Revelation 22:17 Komentář

In this chapter we have, I. A further description of the heavenly state of the church (Rev 22:1-5). II. A confirmation of this and all the other visions of this book (Rev 22:6-19). III. The conclusion (Rev 22:20, Rev 22:21).

INTRODUCTION TO REVELATION 22 This chapter contains a further account of the above city, a confirmation of the visions of this book, and the conclusion of it. The city is further described by the river that ran by it, or through it, called a river of water of life, said to be pure and clear as crystal, and to have its rise from the throne of God and the Lamb; and by the tree of life in the midst of it, situated on each side the river, bearing twelve sorts of fruit, yielded every month, the leaves of which heal the nations, Rev 22:1 and the happiness of the inhabitants of it is set forth, by there being no curse in it; by the throne of God and the Lamb being in it; by the service of the saints in it; by the pleasure they enjoy, and the honour put upon them; by the light of the place, and the duration of the saints' reign, Rev 22:3 next follow testimonies concerning the authority of the book, and the truth of things in it; and first, the testimony of the angel that talked with John, declaring that the things in it were true and faithful; and that he was sent from the Lord God of the prophets to show to the saints things that would quickly come to pass; and that Christ himself would quickly come; and that they were happy who kept and observed the sayings and prophecies of it, Rev 22:6 then the testimony of John who saw and heard them, and was about to worship the angel that declared them, but was forbid by him, and dissuaded from it, by observing to him who he was, a fellow servant of his and of his brethren, and that God only was to be worshipped, Rev 22:8 who is ordered, as it seems by Christ, not to seal up the prophecies delivered to him, since the time of their fulfilment was at hand, when men would remain just as they were, whether ungodly and filthy, or righteous and holy, Rev 22:10 and who declares that he should quickly come to reward every man according to his works; and that he was the Alpha and Omega, the beginning and the end, the first and the last; and that they were happy that did his commandments, since it would appear they had a right to the tree of life, and to entrance through the gates into the city before described, when wicked men, whose characters are given, would be without, Rev 22:12 and still more clearly and fully Christ asserts himself to be the author of this revelation, and the sender of the angel, to testify it to the church, who is David's root and offspring, and the morning star, whose coming is to be wished for by the Spirit and bride, and every truly gracious soul, Rev 22:16 and to show the perfection and authority of this book, as well as of the whole Scripture, and to deter persons from adding to it, or taking from it, he threatens to inflict on such persons the plagues herein written, and to take the names of such out of the book of life, out of the holy city, and from the things written in this book, Rev 22:18 and then he delivers out a fresh asseveration of his speedy coming, to which John adds his hearty "Amen", and earnest request that he would come quickly; and the book is concluded with a benediction usual in the epistles, especially in those of the Apostle Paul, Rev 22:20.

And the Spirit and the bride say, come,.... Hearing Christ say that he should come quickly, Rev 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, Gal 4:6 and to make intercession for them, Rom 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 Rev 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, and say, 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, , "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, Rev 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, Phi 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, "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, , "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.

Since therefore we have such proofs, it is not necessary to seek the truth among others which it is easy to obtain from the Church; since the apostles, like a rich man [depositing his money] in a bank, lodged in her hands most copiously all things pertaining to the truth: so that every man, whosoever will, can draw from her the water of life. For she is the entrance to life; all others are thieves and robbers.

And he says the Spirit, that is, the prophetic spirit, and the bride, the universal and the church everywhere, say Come. For we have been commanded to seek the second coming of the Lord, but also to place it in prayer; for he who says, "Your kingdom come," (Matt. 6:10) asks of God the kingdom of Christ, which is the kingdom of the Father and of the Spirit. And let the one who hears say, Come. And everyone, he says, hearing the words present, and you, John, make prayer for the coming of the kingdom of Christ. He says this, urging all to works and practices of righteousness; for no one, not having righteousness firmly established in himself, would make prayer for the coming of Christ, in which he will be demanded an account of the words in which he lived. And he who thirsts, he says, let him come; let him who wills take the free gift of the water of life; and in how long the time will come of my presence, says the Lord, to the fountain of life, to the practice of virtue affix your mouth. "And all of you who have no money, come, buy, and drink without money and without price." (Isa. 55:1) Isaiah admonishes us, prophesying the same things beforehand to the Lord. And it has also been said in the passages that one receives the gift of virtue's reward after enduring sweats and toils, since "the sufferings of the present time are not worthy to be compared with the glory to be revealed to us, (Rom. 8:18) according to the words of Paul the most wise.

How is it that he who wishes may take [of the tree of life] when he had said, “No one can come to me unless the Father who sent me draws him,” unless because we know that one who was previously unwilling becomes willing through divine inspiration? So also here free will is fittingly included when he says, “Let him who desires take,” since immediately grace is proclaimed when he says, “the water of life without price.” To be sure, [this means] let him take the water of life without price, even though no good [works] have gone before. As the apostle says, “What have you that you did not receive?” Therefore, we receive by grace from God even the will to come, and to this we have brought nothing beforehand so that we might be [willing]. How much more, therefore, [do we bring nothing] so that from being sinners we might be made righteous.

The Holy Spirit and the church call all to come to salvation.… And whoever keeps the words of this prophecy and hears him whom the Lord himself has commanded [to speak], he is worthy to be taught.

Salvation is given without any price and without any barter. Rather, he who desires to be saved, he will enter and will either receive free of charge the regeneration of baptism, or he will receive the remedy of repentance without cost or charge. The prophet spoke in a similar manner: “All who thirst, come to the waters; and you who have no money, hasten, come, buy and eat.”

The church and the Spirit in her crying out in our hearts “Abba, Father” call for the coming of the only begotten Son of God. Indeed, every faithful person who hears prays to God the Father as he has been taught, “Your kingdom come!”

And the Spirit and the bride say, "Come." The head and the body of the Church, each individual member, exhort to faith.

And let him who hears say, "Come." Whoever has received the inner light of faith or charity in his mind, let him call others to the same.

Let him who thirsts come. Whoever desires, let him take the water of life freely. Thus free will is addressed by saying, "Whoever desires, let him take," so that grace is immediately proclaimed in what follows: "the water of life freely." Certainly without any preceding merits. For even the desire itself is a gift of God.

The river of the water of life, Rev 22:1. The tree of life, Rev 22:2. There is no curse nor darkness in the city of God, Rev 22:3-5. The angel assures John of the truth of what he has heard, and states that the time of the fulfillment is at hand, Rev 22:6, Rev 22:7. He forbids John to worship him, Rev 22:8, Rev 22:9. Again he states that the time of the fulfillment of the prophecies of this book is at hand, Rev 22:10-12. Christ is Alpha and Omega, Rev 22:13. The blessedness of those who keep his commandments; they enter through the gates into the city, Rev 22:14. All the unholy are excluded, Rev 22:15. Christ sent his angel to testify of those things in the Churches, Rev 22:16. The invitation of the Spirit and the bride, Rev 22:17. A curse denounced against those who shall either add to or take away front the prophecies of this book, Rev 22:18, Rev 22:19. Christ cometh quickly, Rev 22:20. The apostolical benediction, Rev 22:21.

The Spirit and the bride - All the prophets and all the apostles; the Church of God under the Old Testament, and the Church of Christ under the New. Say, Come - Invite men to Jesus, that by him they may be saved and prepared for this kingdom. Let him that heareth - Let all who are privileged with reading and hearing the word of God, join in the general invitation to sinners. Him that is athirst - He who feels his need of salvation, and is longing to drink of the living fountain. And whosoever will - No soul is excluded: Jesus died for every man; every man may be saved; therefore let him who wills, who wishes for salvation, come and take the water of life freely - without money or price!

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. (Rev. 22:1-21) pure--A, B, Vulgate, and HILARY 22, omit. water of life--infinitely superior to the typical waters in the first Paradise (Gen 2:10-14); and even superior to those figurative ones in the millennial Jerusalem (Eze 47:1, Eze 47:12; Zac 14:8), as the matured fruit is superior to the flower. The millennial waters represent full Gospel grace; these waters of new Jerusalem represent Gospel glory perfected. Their continuous flow from God, the Fountain of life, symbolizes the uninterrupted continuance of life derived by the saints, ever fresh, from Him: life in fulness of joy, as well as perpetual vitality. Like pure crystal, it is free from every taint: compare Rev 4:6, "before the throne a sea of glass, like crystal." clear--Greek, "bright."

Reply of the spiritual Church and John to Christ's words (Rev 22:7, Rev 22:12, Rev 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" (Rev 22:7, Rev 22:12); Rev 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, Rev 1:3; Joh 10:16. Let him that hears and obeys Jesus' voice (Rev 22:16; Rev 1:3) join in praying "Come." Compare Rev 6:1, Rev 6:10; see on Rev 6:1. In the other view, which makes "Come" an 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" (Rev 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" (Rev 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.