually do moan;We sigh and sob, we weep and wail,Perpetually we groan.Our sweet is mixed with bitter gall,Our pleasure is but pain;Our joys scarce last the looking on,Our sorrows still remain.But there they live in such delight,Such pleasure, and such play,As that to them a thousand yearsDoth seem as yesterday.Thy vineyards and thy orchards areMost beautiful and fair;Full furnished with trees and fruits,Most wonderful and rare.Thy gardens and thy gallant walksContinually are green;There grow such sweet and pleasant flowersAs nowhere else are seen.There’s nectar and ambrosia made,There’s musk and civet sweet;There many a fair and dainty drugAre trodden under feet.There cinnamon, there sugar grows,There nard and balm abound;What tongue can tell, or heart conceive,The joys that there are found?Quite through the streets, with silver sound,The flood of life doth flow;Upon whose banks, on every side,The wood of life doth grow.There trees for evermore bear fruit,And evermore do spring;There evermore the angels sit,And evermore do sing.There David stands with harp in hand,As master of the quire;Ten thousand times that man were blestThat might this music681hear.Our Lady singsMagnificat,With tune surpassing sweet;And all the virgins bear their parts,Sitting above her feet.Te Deumdoth Saint Ambrose sing,Saint Austin doth the like;Old Simeon and ZacharyHave not their song to seek.There Magdalene hath left her moan,And cheerfully doth singWith blessed saints, whose harmonyIn 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!
A SONG MADE BY F. B. P.
To the tune of “Diana.”
Jerusalem! my happy home!
When shall I come to thee?
When shall my sorrows have an end—
Thy joys when shall I see?
O happy harbour of the saints—
O sweet and pleasant soil!
In thee no sorrow may be found,
No grief, no care, no toil.
In thee no sickness may be seen,
No hurt, no ache, no sore;
There is no death, no ugly deil,680
There’s life for evermore.
No dampish mist is seen in thee,
No cold nor darksome night;
There every soul shines as the sun,
There God himself gives light.
There lust and lucre cannot dwell,
There envy bears no sway;
There is no hunger, heat, nor cold,
But pleasure every way.
Jerusalem! Jerusalem!
God grant I once may see
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 to shine;
Thy very streets are paved with gold,
Surpassing clear and fine.
Thy houses are of ivory,
Thy windows crystal clear;
Thy tiles are made of beaten gold—
O God, that I were there!
Within thy gates no thing doth come
That is not passing clean;
No spider’s web, no dirt, no dust,
No filth may there be seen.
Ah, my sweet home, Jerusalem!
Would God I were in thee;
Would God my woes were at an end,
Thy joys that I might see!
Thy saints are crown’d with glory great,
They see God face to face;
They triumph still, they still rejoice—
Most happy is their case.
We that are here in banishment
Continually do moan;
We sigh and sob, we weep and wail,
Perpetually we groan.
Our sweet is mixed with bitter gall,
Our pleasure is but pain;
Our joys scarce last the looking on,
Our sorrows still remain.
But there they live in such delight,
Such pleasure, and such play,
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.
Thy gardens and thy gallant walks
Continually are green;
There grow such sweet and pleasant flowers
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 sound,
The flood of life doth flow;
Upon whose banks, on every side,
The wood of life doth grow.
There trees for evermore bear fruit,
And evermore do spring;
There evermore the angels sit,
And evermore do sing.
There David stands with harp in hand,
As master of the quire;
Ten thousand times that man were blest
That might this music681hear.
Our Lady singsMagnificat,
With tune surpassing sweet;
And all the virgins bear their parts,
Sitting above her feet.
Te Deumdoth Saint Ambrose sing,
Saint Austin doth the like;
Old Simeon and Zachary
Have not their song to seek.
There Magdalene hath left her moan,
And cheerfully doth sing
With blessed saints, whose harmony
In every street doth ring.
Jerusalem, my happy home!
Would God I were in thee;
Would God my woes were at an end,
Thy joys that I might see!
ANALYSIS OF CHAPTERXXII.6–20.
This portion of the book of Revelation is properly the 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 are 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 affirmation 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,ver.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 making to him such extraordinary communications,ver.8, 9.
(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 theresultof all these things, and to find consolation in the assurance of the final triumph of the Son of God,ver.10.
(4) The fixed and unchangeable state of the righteous and the wicked,ver.11–13.
(5) The blessedness of those who keep the commandments of God, and who enter into the New Jerusalem,ver.14, 15.
(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.16.
(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.
(8) A solemn command not to change anything that had been revealed in this book, either by adding to it or taking from it,ver.18, 19.
(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.
(10) Tho benediction,ver.21.
6 And he said unto me, These sayingsarefaithful and true: and the Lord God of the holy prophets682sent his angel to show unto his servants the things which must shortly be done.6.And he said unto me.The angel-interpreter, who had showed John the vision of the New Jerusalem,ch. xxi.9, 10. As these visions are now at anend, the angel comes to John directly, and assures him that all these things are true—that there has been no deception of the senses in these visions, but that they were really divine disclosures of what would soon and certainly occur. ¶These sayingsarefaithful and true.These communications—all that has been disclosed to you by symbols, or in direct language. See Notes onch. xxi.5.¶And the Lord God of the holy prophets.The same God who inspired the ancient prophets. ¶Sent his angel.See Notes onch. i.1. ¶To show unto his servants.To all his servants—that is, to all his people, by the instrumentality of John. The revelation was made to him, and he was to record it for the good of the whole church. ¶The things which must shortly be done.The beginning of which must soon occur—though the series of events extended into distant ages, and even into eternity. See Notes onch. i.1–3.
6 And he said unto me, These sayingsarefaithful and true: and the Lord God of the holy prophets682sent his angel to show unto his servants the things which must shortly be done.
6.And he said unto me.The angel-interpreter, who had showed John the vision of the New Jerusalem,ch. xxi.9, 10. As these visions are now at anend, the angel comes to John directly, and assures him that all these things are true—that there has been no deception of the senses in these visions, but that they were really divine disclosures of what would soon and certainly occur. ¶These sayingsarefaithful and true.These communications—all that has been disclosed to you by symbols, or in direct language. See Notes onch. xxi.5.¶And the Lord God of the holy prophets.The same God who inspired the ancient prophets. ¶Sent his angel.See Notes onch. i.1. ¶To show unto his servants.To all his servants—that is, to all his people, by the instrumentality of John. The revelation was made to him, and he was to record it for the good of the whole church. ¶The things which must shortly be done.The beginning of which must soon occur—though the series of events extended into distant ages, and even into eternity. See Notes onch. i.1–3.
7 Behold,683I come quickly: blessedishe that keepeth the sayings of the prophecy of this book.7.Behold, I come quickly.See Notes onch. 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. Seever.12, 20. ¶Blessed is he that keepeth the sayings of the prophecy of this book.That receives them as a divine communication; that makes use of them to comfort himself in the days of darkness, persecution, and trial; and that is obedient to the precepts here enjoined. See Notes onch. i.3.
7 Behold,683I come quickly: blessedishe that keepeth the sayings of the prophecy of this book.
7.Behold, I come quickly.See Notes onch. 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. Seever.12, 20. ¶Blessed is he that keepeth the sayings of the prophecy of this book.That receives them as a divine communication; that makes use of them to comfort himself in the days of darkness, persecution, and trial; and that is obedient to the precepts here enjoined. See Notes onch. i.3.
8 And I John saw these things, and heardthem. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things.8.And I John saw these things, and heardthem.That is, Isawthe parts that were disclosed by pictures, visions, and symbols; Iheardthe 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 onch. 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.
8 And I John saw these things, and heardthem. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things.
8.And I John saw these things, and heardthem.That is, Isawthe parts that were disclosed by pictures, visions, and symbols; Iheardthe 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 onch. 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, Seethou do itnot: for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.9.Then saith he unto me, Seethou do itnot.See Notes onch. xix.10. ¶For I am thy fellow-servant.Notes onch. xix.10. ¶And of thy brethren the prophets.Inch. xix.10, it is “of thy brethren that have the testimony of Jesus.” Here the angel says that, in the capacity in which he appeared to John, he belonged to the general rank of the prophets, and was no more entitled to worship than any of the prophets had been. Like them, he had merely been employed to disclose important truths in regard to the future; but as the prophets, even the most eminent of them, were not regarded as entitled to worship on account of the communications which they had made, no more was he. ¶And of them which keep the sayings of this book.“I am a mere creature of God. I, like men, am under law, and am bound to observe the law of God.” The “sayings of this book” which he says he kept, must be understood to mean those great principles of religion which it enjoined, and which are of equal obligation on men and angels. ¶Worship God.Worship God only. Notes onch. xix.10.
9 Then saith he unto me, Seethou do itnot: for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
9.Then saith he unto me, Seethou do itnot.See Notes onch. xix.10. ¶For I am thy fellow-servant.Notes onch. xix.10. ¶And of thy brethren the prophets.Inch. xix.10, it is “of thy brethren that have the testimony of Jesus.” Here the angel says that, in the capacity in which he appeared to John, he belonged to the general rank of the prophets, and was no more entitled to worship than any of the prophets had been. Like them, he had merely been employed to disclose important truths in regard to the future; but as the prophets, even the most eminent of them, were not regarded as entitled to worship on account of the communications which they had made, no more was he. ¶And of them which keep the sayings of this book.“I am a mere creature of God. I, like men, am under law, and am bound to observe the law of God.” The “sayings of this book” which he says he kept, must be understood to mean those great principles of religion which it enjoined, and which are of equal obligation on men and angels. ¶Worship God.Worship God only. Notes onch. xix.10.
10 And he saith unto me,684Seal not the sayings of the prophecy of this book: for the time is at hand.10.And he saith unto me.The angel. ¶Seal not the sayings of the prophecy of this book.That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, see Notes onch. 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, and the idea in their being commanded to seal them was, that they should make the recordsure 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 exact correspondence between the prophecy and the fulfilment. Their prophecies would not be immediately demanded for the use of persecuted saints, but would pertain to future ages. On the other hand, the events which John had predicted, though in their ultimate development they were to extend to the end of the world, and even into eternity, were about tobeginto be fulfilled, and were to be of immediate use in consoling a persecuted church. John, therefore, was directednotto seal up his predictions; not to lay them away, to be opened, as it were, in distant ages; but to leave themopen, so that a persecuted church might pave 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 onch. x.2. ¶For the time is at hand.That is, they are soon tocommence. It is not implied that they would be sooncompleted. 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.Notes onch. i.1,3.
10 And he saith unto me,684Seal not the sayings of the prophecy of this book: for the time is at hand.
10.And he saith unto me.The angel. ¶Seal not the sayings of the prophecy of this book.That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, see Notes onch. 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, and the idea in their being commanded to seal them was, that they should make the recordsure 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 exact correspondence between the prophecy and the fulfilment. Their prophecies would not be immediately demanded for the use of persecuted saints, but would pertain to future ages. On the other hand, the events which John had predicted, though in their ultimate development they were to extend to the end of the world, and even into eternity, were about tobeginto be fulfilled, and were to be of immediate use in consoling a persecuted church. John, therefore, was directednotto seal up his predictions; not to lay them away, to be opened, as it were, in distant ages; but to leave themopen, so that a persecuted church might pave 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 onch. x.2. ¶For the time is at hand.That is, they are soon tocommence. It is not implied that they would be sooncompleted. 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.Notes onch. i.1,3.