Albert Barnes · 74 of 75
The Revelation of St. John the Divine · Chapter I. Analysis of the Chapter · Part 64
26 And they shall bring the glory and honour of the nations into it.
26. And they shall bring, &c. See Notes on ver. 24. That blessed world shall be made up of all that was truly valuable and pure on the earth.
27 And667 there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the 668Lamb’s book of life.
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. ¶ Anything that defileth. Literally, anything “common.” See Notes on Ac. 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 Pe. iii. 13. ¶ Neither whatsoever worketh abomination, or maketh a lie. See Notes on ver. 8. ¶ But they which are written in the Lamb’s book of life. Whose names are there recorded. See Notes on ch. iii. 5. Comp. Notes on ver. 8.
CHAPTER XXII.
For the analysis of the first five verses of this chapter, see the Analysis of ch. xxi. The chapter comprises the remainder of the description of the “New Jerusalem”—the blessed abode of the (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 at ver. 6 of ch. xxii.; for the remainder properly comprises the conclusion of the whole book. Comp. Intro. to Notes on the Gospels, vol. i. pp. vii., viii.
CHAPTER XXII.
A ND 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 . 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 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 . 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 in Eze. xlvii. 1‒12, where a stream issues from under the temple, and is parted in different directions. ¶ Clear as crystal. See Notes on 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 Is. 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 In669 the midst of 670the street of it, and on either side of the river, was there 671the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for 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 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 on 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 everywhere—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 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 twelve manner of fruits. “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 twelve fruits”—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 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 everywhere; 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 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 life will be abundant: the trees of life will be everywhere, and they will be constantly yielding fruit. ¶ And the leaves of the tree. Not only the fruit will contribute to give life, but even the leaves will be salutary. Everything 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 Esdras ii. 12; viii. 52‒54.
3 And 672there shall be no more curse: but the 673throne of God and of the Lamb shall be in it; and his 674servants 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 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 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 on ch. vii. 15.
4 And675 they shall see his face; and 676his name shall be in their foreheads.
4. And they shall see his face. See Notes on Mat. 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 And677 there shall be no night there: and they need no candle, neither light of the sun; for 678the Lord God giveth them light: and 679they shall reign for ever and ever.
5. And there shall be no night there. Notes on ch. 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 on 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 on Ro. viii. 16; 2 Ti. ii. 11, 12.
REMARKS ON CHAP. 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 mercy, should close 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 , 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 anything that appears, the universe at large will be heaven—the earth and all worlds; and we are left free to suppose that the 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 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 called heaven, 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 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 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 ; 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 ; 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 in ch. 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 even this was 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 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 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 comprehended any literal 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 that we could comprehend any 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 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 at Mr. Bright’s sale of manuscripts in 1844, 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 more general character. See Littell’s Living Age, vol. xxviii. pp. 333‒336. The hymn is as follows:—
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 —
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 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 music681 hear.
Our Lady sings Magnificat,
With tune surpassing sweet;
And all the virgins bear their parts,
Sitting above her feet.
Te Deum doth Ambrose sing,
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 , 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 CHAPTER XXII. 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 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 the result of all these things, and to find consolation in the 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 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 sayings are faithful and true: and the Lord God of the holy prophets 682sent 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 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 what would soon and certainly occur. ¶ These sayings are faithful and true. These communications—all that has been disclosed to you by symbols, or in direct language. See Notes on ch. xxi. 5. ¶ And the Lord God of the holy prophets. The same God who inspired the ancient prophets. ¶ Sent his angel. See Notes on ch. 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 on ch. i. 1‒3.
7 Behold, 683I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
7. Behold, I 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 ver. 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 on ch. i. 3.
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.
8. And I John saw 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.