Revelation 22:10
Ver. 10. And he saith unto me,.... Not the angel, but Christ, as is manifest from Re 22:12. This clause is left out in the Ethiopic version.
Seal not the sayings of the prophecy of this book; as the orders are, when things are intended not to be published, but concealed, at least as yet, because of the distance of the accomplishment of them, which was not the case here; see Re 10:4. Christ would have the things John saw and heard, written, and made public, sent in an open book, unsealed, to the churches, that they might be seen and read of all; that so the afflictions and persecutions of the people of God, both under Rome Pagan, and Rome Papal, might be known, and the saints not be offended at them when they came, but be prepared for them, to endure them patiently; and that they might be apprised of the errors and heresies that were to spring up, and of the appearance and wickedness of the man of sin, and his followers, and beware of them; and that they might have some assurance of the destruction of antichrist, and of the glorious state of the church, both in the spiritual and personal reign of Christ, and so be comforted in the midst of their tribulations, and rejoice in the faith and hope of these things. We may learn from hence, that the Scriptures in general are not to be locked up, and concealed from the common people, but lie open, and are to be read by all; and in particular, that this book is not so dark and obscure as it is thought to be: for the time is at hand; when the things in this book shall begin to be fulfilled; see Re 1:1. Revelation 22:11Ver. 11. He that is unjust, let him be unjust still,.... These words are not to be considered as ironical expressions, such as in Ec 11:9 much less as an allowance to do injustice and commit filthy actions; nor even as deterring persons from these things, by tacitly suggesting, that should they continue unjust and filthy, they would be severely punished; nor as an anticipation of an objection that might be made against the publication of this book, and the sayings of it, taken from the ill use that some men might make of it, who might be provoked to injure and persecute the saints more and more, or indulge a filthy conversation; but as a prophecy of what would be at the close of time, at the second coming of Christ. The imperative is put for the future, as is usual in the Hebrew language, in which it is said, let such and such things be, when the sense is, that they shall be; see Eze 3:27 Zec 11:9 and so the meaning of this expression is, he that is now found without a righteousness, and full of all unrighteousness, and acts unrighteously, will continue so; there will be no change made in him, no regeneration, renovation, repentance, or reformation; he will remain the same wicked man he ever was; or he that hurts, or does injury to his fellow creatures, will still do mischief; at least he will have the same inclination, though not the opportunity and power, but will attempt it, of which there will be an instance in the wicked dead, when raised; see Re 20:8.And he which is filthy, let him be filthy still: or he shall be filthy still: all mankind are originally, naturally, and universally filthy, or defiled with sin. Some are cleansed from it by the blood of Christ, others are not; and these will continue polluted, nor will the fire of hell fetch out the filthiness of their hearts and nature: or the words may be rendered, "he that defileth, let him defile still"; though he will not be able to defile the temple of God, or corrupt the good communications of the saints, yet he will continue to defile himself; the same evil thoughts, &c. will proceed out of him as ever, which defile the man.And he that is righteous, let him be righteous still; a truly righteous man is one that is righteous, not by his own righteousness, but by the righteousness of Christ imputed to him; he is one, who by faith looks to Christ for righteousness, and receives it from him, and, in consequence of it, lives soberly, righteously, and godly, and such will continue righteous; not that they will be made more righteous, though they may have a clearer view of their justification, for the sentence of it will be afresh pronounced upon them; but the meaning is, they will ever remain in a justified state, and never enter into condemnation, their righteousness being an everlasting one. The Alexandrian copy, the Complutensian edition, Syriac and Arabic versions, read, "and the righteous man, let him do righteousness still"; as he will do, for such will ever be before the throne of God, and serve him in his temple day and night, Re 7:15. And he that is holy, let him be holy still. They are holy who are sanctified by the Spirit of God, and none but such will be admitted into the pure state of things upon Christ's second coming; and such will then be perfectly holy, and without sin, and shall continue so: hence we may learn, that justification and sanctification are two distinct things, and that both are durable. With these sayings may be compared some expressions of the Jewish doctors {h}, as the sense of Le 11:43"if a man defiles himself a little, they defile him much; the gloss on it is, they let, or suffer him to be more defiled; if below, they defile him above; if in this world, they defile him in the world to come; if a man sanctifies himself a little, they sanctify him much; if below, they sanctify him above; if in this world, they sanctify him in the world to come.''{h} T. Bab. Yoma, fol. 39. 1. Revelation 22:12Ver. 12. And, behold, I come quickly,..... This is repeated, to confirm the truth of Christ's second coming, and the speediness of it, and to point at the time when the above shall be, and to add what follows.And my reward is with me: which words are taken out of Isa 40:10 and which being compared together, furnish out a clear proof of Christ being the true Jehovah, the eternal God. There is a reward of debt, or a due reward, a reward of punishment, which is the just recompense of reward, which, shall be righteously given to wicked men for their sin, Heb 2:2 and there is a reward of grace, which is also called the recompence of reward, the reward of the inheritance, which is no other than the gift of eternal life, which God of his free grace bestows upon his people, Heb 11:26 and both these are with Christ; they are in his hands, he has authority from God, as Mediator, to inflict vengeance on the wicked, and to give eternal life to his people; both which he will do, for this is with him:to give every man according as his work shall be; if his work is evil, and he is an unjust and filthy man, and the course of his conversation has been vicious, the reward of debt, or just punishment, will be rendered to him; but if his work is the fruit of grace, and he has had his conversation in the world by the grace of God, and he is a righteous person, justified by the righteousness of Christ, and a holy, good man, sanctified by the Spirit of God, the reward of grace, the crown of righteousness, will be given to him. Revelation 22:13Ver. 13. I am Alpha and Omega,.... See Gill on "Re 1:8". These characters are all put together here, which are before used in Re 1:8 and are very pertinently mentioned in this place, when all promises and prophecies, relating to the glorious kingdom of Christ, were just finishing, and that itself was ready to appear, in which Christ alone should be exalted, the mystery of God would be completed, and time itself be no more. The Ethiopic version adds, "the beginning and end of days", or time. A testimony this, of the deity, eternity, infinity, and perfection of Christ. Revelation 22:14Ver. 14. Blessed are they that do his commandments,.... Either the commandments of God, Re 12:17 the precepts of the moral law, which are the whole duty of man; which are done either legally in order to obtain life, and then they must be perfectly done, which no man can do; hence none live, and are justified by the deeds of it, and consequently are not blessed, but cursed; or evangelically, when they are done in the strength of Christ, from love to God, in the exercise of faith upon him, with a view to his glory, and without dependence on them, acknowledging the imperfection of them, and looking unto Jesus for righteousness and life, in whom such find both, and so are blessed persons: or else the commandments of Jesus are intended, who is speaking in the context, Re 22:12 and is speaking of himself, and his, as the angel does in Re 22:6 Christ's commandments are his new commandment of love, and the ordinances of baptism, and the Lord's supper; which are to be observed in the same evangelical manner as the commandments of God, and to be kept exactly as they are delivered, without any alteration, addition, or diminution; and they are to be attended to immediately, and without delay; and such as regard them in a right way and manner are blessed; they have much pleasure and delight in the observance of them; these commandments are not grievous, especially when they have the presence of Christ, the discoveries of his love, and are under the gracious influences of his Spirit: or it may be rather the commandments in this book are designed, for it may be rendered, "that do its commandments"; keep the sayings of this book, as in Re 22:7 such as relate to the worship of God, and forbid the worship of the beast, which caution against idolatry, and exhort to come out of Babylon, and direct to follow the Lamb, and charge not to add or take from anything written in this prophecy; and such persons as keep the words of it are pronounced blessed, Re 1:3. The Alexandrian copy reads, "that wash their garments"; and so the Ethiopic version, and also the Vulgate Latin, which adds, "in the blood of the Lamb", agreeably to Re 7:13 and such whose persons and garments are washed in the blood of Christ are blessed indeed; they are justified by it, pardoned through it, and both they and their services are accepted on account of it. The instances of their happiness follow,that they may have right to the tree of life; or "power over the tree of life"; that is, Christ, not of government over him, but of enjoyment of him; a liberty of eating of the fruit of this tree, having interest in it, and so a right to partake of it; which right, or liberty, is not obtained by obedience to the commands of God, or Christ, or of this book, for this is what is due to God, and obligatory on men; and which, when done, is but their duty, and can merit nothing; though a cheerful and evangelical obedience to the divine will makes such appear to have a right to such a privilege, as the disciples of Christ are not made so, but appear to be such by bringing forth fruit, Joh 15:8 but to have interest in Christ, the tree of life, and a right, power, and liberty to eat thereof, is a free grace gift, Re 2:7 and happy are those who enjoy such a privilege! Pr 3:18.And may enter in through the gates into the city: the Ethiopic version reads, "into this holy city": and which intends not entrance into a particular church of Christ, the way into which is faith in Christ, and a profession of it, and submission to the ordinance of baptism; nor entrance into heaven, which, as a Gospel church, is often called a city, and into which none shall enter, but such who are justified by the righteousness of Christ, and are regenerated by his Spirit, the gates of it are Christ and his grace; but the holy city, the new Jerusalem, is meant, and entrance into that, which is so largely described in the preceding chapter, and particularly its gates; and they must be happy persons, indeed, who enter there; and their right to it is from, and lies in Christ, his blood, righteousness, and grace, under a sense of which they yield a ready obedience to his will, which makes their right to appear. Frequent mention is made of the gates of this city in the book of Zohar; and, says R. Isaac {i},"when the soul yrevb onkl hkwz, "is fit" (or worthy, or has a right) "to enter through the gates of Jerusalem" that is above, Michael the great prince goes with it, who anticipates for it the peace of the ministering angels, wondering at him, and inquiring concerning it, saying, "who is this that comes out of the wilderness", &c. So 3:6.''{i} Medrash Haneelam in Zohar in Gen. fol. 77. 1. Revelation 22:15Ver. 15. For without are dogs,.... That is, without the holy city are such persons who are comparable to dogs for their filthiness, impudence, and voraciousness, as are persecutors, heretics, and apostates, Mt 7:6. Some think Sodomites are intended, as in De 23:18. So Abarbinel and others interpret the law; and who abound in the Roman jurisdiction, called therefore Sodom, Re 11:8 and indeed all wicked men, who will be cast out into outer darkness, may be signified hereby. The Jews say {k},"when a man dies, if he be worthy (or righteous) he descends in the likeness of a lion to receive "his" soul, but if not, in the likeness of "a dog", concerning which David says, Ps 22:20.''And sorcerers, and whoremongers, and murderers, and idolaters; characters of the antichristian party, who will have no place in this city, or glorious kingdom of Christ; See Gill on "Re 21:8".And whosoever loveth and maketh a lie; who loves both to invent and tell lies, and loves to hear them told by others; meaning more especially the doctrinal lies of antichrist, which are spoken in hypocrisy by him, and his followers are given up to believe.{k} Raya Mchimna in Zohar in Numb. fol. 95. 2. Revelation 22:16Ver. 16. I Jesus have sent mine angel,.... As John, the writer of this book, sets down his own name, who was an eye and ear witness of the things contained in it, that they might be more surely believed, Re 22:8 so Christ, the author of it, puts his name Jesus to it, to engage the greater attention to hear and read, and keep the words of it, as well as to make it plain and manifest, who is the person speaking of his coming, Re 22:7 and who that has any value for Jesus the Saviour, but will give credit, and pay a regard to this revelation of his, which he sent by his angel, one of his ministering spirits, made by him, and under his command, he being the Creator, Lord, and head of angels: this expresses the dignity of his person, and is no inconsiderable proof of his deity: and this was done, in orderto testify, to bear witness to the truth of the things contained in it; to signify and show them, to set them forth in emblems and visions:unto you these things in the churches; to the servants of the Lord, Re 22:6 to John, and by him to others, to the pastors of the seven churches, who were epi, "over" the churches, as it may be rendered, and to the members of the churches, to all that were in them; for the Alexandrian copy, the Vulgate Latin and Arabic versions read en, "in"; the Syriac version renders it, Mdq, "before the churches". What John saw he wrote in a book, and sent it to these churches, Re 1:11. The words may be rendered, "concerning the churches"; and then the sense is, that the angel was sent to show to John, and by him to others, even to all the saints in all ages, the things relating to the church of Christ, in the several periods of time, represented in succession by the seven churches of Asia. Christ gives a further account of himself, for the greater confirmation of the faith of his people, in the certain accomplishment of the things herein written, by saying,I am the root and the offspring of David. The former of these is mentioned in the note, See Gill on "Re 5:5"; and the meaning of it is, either that Christ, as God, is David's Lord and head, from whom he had his being, both in a temporal and spiritual sense, and by whom he was supported and sustained; or that, as man, he sprung from the root of David, or descended from him; and so it falls in with the latter, which may be explanative of it, "the offspring of David"; that is, the soft of David, according to the flesh, a frequent name of the Messiah;See Gill on "Mt 1:1". God promised that the Messiah should be of the seed of David, and according to his promise he raised up unto Israel of his seed, a Saviour Jesus, the same person here speaking, Ac 13:23 who adds,and the bright and morning star; Christ is compared to a "star", as in Nu 24:17 for its light, the light of nature, and of grace, and of the new Jerusalem state being from him; and for its glory, his glory being the glory of the only begotten of the Father, and he having a glory, as Mediator, which his saints will ever behold, and be delighted with; and for its influence, all the blessings of grace, life, and righteousness, being from him; and to a "bright" star, because he is the brightness of his Father's glory, and so splendid, shining, and illustrious, that he is light itself, and in him is no darkness at all; and to a bright "morning" star, which shows the night is going off and the day is coming on, and is the phosphorus, or bringer of light; as Christ by his first coming, who was then the dayspring from on high, put an end to the night of Jewish darkness, and sprung the great Gospel day, so often spoken of by the prophets, and brought life and immortality to light by the Gospel, and showed the way to eternal life by himself; so by his second coming, to which this character refers, he will put an end to the night of antichristian darkness, Pagan, Papal, and Mahometan; so that there shall be no more night, and shall make an everlasting day, and bring such light into the holy city, that it shall need no candle, nor light of the sun or moon. The dawn of light at the Reformation was a presage of this, Re 2:28 called there the morning star. With great propriety and pertinence are these titles here assumed by Christ, as "the root and offspring of David", or David's son, when he was about to sit on the throne of his father David, and possess his kingdom in the most visible and glorious manner; and "the bright and morning star", when he was going to usher in such light into the new Jerusalem, as would make all other light unnecessary. Aijeleth Shahar, in the title of Ps 22:1 which is a psalm that belongs to the Messiah, is, by some Jewish writers {l}, interpreted, rqwbh bkwk, "the morning star", the title of Christ here.{l} Apud Kimchi in loc. Revelation 22:17Ver. 17. And the Spirit and the bride say, come,.... Hearing Christ say that he should come quickly, Re 22:7 the Spirit and the bride express an earnest wish, and a most affectionate desire after his coming: by "the Spirit" may be meant the Spirit of God in the hearts of his people, who not only convinces them of, and acquaints with the coming of Christ to judgment, and gives them reason to expect it, but fills their souls with the love of his appearance, so that they look and long for it, and hasten in the breathings of their souls after it: and this in like manner he may be said to wish for, and desire it in them, as he is said to cry "Abba", Father, in them, Ga 4:6 and to make intercession for them, Ro 8:26. Hence, some interpreters, by the spirit, understand such as have the Spirit, and are spiritual men; either have spiritual gifts, the gift of prophecy, as John, who in Re 22:20 expresses an ardent desire that Christ would come quickly; or regenerate men in common, who are born of the Spirit, and bear his name, Joh 3:5 and so by an hendyadis, "the Spirit and the bride" signify one and the same; namely, the spiritual bride of Christ, who is sanctified by the Spirit of God; even all the elect of God, whom Christ loved from all eternity, and who are espoused to him as a chaste virgin; the new Jerusalem, who is as a bride adorned for her husband, and is the bride, the Lamb's wife: these wait for the bridegroom's coming, and most earnestly desire it, as there is good reason for them so to do, since his appearing in itself will be a glorious one, being in his own glory, and his Father's, and the holy angels; and seeing then will be the solemnization of the marriage day between Christ and his church; it will be the saints' redemption day; they will then possess full salvation in soul and body; complete grace will be given to them, and glory will be revealed in them, and they shall be for ever with the Lord.And let him that heareth; what the Spirit and the bride say; or the words of this prophecy; or that has spiritual ears given him, and he hears so as to understand spiritual things, the kingdom of Christ, and the glories of it, let him join the Spirit and bride, andsay, come likewise; or express his wishes and desires in the same earnest and affectionate manner, that Christ would hasten his second coming:and let him that is athirst come. These seem to be the words of Christ inviting such who thirst after him, his grace and righteousness, after more knowledge of him, and communion with him, to come unto him, by faith, and partake thereof, Joh 7:37 or who thirst after his second coming, and the glories and delights of the new Jerusalem state, to come into it, and eat of the tree of life, and drink of the river of water of life in it; for the character seems to design such, to speak in the language of the Jews, who use like phrases with this, who hunger, Myyx Mym twtvl Myamuw, "and thirst to drink living water" {m}, as appears by what follows:and whosoever will, let him take the water of life freely. The water of life designs the free favour and love of God, and the communications and displays of it in the new Jerusalem state, even the comfort, refreshment, and glories of that state: to "take" it is to enjoy it, to partake of it, being led unto it, and that being given to them by Christ the Lamb in the midst of the throne, Re 7:17 and which is had "freely", without money, and without price, as in Isa 55:1 which seems to be referred to; for the happiness of this state, as well as eternal life, is the free gift of God through Christ; and the persons encouraged to partake of it are "whosoever will"; that is, whoever has a will to divine and spiritual things, wrought in him by God, for no man has such a will of himself, Php 2:13 though this does not so much regard the character of the person that may take of the water of life, as the free manner in which he may take it: so the Jews are wont to express themselves, when they would signify the liberty that might be used, or the free way in which anything might be taken, particularly when speaking of the law, and the things of it, lwjyw aby lwjyl huwrxlk, "whosoever has a mind to take, let him come and take", as it is said, Isa 55:1 "ho, everyone that thirsteth", &c. {n} that is, he is free to take, he is welcome to it; which passage referred to, is thus paraphrased by the Targumist, "ho, ybud lk, "whosoever "will" learn, let him come and learn, &c.{m} Raziel, fol. 31. 2. {n} Abot R. Nathan, c. 4l. Tzeror Hammor, fol. 79. 4. & 82. 4. Yalkut Simeoni, par. 2. fol. 54. 3. & 100. 2. Revelation 22:18Ver. 18. For I testify to every man,.... These are not the words of a scribe, who having wrote out a copy of this book, added the following adjuration to it, to deter persons from adding to it, or diminishing it; for the book is not yet finished, and both Christ and John speak after this; and to insert such a passage into the text would be a bold and daring action; nor are they even the words of John, the inspired writer of it, but of the Lord Jesus Christ, the faithful witness, as appears from Re 22:16 who in a most solemn manner declares to every man, high or low, rich or poor, of whatsoever character, or however dignified, either in a civil or ecclesiastic way,that heareth the words of the prophecy of this book read or explained,if any man shall add unto these things. To "add" to the things contained in this book, is not to deliver, or write an exposition of it, in a modest manner, with a sincere view to give light into it, agreeably to the analogy of faith; for to expound Scripture, or to preach from it, consistent with it, is not to add unto it, but to give the sense of it; but then may it be said to be added unto, and so this book, when it is wrested and perverted, and a false gloss is put upon it, as the Pharisees did upon the law; and when unwritten traditions are made to be equal to it, or above it, as the same persons made the traditions of the elders, whereby they transgressed the law, and made the word of God of none effect, and so broke through the precept given, De 4:2 as do the Papists in like manner; and when men pretend to visions and revelations, and make them the rule of faith and practice, and to confirm things that are neither in this book, nor in any other part of the word of God; and when men interpolate it, and set up human fictitious writings upon equal authority with it; which shows the authenticity of this book, and of all the whole Scripture, and the perfection of it, whose canon is closed with it: the punishment of such a crime follows,God shall add unto him the plagues that are written in this book; the things threatened to the antichristian party, Re 2:22 the seven last plagues in which the wrath of God is filled up, which will be inflicted on the same, Re 16:1, the lake of fire and brimstone, into which the beast, the false prophet, the devil, and all wicked men will be cast, Re 19:20 see Pr 30:5. Revelation 22:19Ver. 19. And if any man shall take away from the prophecy of this book,.... As he may be said to do, who denies the authority of this book, which has been done by some, and which the Holy Ghost foresaw; or takes it away from, or denies the reading of it to the people, as the Papists do with respect to the whole Scripture; and who wilfully pervert the sense of it, and will not have the things in it, relating to antichrist, to belong to him.God shall take away his part out of the book of life; by which is meant eternal election, which is the meaning of the phrase throughout this book, in which whoever are written shall certainly be saved. The worshippers of the beast, or the antichristian party, who are chiefly regarded here, are not written in it, Re 13:8 wherefore taking away the part of such, is only taking away that which they seemed to have; see Lu 8:18 and the sense is, that such shall be cast into the lake of fire, which is the second death, and will be the portion of all that are not written in the book of life, Re 20:15. The Alexandrian copy, one of Stephens's, and the Complutensian edition, read, "the tree of life"; and so do the Syriac and Ethiopic versions; the sense is the same; see Joh 15:2 and out of the holy city; the new Jerusalem, before described, a part in which is a right to enter into it through the gates, and possess the glories of it: what is mentioned here is only a seeming one, which wicked men may flatter themselves with; and the meaning is, that such shall never enter into it, and enjoy the happiness of it, but shall ever be without, Re 21:27and from the things which are written in this book; the blessings promised to the overcomers in Re 2:7 which such as detract from this book shall have no share in. The Alexandrian copy, with some others, and the Syriac version, leave out the copulative "and", and read "which are written", &c. connecting them with the book of life, and holy city, which are written, and spoken of, in this book. The Ethiopic version connects the words with the holy city, only reading them, "which is written", &c. The Jews say of their Talmud, that nothing is to be added to it, or diminished from it {o}.{o} Ganz. Tzemach David, par. 1. fol. 34. 1. Revelation 22:20Ver. 20. He which testifieth these things,.... Not the angel, Re 22:16 nor John, who sometimes used this way of speaking, Joh 21:24 but Christ, as appears from what follows; for hesaith, surely I come quickly; who not only asserts the speediness of his coming, as in Re 22:7 but expresses the certainty of it, so that it ought not to be doubted of by any, especially by his own people; though it may seem to be deferred, and, upon that account, be derided by ungodly men; and Christ may have some respect, in this strong repetition of it, to the certainty of the punishment that will then be inflicted upon such who add to, or diminish from this book; for he himself will certainly come in person, and execute the vengeance threatened. John next puts hisAmen to it, signifying his assent unto it, declaring his faith in it, and expressing his earnest desire after it, and wish for it: and in words at length adds,even so come, Lord Jesus; quickly, speedily as thou hast said, and in all thy glory; set up thy kingdom, let that come, introduce thy people into it, and destroy thine enemies; this he said as one that loved the appearance of Christ, longed for it, hastened to it, and was impatient at the delay of it. Revelation 22:21Ver. 21. The grace of our Lord Jesus Christ be with you all. Amen. That is, let a sense of the love of Christ, shown in all his regards to his church and people, which is always the same in itself, though the saints have not always the same perception of it, abide upon you: may you see your interest in the redeeming grace of Christ, in all its branches, and in his justifying, pardoning, sanctifying, and persevering grace; let the fulness of grace in Christ be the object of your trust and confidence; may you have a supply from it to enable you to overcome every temptation, to exercise every grace, and discharge every duty. This shows this book was written in the form of an epistle, and sent to the seven churches of Asia, Re 1:11 and through them to the churches in all ages. It begins with a salutation of them, Re 1:4 and ends with one commonly used by the Apostle Paul in all his epistles, 2Th 3:17. The Arabic version, instead of "you", reads "us"; and the Complutensian edition and the Syriac version read, "with all the saints".END OF THE NEW TESTAMENT