Commentary on Revelation, Lecture 1
LECTURE I.
CHAP. XXII.
Vers. 1.
ANd he shewed me a pure river of water of life clear as chrystall, proceeding out of the throne of God, and of the Lamb.
2,
In the midst of the street of it, and of either side of the river, was there the tree of life, which bare twelve manner of fruits, and yeelded her fruit every monethmonth: and the leaves of the tree were for the healing of the Nations.
3.
And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and his servants shall serve him.
4.
And they shall see his face, and his name shall be in their foreheads.
5.
And there shall be no night there, and they need no candle, neither light of the sun, for the Lord God giveth them light, and they shall reign for ever and ever.
THis first part of the Chapter, to vers. 6. continueth some further aggravations of the happinesse which the glorified in heaven enjoy. The first is from the excellency of a river that runneth through that city; rivers are plesant and profitable to run through cities. This city hath an excellent river: whereof we may say, as Psal. 46. The streams thereof make glad the city of God. It is commended, 1. that it is a river (not a brook) but such as may convey commodities to it, and be usefull for cleansing of it, which sheweth in the scope, that this city is perfectly accommodated and cleansed exceedingly beyond what any river can do to any city on earth. 2. It is a pure river, that is, free from all muddinesse and corruption, every thing is excellent here, the finest that can be imagined. 3. It is a river of water of life, not only as from a living fountain, but as of a lively efficacy and vertue to all who drink of it; life is in abundance here, where both the fountains and river are such. 4. It is clear as chrystall, so pure and pleasant, no river here is like it. 5. It proceedeth from the throne of God, and the Lamb: that is its excellency, God is the fountain thereof immediately; It is not from the Temple, as Ezek. 47. which cometh by Ordinances, but from the Throne, a streaming of consolation from God and Jesus Christ. The consolations and effects of the Spirit in this life are compared to waters and rivers of waters of life, Ioh. 7.38. which maketh some apply this to the holy Spirit, which proceedeth from the Father and the Son. The generall is a truth (and suiteth with the scope here) that Believers in heaven shall be well refreshed and satisfied, and that with such consolations as proceed from Father, Son and Spirit, although we insist not in the particular application; Christ the Lamb is still joyned with God, because the enjoying of the God-man is still looked on as a great part of our happinesse.
The second thing mentioned, is, the tree of life, vers. 2. which doth exceedingly adorn and enrich this city. It alludeth in generall to Gen. 2. where the tree of life was in Paradise, a Sacrament of immortality to Adam if he had stood; but this is a tree of life, not only as confirming their unchangeable state of happinesse who are in heaven, but of its own efficacy able to bring forth life eternall, and to continue it in these that eat of its fruit; and so it differreth from all food (even Manna) that men eat of here; This is an excellent tree. It is further set out from its place, it is in the miast of the street of the city, a speciall ornament of the market place. Heavenly happinesse is meaned by this tree that groweth in the midst of the Paradise of God, Chap. 2.7. and Chap. 22.14. which maketh that we need not be anxious about particular application of the severall parts. 2. It is commended, that it groweth on either side of the river; there is but one tree, yet, of that proportion and extent, that its branches extend to both sides, and the fruit is in every place to be found, which is a singular thing, here only mentioned to shew, that though there be a river in the city, yet by it none are divided from the fruit of that tree, it furnisheth alike easily all, who have all alike accesse to it. 3. It bare twelve manner of fruits, that is, variety of all sorts of consolation: though it be but one tree, yet it is an Orchard for variety and satisfaction. 4. It yeeldeth fruit every monethmonth, it is so fertile for abundance; it is ever harvest here, alway there is fruit on this tree. 5. Its leaves are medicinall, as the fruits are pleasant, They are for the healing of the nations: there is neither need of gold nor water, nor fruit in heaven, more than medicine; but all are mentioned, to set forth that happinesse, where there is neither mortality nor death, (the tree of life preventeth these) nor sicknesse, there is so good medicine in these leaves, that who live under its shaddow, are perfectly whole by the efficacy thereof. So all the scope is rather to shew the effect that is there, to wit, perfect health and happinesse, than to pitch on any particular mean of applying or bringing out these. Though if Christ Jesus be meaned here by this tree, as is like it is not impertinently applied to Him, seing He now, being in heaven, hath this efficacy on the Nations before they come there, He who healeth the Nations shall be enjoyed in heaven; so it commendeth heaven to us the more, because Christ our Physician is there.
There are three aggravations added, vers. 3. The first is, there is no more curse, that is, there is no effect of sin nor wrath, no cursed thing nor cursed person, but all are fully happy; and whatever followed sin, is shut out there: but the throne of God and the Lamb is there, the curse was especially in separating from God, now by Gods constant dwelling in that city amongst these blessed Saints, all the curse is taken away (for they are inconsistent together) that is, His glorious presence, as on His throne in stately Majesty, opposit to His manner of appearing on earth, which is Gods footstool, whereas heaven is His throne. The third here, is, And his servants shall serve him: His servants, (that it, their servants, i. e. to Him and the Lamb) and Him, are here put in the singular number, to shew the unity of the Father and the Son, though it relateth to both. The priviledge here is, that these His servants, Saints glorified shall have a place amongst these that stand by, Zechar. 3. It supponeth, 1. an accesse to His company, such as Angels have, who are alwayes waiting on Him and behold His face, Matth. 18. This is a priviledge that others, who are not servants, have not. 2. It supopseth a relation to Him, and that an honourable relation; to be Gods servants, is more than to be Kings servants; yea, Kings, so David and Moses stile themselves, Psal. 18. and 90.1. 3. It supposeth an exactnesse and fitnesse in them to go about these duties of servants chearfully, These who here devoted themselves to Him and engaged themselves to be His servants, though they performed little, yet there they shall serve Him and perform it as becometh. It is the Saints prayer here, Matth. 6. that they may do Gods will on earth as in heaven; and what happinesse would they think it to be some length in that? Now, in heaven that is perfected, and without declining or defect they go about it; and certainly if it was a happinesse to be Solomons servant and a great honour, much more to serve God and the Lamb. There is more happinesse in active doing of holy duties, than we are awar of.
We have heard of five aggravations of this heavenly happinesse, other two do follow, ver. 4. The first i…, They shall see his face. It is usuall by this to set out the happinesse of heaven, as Matth. 5.8. Heb. 12.14. 1 Cor. 13.1. Iob. 3.2. His face, here is mentioned, to shew that that enjoyment shall be most immediate and intimate; and so it is opposit to what is attainable here, seing, at most, Moses got but a sight of His back parts. This is particularly marked, to shew wherein their happinesse in heaven consisteth, it is in the immediate enjoying of God, who then shall be all in all: The second, is, and his name shall be in their foreheads, they shall look like Him (so we understand it) that they shall be transformed into the same image perfectly, 1 Cor. 3. ult. and 1 Iob. 3.2. they shall partake of His likenesse, as He prayeth, Iob. 17.26. and our vile bodies shall be made like His glorious body, Philip. 3. ult. proportionably as becometh members to their Head. Then shall Believers bear His name in their foreheads, and it shall be known to whom they belong by the excellent priviledges bestowed on them.
Their happinesse is further set out, ver. 5. in four things, 1. that there shall be no intermission of that happy day, No night is there, no vicissitude or change, but an unchangeable day, they are above the ups and downs which all the three principall prophesies are obnoxious unto. 2. They need no candle, no borrowed or artificiall light; darknesse is removed, and that which was in part, is done away, 1 Cor. 13. and that which is perfect is come, and knowledge is at an height and perfection: so that though there be candles or Sun and Moon here (and they are needfull) yet not so there. 3. The Lord giveth them light, they have light and immediately from God Himself, without all interveening means, then shall there be no mistake of God, but in that day we shall know that the Father is in the Son and the Son in the Father. 4. They reign, and that for ever and ever, not for a thousand years but eternally, in which respect it is certainly opposed to the former, Chap. 20. And this of eternity is added as of special use in their happinesse; for, if it were wanting, all their other happinesse would be defective. O happy Kingdom and State: that cannot be altered! there is no wavering to say that it is good to be here, Kingdoms on earth have their periods, but this hath none but endlesse eternity.
To be in heaven must be a great happinesse, there is no life to that, with all the properties of uncontroverted happinesse.
2. To be Gods servants must be a great happinesse, it is reckoned one in heaven.
3. Be comforted, O Believers, in the hope of heaven, and holily long to be there; there is no night nor corruption there, the heart is stayed there, His servants serve Him without gadding or wearying; and be the more holily submissive: for, that endeth all complaints, and fully putteth out the life of the body of death.
We may answer two questions by assertions from these words, in short, which will further clear them.
Quest. 1. Do the glorified behold God Himself? how can that be, seing He is invisible?
Answ. They see not His Essence by their bodily eyes; for, He is a Spirit.
2. By their understanding they see not His essence adequatly or perfectly as it is; for, He is infinit, and they even then but finit, and therefore they comprehend Him not.
Yet, 3. beside what evidences of His glory are seen by created light or splendor about Him (as there is much of that) or what shineth in the man Christ Jesus, who is unconceivably glorious, there is a real immediate conceiving and taking up of God, though not fully comprehensive of Him, or adequatly unto Him; because seeing there, is opposit to faith and our manner of seeing here. And these phrases, We shall see Him as He is, See His face, Know Him as we are known of Him, &c. confirm it.
Beside, every thing else being but created, cannot satisfie the soul without the up taking of God Himself, who only can stay the mind, and these created excellencies as they point Him out, the knowledge of whom is the happinesse of Angels, who are also His creatures, yet neither see they Him bodily, nor do they comprehend Him fully.
Quest. 2. Do then all see and enjoy Him alike and in an equality?
Answ. In this sight and happinesse, consider, 1. the object seen and beholden, 2. the manner or capacity of seeing and beholding, 3. the effects of satisfaction following thereupon. 1. The object of this happinesse, is God and His Son Jesus: there is one object to all. 2. The manner of up-taking is different, for before men can conceive of God, there must be an elevating or capacitating of them by heavenly qualifications for it, and a condescending on Gods part to suit manifestations of Himself to their capacities, even when they are enlarged: This in glory (as here in grace) may be different, some more enlarged to conceive more of God, some lesse, yet all have the same object. The third, to wit, the consolation which followeth, may be called equal in some respect: for, they are all satisfied and filled, and can desire no more; yet, in the former respect, there is lesse or more according to their measure. God, 1. proportioning them (to speak so) in severall sizes, then filling all; Even as suppose many vessels of diverse quantities were cast into the sea, that ocean can fill all, and it's the same ocean whereof they are all full; yet some hold more, some lesse: or, suppose some looking to a lovely object, that are more or lesse able to discern, though none be defective in their sight, All behold the same object and discern it to their satisfaction, though some see it more distinctly, yet all of them satisfyingly; So it is here in beholding Gods face.