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Revelation 22

Revelation 22:1-21 . THE RIVER OF LIFE: THE TREE OF LIFE: THE OTHER BLESSEDNESSES OF THE REDEEMED. JOHN FORBIDDEN TO WORSHIP THE ANGEL. NEARNESS OF CHRIST'S COMING TO FIX MAN'S ETERNAL STATE. TESTIMONY OF JESUS, HIS SPIRIT, AND THE BRIDE, ANY ADDITION TO WHICH, OR SUBTRACTION FROM WHICH, SHALL BE ETERNALLY PUNISHED. CLOSING BENEDICTION.

12. And--in none of our manuscripts. But A, B, Vulgate, Syriac, Coptic, and CYPRIAN omit it.
behold, I come quickly--(Compare Revelation 22:7 ).
my reward is with me--( Isaiah 40:10 , 62:11 ).
to give--Greek, "to render."
every man--Greek, "to each."
shall be--so B in MAI. But B in TISCHENDORF, and A, Syriac, read, "is."

13. I am Alpha--Greek, ". . . the Alpha and the Omega." A, B, Vulgate, Syriac, ORIGEN, and CYPRIAN transpose thus, "the First and the Last, the Beginning and the End." ANDREAS supports English Version. Compare with these divine titles assumed here by the Lord Jesus, Revelation 1:8 Revelation 1:17 , 21:6 . At the winding up of the whole scheme of revelation He announces Himself as the One before whom and after whom there is no God.

14. do his commandments--so B, Syriac, Coptic, and CYPRIAN. But A, Aleph, and Vulgate read, "(Blessed are they that) wash their robes," namely, in the blood of the Lamb (compare Revelation 7:14 ). This reading takes away the pretext for the notion of salvation by works. But even English Version reading is quite compatible with salvation by grace; for God's first and grand Gospel "commandment" is to believe on Jesus. Thus our "right" to (Greek, "privilege" or "lawful authority over") the tree of life is due not to our doings, but to what He has done for us. The right, or privilege, is founded, not on our merits, but on God's grace.
through--Greek, "by the gates."

15. But--so Coptic. But A, B, HIPPOLYTUS, ANDREAS, and CYPRIAN omit.
dogs--Greek, "the dogs"; the impure, filthy ( Revelation 22:11 ; compare Philippians 3:2 ).
maketh--including also "whosoever practiceth a lie" [W. KELLY].

16. mine angel--for Jesus is Lord of the angels.
unto you--ministers and people in the seven representative churches, and, through you, to testify to Christians of all times and places.
root . . . offspring of David--appropriate title here where assuring His Church of "the sure mercies of David," secured to Israel first, and through Israel to the Gentiles. Root of David, as being Jehovah; the offspring of David as man. David's Lord, yet David's son ( Matthew 22:42-45 ).
the morning star--that ushered in the day of grace in the beginning of this dispensation and that shall usher in the everlasting day of glory at its close.

17. Reply of the spiritual Church and John to Christ's words ( Revelation 22:7 Revelation 22:12 Revelation 22:16 ).
the Spirit--in the churches and in the prophets.
the bride--not here called "wife," as that title applies to her only when the full number constituting the Church shall have been completed. The invitation, "Come," only holds good while the Church is still but an affianced Bride, and not the actually wedded wife. However, "Come" may rather be the prayer of the Spirit in the Church and in believers in reply to Christ's "I come quickly," crying, Even so, "Come" ( Revelation 22:7 Revelation 22:12 ); Revelation 22:20 confirms this view. The whole question of your salvation hinges on this, that you be able to hear with joy Christ's announcement, "I come," and to reply, "Come" [BENGEL]. Come to fully glorify Thy Bride.
let him that heareth--that is, let him that heareth the Spirit and Bride saying to the Lord Jesus, "Come," join the Bride as a true believer, become part of her, and so say with her to Jesus, "Come." On "heareth" means "obeyeth"; for until one has obeyed the Gospel call, he cannot pray to Jesus "Come"; so "hear" is used, Revelation 1:3 , John 10:16 . Let him that hears and obeys Jesus' voice ( Revelation 22:16 , Revelation 1:3 ) join in praying "Come." Compare Revelation 6:1 Revelation 6:10 ; invitation to sinners, this clause urges those who themselves hear savingly the invitation to address the same to others, as did Andrew and Philip after they themselves had heard and obeyed Jesus' invitation, "Come."
let him that is athirst come--As the Bride, the Church, prays to Jesus, "Come," so she urges all whosoever thirst for participation in the full manifestation of redemption-glory at His coming to us, to COME in the meantime and drink of the living waters, which are the earnest of "the water of life pure as crystal . . . out of the throne of God of the Lamb" ( Revelation 22:1 ) in the regenerated heaven and earth.
And--so Syriac. But A, B, Vulgate, and Coptic omit "and."
whosoever will--that is, is willing and desirous. There is a descending climax; Let him that heareth effectually and savingly Christ's voice, pray individually, as the Bride, the Church, does collectively, "Come, Lord Jesus" ( Revelation 22:20 ). Let him who, though not yet having actually heard unto salvation, and so not yet able to join in the prayer, "Lord Jesus, come, "still thirsts for it, come to Christ. Whosoever is even willing, though his desires do not yet amount to positive thirsting, let him take the water of life freely, that is, gratuitously.

18. For I testify--None of our manuscripts have this. A, B, Vulgate, and ANDREAS read, "I" emphatic in the Greek. "I testify."
unto these things--A, B, and ANDREAS read, "unto them."
add . . . add--just retribution in kind.

19. book--None of our manuscripts read this. A, B, Aleph, Vulgate, Syriac, and Coptic read, "(take away his part, that is, portion) from the tree of life," that is, shall deprive him of participation in the tree of life.
and from the things--so Vulgate. But A, B, Aleph, Syriac, Coptic, and ANDREAS omit "and"; then "which are written in this book" will refer to "the holy city and the tree of life." As in the beginning of this book ( Revelation 1:3 ) a blessing was promised to the devout, obedient student of it, so now at its close a curse is denounced against those who add to, or take from, it.

20. Amen. Even so, come--The Song of Solomon ( Solomon 8:14 ) closes with the same yearning prayer for Christ's coming. A, B, and Aleph omit "Even so," Greek, "nai": then translate for Amen, "So be it, come, Lord Jesus"; joining the "Amen," or "So be it," not with Christ's saying (for He calls Himself the "Amen" at the beginning of sentences, rather than puts it as a confirmation at the end), but with John's reply. Christ's "I come," and John's "Come," are almost coincident in time; so truly does the believer reflect the mind of his Lord.

21. our--so Vulgate, Syriac, and Coptic. But A, B, and Aleph omit.
Christ--so B, Vulgate, Syriac, Coptic, and ANDREAS. But A and Aleph omit.
with you all--so none of our manuscripts. B has, "with all the saints." A and Vulgate have, "with all." Aleph has, "with the saints." This closing benediction, Paul's mark in his Epistles, was after Paul's death taken up by John. The Old Testament ended with a "curse" in connection with the law; the New Testament ends with a blessing in union with the Lord Jesus.
Amen--so B, Aleph, and ANDREAS. A and Vulgate Fuldensis omit it.

May the Blessed Lord who has caused all holy Scriptures to be written for our learning, bless this humble effort to make Scripture expound itself, and make it an instrument towards the conversion of sinners and the edification of saints, to the glory of His great name and the hastening of His kingdom! Amen.

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