An Exposition of Revelation, Chapter 22
CHAP. XXII. The ſame Viſion partly continued.
Verſ. 1. And he ſhewed me a pure river of water of life, clear as Chryſtall, &c.]
THeſe two laſt chapters concerning the Saints felicity, anſwer to chap. 7, 15. where the redeemed, clothed in white robes praiſe God before the throne day and night, that is, for ever.
The pure river alludes to Ezek 47. or rather to Paradiſe watered by the river, that came out of Eden, Gen. 2.10. but that river drew corruption, this is pure, and water of life, having no mixture of filth, that came out of Eden, this out of the Throne. What more pleaſant then a water? behold not a fountain, but a great river, not rounding the wals of the city, but running through the ſtreets.
Let us entertain no earthly thought, for God by this ſhews us glorious things, in Ezek. 47. waters iſſuing out of the houſe of God or Temple, is the doctrine of the Goſpel flowing from Chriſt. But in this place, as alſo chap. 7. laſt, the living fountains of water are to note the fulneſſe of knowledge of God, which the faithful ſhall have by the immediate Viſion of God and the Lamb; as alſo unſpeakable purity and joy. Now the comforts of the Goſpel in this life, and its doctrine, is compared to water, Iohn 7.37. Others ſay, the river is the Holy Ghoſt, proceeding from the Throne or God, conſtantly refreſhing the city of God.
Verſ 2. And in the midſt of the ſtreet of it, and of either ſide] Here follow the abundance of all things neceſſary for the Citizens.
Was there a tree of life] Conferring and preſerving life, alluding to the tree in Paradiſe, but that was not to be touched, and this is common for all the Citizens: There was but one, (the which that in Paradiſe typed) See Rev. 2.7. where I expounded it to be Chriſt, who is the bread of life. Now the tree (though but one) with its boughs and roots, reached both ſides the river, (though the river was very broad) noting how ſufficient Chriſt is for all the Citizens, Ezek. 47.7. (to which here as an alluſion) ſpeaks of many trees, yet 'twas but the ſame Chriſt conveyed many ways to the Saints, therefore called many trees (as the foundations were ſaid to be twelve) but here is but one Chriſt whom all enjoy alike.
Of the river, &c.] The tree is in the midſt of the ſtreet, becauſe barred from none; by the River, becauſe always fruitful, never decaying.
Bearing twelve manner of fruits] I dare not ſay, here is meant the Apoſtles doctrine, who though they preached one Chriſt, yet drew comforts from him ſeveral ways. Nor will I mention the twelve articles of the faith, all comforting; But the tree notes Chriſt, who monthly, that is, continually, is bringing forth the fruits of joy and comfort to refreſh the city of God; the earneſt whereof the Saints have in this world ſeveral ways. So Chriſt in heaven (alluding to the twelve moneths of an year) brings forth twelve (nay thouſands of) fruits of joy and comfort.—
The leaves were for the healing the Nations] Alluding to Ezek. 47. So that nothing of Chriſt but is moſt ſweet and good (not as if there were need of any Phyſick in heaven, but to keep the Allegory of the tree;) ordinary trees looſe their leaves: Nothing of CHRIST but is profitable.
The Nations] Chap. 21.26. who brought their glory to Chriſt as the Kings did, by being converted and upholding his Kingdom, and by being at laſt glorified by Chriſt, and perfectly cured.
Verſ. 3. And there ſhall be no more curſe, &c.] What ever might hinder happineſſe ſhall be removed (as chap. 7.15. all tears ſhall be wiped away.) By curſe we may underſtand, not only that of the law (which is nulled) but the Anathema's of Antichriſt; alſo ſin, ſorrow, torment, death which are deſtroyed. Here may be intimated the curſe of delivering over to Satan in this life, becauſe of ſin in the Church; but there above is purity, and therefore no curſe, as Beza has it. There ſhall be no curſe, becauſe the throne of God ſhall be there, and conſequently bliſſe: There ſhall be no curſe, becauſe his ſervants there obey and ſerve him (deſerving no curſe; but obtaining honour unutterable) ſuch are Angels and Saints. Since the Queen of the South wondred to ſee Solomons attendants, ſure in heaven is matter of admiration.
Verſ. 4. And they ſhall ſee his face] That is, ſhall be in the preſence of God, and ſhall ſee Chriſts humane nature gloryfied and comprehend God to content and ſatisfaction (as far as created natures are capable.) See my Glimps of Chriſts love.
And his name ſhall be in their fore-heads] Either alluding to the Beaſts marked ones, chap. 13. by which is noted his property of them, and ſo Gods owning the Saints may be here meant; or his name is his nature which they ſhall pertake of in heaven. See chap. 3.12. expounded to this purpoſe. I will write upon him my Name.—The Beaſt marked his, that they might only ſerve and worſhip him; Gods then are alſo marked, that is conſecrated to openly praiſe him and ſerve him for ever.
Verſ. 5. And there ſhall be no night, &c.] Darkneſſe is but ſad, therefore no night of darkneſſe or ſorrow ſhall be there. The glory of God there hinders all night or darkneſſe; ſo there needs no Sun, being there is no night, ſee chap. 21.23. where this verſe is fuller explained.
And they ſhall raigne for ever and ever] As Kings and Prieſts, as chap. 20. v. 5, 6. expounded the thouſand years of Satans binding; the primitive Saints lived with Chriſt in heaven after the expiration of them; all others that were regenerated (or partakers of the firſt reſurrection) after death reigned with Chriſt forever.
Verſ. 6. And he ſaid to me, theſe ſayings are faithfull and true, &c.] Hitherto the Prophecy; which one of the ſeven Angels who poured out the Vials and talked with Iohn, ch. 17. commends to Iohn to recommend to us. So not only the two laſt Chapters concerning the glorious Bride or City (wherein, by moſt choyce things as gold, pearle —the glory of the Saints above is (as it were) ſhadowed out) but all the book is commended. And indeed it is the true ſumme of all things to happen to the laſt day, nay for ever: What ever may be ſaid of any book of holy writ, may be ſaid of this; being an Epitome of holy Scripture in ſome ſence, ſo that herein is enough for ſalvation, if well underſtood and practiſed.
Faithfull] To which we may give credit.
True] Which ſhall in time and order be accompliſhed.
And the Lord God of the holy Prophets ſent his Angel] Chriſt the revealer of the Propheſie, is the Lord God of the Prophets who ſent his Angel, verſ. 16. I Jeſus ſent my Angel, which proves two things.
1. That the Angel was not Chriſt, but his meſſenger (though in the Old-Teſtament Chriſt appeared oft as an Angel, to wit, of the Covenant.)
2. That Chriſt is God being Lord of the Angels, ſee chap. 1. v. 1. expounded.
His Angel] Meaning himſelf who ſpake to John. See ch. 1. v. 1. about the reſt of this verſ.
Verſ. 7. Behold I come quickly] The voice is Chriſts, perchance repreſented by the Angel; Chriſt is the Lord of the Prophets, who confirmes the words of the Angel, ſaying, the things muſt ſhortly be done; for he comes quickly. Time runs away apace and deceives men who live in ſecurity and carelſeneſſe; Chriſt will come before ſuch are aware to judgment.
Bleſſed is he that keepeth theſe ſayings, &c.] See chap. 1. v. 3. expounded.
Verſ. 8. And I John ſaw theſe things, &c.] Viſionally, and heard them, therefore a good witneſſe. This is the very ſtile of John in his Goſpel; he that ſaw it bears record, and his record is true. chap. 19.35.
And when I had heard and ſeen, I fell down to worſhip before the Angel] He ingeniouſly confeſſeth his errour again. Perchance he committed his errour twiſe; If ſo (as it is probable, for 'twas upon the joyfull news of the Bride and her marriage that John was formerly taken in the errour about worſhipping the Angel, (chap. 19.10. See the expoſition) which now in the Viſion was paſt) it ſhews the pronenes of the beſt men to ſin more then once after reproof (as John had, chap. 19.10.) without Gods ſpeciall aſſiſting hand; alſo it notes our natures being prone to Idolatry, no wonder the world ever has been ſo prone to that ſin in all ages.
Verſ. 9. See thou do it not —worſhip God] As chap. 19.10. The words here differ from them in chap. 19. which proves 'twas not the former errour, but a ſecond, upon Johns taking leave of the Angel. Now Iohn worſhipped not, but compoſed himſelf to worſhip by falling down: So the very geſtures of Papiſts before Idols is ſinfull and forbidden, let them worſhip whomſoever under the Idol or Image. The Papiſts ſay the Angel out of modeſty commanded Iohn to forbear, becauſe alſo in Chriſts ſight; but the Angels reproving Iohn, proves the contrary.
Of them who keep the ſayings of this book] The Angel confirmes that it was not lawfull for Iohn to worſhip his fellow-ſervant (for ſuch are the Angels to Saints) but God only. Now the Angels fellow-ſervants are thoſe who hate the Whore and Beaſt—and flye out of Babylon —keeping the ſayings of the Book, worſhipping neither the Beaſt nor his Images (of which his Kingdom is full) ſo the Angels reaſons againſt Iohns worſhipping are ſeaſonable. All worſhip is due to Iehovah alone.
Verſ. 10. And hee ſaid to me, ſeal not the ſayings of the Prophecy, &c.] This the Angel ſaith; but chap. 10.4. God commanded the things uttered by the ſeven thunders to be ſealed, which ſeemes to be taken out of Dan. 8.26. where the Prophet is commanded to ſhut up the Viſion (or ſeal it) becauſe it was not to be accompliſhed for many dayes; The Angel commands this not to be kept ſecret or ſealed, becauſe all might read it, and beware of the Beaſt; alſo becauſe the time was at hand when Iohn writ (and Antichriſt has been now long revealed;) God commanded the things uttered by the ſeven thunders to be concealed (not abſolutely, but in reſpect of the event) becauſe Antichriſt would not take notice of them, and therefore they were as good be kept ſecret, ſee chap. 10.4. expounded. And indeed it is worth noting, Chriſts Angel ſayes, ſeal not, but let Scripture be read; but Chriſts pretended Vicar ſayes, ſeal all Scripture, let none be read (but by the Clergy) oppoſing Chriſt.
Verſ. 11, He that is unjuſt, let him be unjuſt ſtill, &c.] Here is a kind of tacit Objection anſwered; for ſome may ſay, the Prophecy being open and to be read, Tyrants and Antichriſts will (through Satans inſtigation) rage the more, knowing their time is ſhort; or knowing the ſhort time comprehends hundreds of years, they may ſay as the wicked ſervant, our maſter deferres his coming, and will rage the more in the mean time. Therefore 'twere better the Prophecy were concealed. To which is anſwered, he that is filthy, let him be filthy ſtill— in hope to ſcape unpuniſhed —which words are not a permiſſion or approving of filthineſſe; but a threatning a ſecret judgment; for reprobates ſhall be given up to a reprobate ſenſe; if after admoniſhing —ſuch will be filthy, let them be filthy ſtill.
He that is righteous, will be righteous ſtill,] As Dan, 12.10. many ſhall be pure: but the wicked ſhall do wickedly; to which our Goſpel Daniel here alludes. All the righteous will believe, and do righteouſly (though the day of judgement be not very near;) the Word in them is the incorruptible ſeed; now for their ſakes the Prophecy is chiefly, therefore ſeale it not. Here obſerve how the ſame word cauſes divers effects accidentally, tis the ſavour of life to the Elect, to the reſt the ſavour of death, as our Apoſtle 2 Cor. 2.15, 16. bravely.
Righteous ſtill] Continuing in righteouſneſſe, and encreaſing in righteouſneſſe. Here the Papiſts ſay, ſecond Juſtification by works is proved; for they who were juſtified firſt by Chriſt, may be more juſtified by works, as charity —but tis falſe; no works juſtifie; and Scripture which commands charity, never ſpeaks of its juſtifying. Chriſt juſtifies alone, but our good works declare us to be in Chriſt, and juſtified. So James may be underſtood, ch. 2. ver. 24.
Quaeſt. How is a man that is juſtified, juſtified ſtill or more? (for the words in Greek bare that interpretation.)
Anſw. We are juſtified but once, but ſanctified oft more and more (both which Sanctification and Juſtification are here expreſſed) but though we are but once juſtified, (as was David,) yet after ſinning and falling from God, when by repentance we return to the God of our Iuſtification, we have the benefit of Juſtification renewed, as Pſal. 51.7. David had; as that moſt pathetique Pſalme proves every where; but enough.
Verſ. 12. Behold I come quickly, and my reward is with me] This is Chriſts voice, perchance repreſented by the Angel, yet it might be Chriſt diſtinct from the Angel; for tis no unuſual thing in this book as in ſome Comedy or Tragedy, to have ſeveral Perſons brought in ſpeaking of Chriſts coming quickly. See ver. 7, and ch. 1. ver. 1.
My reward] Becauſe Chriſt freely gives it. Now the reward is eternal life, and that is the gift of God, Rom. 6. ver. laſt. Damnation is properly a reward, ſo is not eternal life, but improperly, being out of free grace and promiſe.
To render to every one according to his works] The good mans reward (out of mercy and promiſe) ſhall be good; the wicked mans ſhall be evil (to him, but juſt as from God) out of deſert. The wicked man is rewarded for his works, being perfectly evil: the good man according to his works, which are due debts to the Creator, but imperfectly good, to which God hath annexed a promiſe out of free love, not deſert.
Verſ. 13. I am Alpha and Omega, the firſt and the laſt, &c] This proves it to be Chriſts voice, who chap. 1. ver. 8. cals himſelf ſo. Now Alpha is the firſt letter, and Omega the laſt among the Greeks. So Chriſt is firſt, even eternal with his father, and laſt, as God to eternity. See chap. 1.8. expounded. Chriſt though the Son, is as ſoon as the Father, as light and heat are in the Sunne, and fire, (yet the Sunne and fire are cauſes of them;) he that pleaſes may read the learned refutation of Engedinus the heretick againſt Chriſt being Alpha and Omega by my Pareus upon this verſe.
Verſ. 14. Bleſſed are they that do his Commandements] It ſeems as if ſpoken by an Angel of Chriſt, whoſe commandments are mentioned: but it may be referred to the Commandements of the book, or ſayings of the Prophecy, ver. 7. and then tis Chriſts voyce. Now the ſayings of Chriſt or Commandements, are touching the not worſhipping the Beaſt, nor his image, as chap. 13. flying out of Babylon, chap. 18. and forſaking any thing of Rome; if they be bleſſed that keep them, what becomes of them that break them, worſhipping the Beaſt? The Lord remember all his People, and them in Ireland, to call them from Popery to ſalvation through Chriſt Ieſus.
That they may have right to the tree of life] To wit, Chriſt. Now that we have, in being his ſpiritual members and ſpouſe, who have right to their head and husband: The ſervants of the Beaſt have no right to Chriſt, being neither elected nor redeemed in general.
Verſ. 15. For without are dogs and ſorcerers] Out of heaven, to wit, being not written in the Lambs book, chap. 21, 27. Now though all wicked men and reprobates are here meant: yet in a moſt peculiar manner the ſervants of the Beaſt: By which you perceive how God hates all Idolaters and Idolatry,]
Dogs] Are unclean, and tearers or devourers. Matth. 7.6. Give not that which is holy unto dogs. Julian the Apoſtate was ſuch a dog, who receiving ſome knowledge of Chriſt, tore the Goſpel, and rent it with arguments out of its ſelfe, but wreſted. Now who are greater tearers of the Scripture then Papiſts wreſting it to deſtruction? who greater lyars againſt Chriſt and truth? who teach more falſe doctrines then they?
Verſ. 16. I Ieſus have ſent my Angel to teſtifie unto you theſe things, &c] He is the Perſon ſpeaking, the Author of the Revelation, the Alpha and Omega, the Lord of the Prophets, the Commander of the Angels, the doner of eternal life, and therefore God Omnipotent. Note, Chriſt gives himſelf that name, which long before was given him by the Angel, Matth. 1.20, 21. This name we ſhould chiefly acknowledge him by, this is the only name of comfort; ſo he ſays thus muth; I Jeſus, or your Saviour, have ſent my Angel, putting us in mind of his love and mercies towards us.
To you] Of or in the ſeven Churches, chap. 1.11. But theſe things concern all the People and Churches of Chriſt; though particularly the ſeven Churches in Aſia, long ſince ruined. Firſt, this is comfort to us, that our Jeſus is the Angels Commander, therefore we ſhall not want their aſſiſtance. Secondly that we ſhould carefully read what Chriſt commanded his Angel to teſtifie, and John to write. How ill did they who queſtion the authority of this book?
I am the root and off-ſpring of David] The root beareth the tree: ſo Chriſt as God upheld and ſaved David, but according to the fleſh he was the off-ſpring or ſonne of David, and by conſequent the true Meſſias.
The bright and morning ſtarre] The meaning is, that as Venus outſhines all the ſtars: ſo Chriſts glory excels all the glory of Saints and Angels; thus Chriſt reſembles his glory to the heavenly brightneſſe and luſtre of the morning ſtarre. Balaam Numb. 24.17. and Peter 2 Pet. 2.1. v. 19. cals Chriſt a ſtar. Chriſt expels the darknes of ſin and ignorance, and brings the light of knowledge and grace: and at the morning of the reſurrection will drive away the darkneſſe of this life, and ſhew himſelf moſt gloriouſly to all the Saints.
Thus Chriſt promiſed himſelf to the overcommers, chap. 2.28. as is expounded, he being the morning ſtarre.
Verſ. 17. And the Spirit and the Bride, ſay come] That is, the Spirit in every Saint, ſayes come. Every Saint having the Spirit, longs after Chriſt; ſo David, Pſal. 42.2. As the heart pants after the water brookes, (that hot, and therefore dry or thirſty creature) ſo doth my ſoule after thee O God? And the Bride or Church longs after Chriſt to be fully gloryfied by him, and to live ever with her husband; the Church Militant, Cant. 8. verſ. laſt, cals for Chriſt, ſaying, be like the Roe (that nimble creature) and come in haſte; The coming of Chriſt is fearfull to the wicked, but the regenerate long for him.
Let him that heareth ſay, come] As the Bride doth. Truly the reading and hearing this book will make every ſpiritual man ſay, come Lord Jeſus; ſuch ſweetneſſe is here.
Let him that is a thirſt come] That is the qualification required in the commers; come to me for redemption, ſalvation, glory; if athirſt, for a thirſty man is fit to drink of the fountain of water of life. Now he that is athirſt, is he that has the Spirit crying to Chriſt to come, to perfect him and the Church in glory.
And whoſoever will] Being qualified and a thirſt; none elſe can come, theſe the father draweth.—
Let him take the water of life freely.] Being a thirſt, and drawen by the Father. The invitation is generall, Iſa. 55.1. Hoe all —but note the qualification, that thirſt, come ye to the waters —but note, God worketh in us to will and do, Phil. 2.13. whoſoever commeth then, God draweth.
Verſ. 18. For I teſtifie] This depends upon verſ. 7. bleſſed are they that keep the words of this Prophecy; now he threatens thoſe who any way corrupt or abuſe it. Sure Antichriſtian falſifyers of the truth are here meant.
For I alſo teſtify or teſtifie together ſayes the Greek] Becauſe the Angel had ſpoken, now Chriſt confirmes the Angels teſtimony, witneſſing alſo with the Angel.
Ʋnto every man that heareth] Not the Pope excepted.
If any man ſhall adde] By falſe interpretations (as 2 Peter 3.16.) adulterating the Text. Let the Papiſts take heed how they mingle traditions and lyes with the Text.
Ʋnto him God ſhall adde the plagues] To wit, not only the ſeven laſt plagues; but to be caſt into the lake of fire and brimſtone for ever with the dragon and falſe Prophet, chap. 19 20. O Arrius and Engedinus—where are ye? O Popelings and Hereticks, take heed.
Verſ. 19 If any man ſhall take away from the words of this Prophecy, God ſhall take away his part out of the Book of life, &c.] To the adders he will adde plagues; to the takers away he ſayes, hee'll take away his part out of the book of life; That is, what part he ſeemes to have; or will utterly condemne him one day. Indeed they may be ſaid to take away from the Book that deprave it, allow not of it, ſleight it or the like. The overcommers were promiſed choyce rewards in the ſeven Churches; theſe deprayers ſhall have no ſhare with them, nor with the glorious Bride in heaven. Some have denyed Saint James his Epiſtle, ſome this book through miſtake not malice (being otherwiſe true Chriſtians) and are not to be comprehended here. Luther doubted of James, many ancient Chriſtians (through weakneſſe) of the authority of this moſt Divine book; on whom I dare not doubt but God had mercy. But note, not only the integrity, but perfection of Scripture is hence proved; ſince nothing is to be added, away then with traditions; the written word is perfect and only to be followed to ſalvation. Deut. 4.2. Moſes gives the ſame command, let no man adde — by which it is plain, the holy Scriptures of the Old-Teſtament were full enough and perfect to ſalvation Now our Saviour (not John) takes this paſſage from Moſes, and other things in this book are taken from the Prophets everywhere; To note the perfect agreement of the New-Teſtament and Old, and alſo to ſhew how this Book (ſayes my Pareus) is a ſumme of holy Scripture: Well, we muſt not depend upon Revelations, but the written Word. By this Chriſt proved himſelf and his death to his diſciples, Luke 24.27. ſee my Glimps of Chriſts Love, pag. 57.
Verſ. 20. He that teſtifieth theſe things, ſaith, ſurely I come quickly, &c.] They be the words of Chriſt, not of Iohn; who teſtified and revealed this Prophecy to Iohn, being the true and faithfull Witneſſe, chap. 3.14. who promiſes to come quickly, to confute thoſe who make a mock of his coming to judgment, 2 Pet, 3.2, 3, 4. and to ſtirre us to patience and watchfulneſſe. And truly if when Iohn writ this book, Chriſt promiſed to haſte, then now he is even at the door; many Jews are daily converted, the Goſpel much ſpread, Antichriſt manifeſted and ſpiritually killed by the Witneſſes, forſaken by the Kings of the earth (or many of them) nay and Chriſt has powerfully reigned by the Reformation of many Kingdomes in matters of Religion; We expect to hear of Romes literall deſolation; but the utter ruine of Turke and Pope we expect not till the ſeventh Viall be poured out into the aire, or the ſeventh Angel ſound at the laſt day; other things are moſt fulfilled, and we hope God for the Elect ſake will haſten his coming.
Surely I come] 'Tis an aſſeveration confirming his promiſed coming to comfort the godly, and to ſtir them up to watchfulneſſe and patience in well doing and ill ſuffering.
Verſ. 21. Even ſo come Lord Jeſus] Sayes Iohn after all the moſt joyfull glorious things in the Prophecy (the Beaſt and Dragon in the Viſion caſt into the lake of hell) longing for the conſummation of glory. Indeed Chriſt is the good Ahimaaz, 2 Sam. 18.27. that brings true and good tydings here in this life, but cheifly hereafter; of perfect redemption (which all the creation groanes for) and perfect glory for the Elect. Or Iohn may be underſtood to deſire Chriſt to haſten Antichriſts deſtruction, to haſten comforts to Syon; and laſtly to come to judgment to condemne the Dragon and Beaſt, and deliver the Saints, redeeming their bodies out of their graves, conſummating them in glory. Thus the Spirit in all the Saints teaches to long after Chriſt, and ſay come Lord Jeſus, come quickly, even ſo Amen.
Hanc epitomen praecipuorum Commentariorum ſupra Revelationem JOHANNIS, unàcum annotatiunculis quibuſdam, feliciter peregi 30 Martii 1650. Ann aetat. meae. 31.
Trinitati gloria ſempiterna, Amen.
FINIS.
End of the text · Hezekiah Holland, An Exposition of Revelation (1650)