---
title: "Commentary Critical and Explanatory on the Whole Bible -  Revelation 22"
description: "CHAPTER 22   :-. THE RIVER
OF LIFE: THE
TREE OF LIFE:
THE OTHER
BLESSEDNESSES OF THE
REDEEMED. JOHN
FORBIDDEN TO WORSHIP
THE ANGEL. NEARNESS
OF CHRIST"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/revelation/22"
---

CHAPTER 22

. 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.

**1. pure**—A, B, *Vulgate,*
and HILARY 22, omit.
**water of life**—infinitely
superior to the typical waters in the first Paradise (); and even superior to those figurative ones in the
millennial Jerusalem ([Ezekiel 47:1](../../../kjv/ezekiel/47/1);
[Ezekiel 47:12](../../../kjv/ezekiel/47/12); [Zechariah 14:8](../../../kjv/zechariah/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 [Revelation 4:6](../../../kjv/revelation/4/6), "before the
throne a sea of glass, like crystal."
**clear**—*Greek,*
"bright."

**2.** The harmonious unity of
Scripture is herein exhibited. The Fathers compared it to a ring, an
unbroken circle, returning into itself. Between the events of Genesis
and those at the close of the Apocalypse, at least six thousand or
seven thousand years intervene; and between Moses the first writer
and John the last about one thousand five hundred years. How striking
it is that, as in the beginning we found Adam and Eve, his bride, in
innocence m Paradise, then tempted by the serpent, and driven from
the tree of life, and from the pleasant waters of Eden, yet not
without a promise of a Redeemer who should crush the serpent; so at
the close, the old serpent cast out for ever by the second Adam, the
Lord from heaven, who appears with His Bride, the Church, in a better
Paradise, and amidst better waters (): the tree of life also is there with all its *healing*
properties, not guarded with a flaming sword, but open to all who
overcome ([Revelation 2:7](../../../kjv/revelation/2/7)), and there is
no more curse.
**street of it**—that is,
of the city.
**on either side of the
river**—ALFORD
translates, "In the midst of the street of it (the city) and of
the river, on one side and on the other" (for the second *Greek,*
"*enteuthen,*" A, B, and *Syriac* read, *ekeithen:*
the sense is the same; compare *Greek,* [Revelation 2:7](../../../kjv/revelation/2/7)); thus the trees were on each side in the middle of the
space between the street and the river. But from [Revelation 2:7](../../../kjv/revelation/2/7), I prefer *English Version.* The antitype exceeds the
type: in the first Paradise was only *one* tree of life; now
there are "*very many* trees *at the bank of the river,
on the one side and on the other.*" To make good sense,
supposing there to be but *one* tree, we should either, as MEDE,
suppose that the *Greek* for *street* is a *plain*
washed on both sides by the river (as the first Paradise was washed
on one side by the Tigris, on the other by the Euphrates), and that
in the midst of the plain, which itself is in the midst of the
river's branches, stood the tree: in which case we may translate, "In
the midst of the street (plain) *itself,* and of the river
(having two branches flowing) on this and on that side, was there the
tree of life." Or else with DURHAM
suppose, *the tree* was in the midst of the river, and extending
its branches to both banks. But compare [Revelation 2:7](../../../kjv/revelation/2/7), the millennial type of the final Paradise; which shows
that there are several trees of the one kind, all termed "the
tree of life." Death reigns now because of sin; even in the
millennial earth sin, and therefore death, though much limited, shall
not altogether cease. But in the final and heavenly city on earth,
sin and death shall utterly cease.
**yielded her fruit every
month**—*Greek,* "according to each month"; each
month had its own proper fruit, just as different seasons are now
marked by their own productions; only that then, unlike now, there
shall be *no season without its fruit,* and there shall be an
endless variety, answering to *twelve,* the number symbolical of
the world-wide Church (compare *Note,* see on [Revelation 2:7](../../../kjv/revelation/2/7); [Revelation 22:2](../../../kjv/revelation/22/2)). ARCHBISHOP
WHATLEY thinks that the
tree of life was among the trees of which Adam *freely ate*
([Genesis 2:9](../../../kjv/genesis/2/9); [Genesis 2:16](../../../kjv/genesis/2/16);
[Genesis 2:17](../../../kjv/genesis/2/17)), and that his
continuance in immortality was dependent on his *continuing* to
eat of this tree; having forfeited it, he became liable to death; but
still the effects of having eaten of it for a time showed themselves
in the longevity of the patriarchs. God could undoubtedly endue a
tree with special medicinal powers. But [Genesis 2:17](../../../kjv/genesis/2/17) seems to imply, *man had not yet taken of the tree,*
and that if he had, he would have lived for ever, which in his then
fallen state would have been the greatest curse.
**leaves . . . for . . .
healing**— ([Ezekiel 47:9](../../../kjv/ezekiel/47/9);
[Ezekiel 47:12](../../../kjv/ezekiel/47/12)). The *leaves*
shall be the *health-giving* preventive securing the redeemed
against, not healing them of, sicknesses, while "the fruit shall
be for meat." In the millennium described in [Ezekiel 47:1-23](../../../kjv/ezekiel/47/1-23);
[Revelation 20:1-15](../../../kjv/revelation/20/1-15), the Church
shall give the Gospel-tree to the nations outside Israel and the
Church, and so shall heal their spiritual malady; but in the *final*
and *perfect* new Jerusalem here described, the state of all is
eternally fixed, and no saving process goes on any longer (compare [Revelation 20:1-66](../../../kjv/revelation/20/1-66)). ALFORD utterly
mistakes in speaking of "nations outside," and "dwelling
on the renewed earth, organized under kings, and saved by the
influences of the heavenly city" (!) Compare [Revelation 21:2](../../../kjv/revelation/21/2);
[Revelation 21:10-27](../../../kjv/revelation/21/10-27); the "nations"
mentioned ([Revelation 21:24](../../../kjv/revelation/21/24)) are those
which have long before, namely, in the millennium ([Revelation 21:24](../../../kjv/revelation/21/24)), become the Lord's and His Christ's.

**3. no more curse**—of which the
earnest shall be given in the millennium (). God can only dwell where the curse and its cause, the
cursed thing sin ([Joshua 7:12](../../../kjv/joshua/7/12)), are
removed. So there follows rightly, "But the throne of God and of
the Lamb (who redeemed us from the curse, [Galatians 3:10](../../../kjv/galatians/3/10);
[Galatians 3:13](../../../kjv/galatians/3/13)) shall be in it."
Compare in the millennium, [Galatians 3:13](../../../kjv/galatians/3/13).
**serve him**—with *worship*
([Revelation 7:15](../../../kjv/revelation/7/15)).

**4. see his face**—revealed in
divine glory, *in Christ Jesus.* They shall see and know Him
with intuitive knowledge of Him, *even as they are known by Him*
([1 Corinthians 13:9-12](../../../kjv/1-corinthians/13/9-12)), and
face to face. Compare [1 Timothy 6:16](../../../kjv/1-timothy/6/16);
[John 14:9](../../../kjv/john/14/9). God the Father can only
be seen in Christ.
**in**—*Greek,* "*on*
their foreheads." Not only shall they personally and in secret
([Revelation 3:17](../../../kjv/revelation/3/17)) know their sonship,
but they shall be known as sons of God to all the citizens of the new
Jerusalem, so that the free flow of mutual love among the members of
Christ's family will not be checked by suspicion as here.

**5. there**—so ANDREAS.
But A, B, *Vulgate,* and *Syriac* read, "(there shall
be no night) any longer"; *Greek,* "*eti,*"
for "*ekei.*"
**they need**—A, *Vulgate,*
and *Coptic* read the future, "they *shall* not have
need." B reads, "(and there shall be) no need."
**candle**—*Greek,*
"lamp." A, *Vulgate, Syriac,* and *Coptic* insert
"light (*of a candle,* or *lamp*)." B Omits it.
**of the sun**—so A. But B
omits it.
**giveth . . .
light**—"illumines." So *Vulgate* and *Syriac.*
But A reads, "*shall* give light."
**them**—so B and ANDREAS.
But A reads, "*upon* them."
**reign**—with a glory
probably transcending that of their reign in heaven with Christ over
the millennial nations in the flesh described in [Revelation 20:4](../../../kjv/revelation/20/4);
[Revelation 20:6](../../../kjv/revelation/20/6); that reign was but for
a limited time, "a thousand years"; this final reign is
"unto the ages of the ages."

**6. These sayings are true**—thrice
repeated ([Revelation 19:9](../../../kjv/revelation/19/9); [Revelation 21:5](../../../kjv/revelation/21/5)).
For we are slow to believe that God is as good as He is. The news
seems to us, habituated as we are to the misery of this fallen world,
too good to be true [NANGLE].
They are no dreams of a visionary, but the realities of God's sure
word.
**holy**—so ANDREAS.
But A, B, *Vulgate, Syriac,* and *Coptic* read, "(the
Lord God of the) *spirits* (of the prophets)." The Lord God
who with His Spirit inspired their spirits so as to be able to
prophesy. There is but one Spirit, but individual prophets, according
to the measure given them ([Revelation 21:5](../../../kjv/revelation/21/5)), had their own spirits [BENGEL]
([1 Peter 1:11](../../../kjv/1-peter/1/11); [2 Peter 1:21](../../../kjv/2-peter/1/21)).
**be done**—*Greek,*
"come to pass."

**7.** "And" is omitted in
*Coptic* and ANDREAS
with *English Version,* but is inserted by A, B, *Vulgate*
and *Syriac.*
**blessed**— ().

**8.** Both here and in [Revelation 19:9](../../../kjv/revelation/19/9);
[Revelation 19:10](../../../kjv/revelation/19/10), the apostle's falling
at the feet of the angel is preceded by a glorious promise to the
Church, accompanied with the assurance, that "These are the true
sayings of God," and that those are "blessed" who keep
them. Rapturous emotion, gratitude, and adoration, at the prospect of
the Church's future glory transport him out of himself, so as all but
to fall into an unjustifiable act; contrast his opposite feeling at
the prospect of the Church's deep fall [AUBERLEN],
see on [Revelation 22:1](../../../kjv/revelation/22/1); [Revelation 22:1](../../../kjv/revelation/22/1).
**saw . . . and heard**—A,
B, *Vulgate,* and *Syriac* transpose these verbs. Translate
literally, "I John (was he) who heard and saw these things."
It is observable that in [Revelation 19:10](../../../kjv/revelation/19/10),
the language is, "I fell before his feet to worship him";
but here, "I fell down to worship (God?) *before the feet*
of the angel." It seems unlikely that John, when once reproved,
would fall into the very same error again. BENGEL'S
view, therefore, is probable; John had first intended to worship *the
angel* ([Revelation 19:10](../../../kjv/revelation/19/10)), but now
only *at his feet* intends to worship (God). The angel does not
even permit this.

**9.** Literally, "See not";
the abruptness of the phrase marking the angel's abhorrence of the
thought of *his* being worshipped however indirectly. Contrast
the fallen angel's temptation to Jesus, "Fall down and worship
me" ([Matthew 4:9](../../../kjv/matthew/4/9)).
**for**—A, B, *Vulgate,
Syriac, Coptic,* ANDREAS,
and CYPRIAN omit "for";
which accords with the abrupt earnestness of the angel's prohibition
of an act derogatory to God.
**and of**—"and (the
fellow servant) of thy brethren."

**10. Seal not**—But in [Daniel 12:4](../../../kjv/daniel/12/4);
[Daniel 12:9](../../../kjv/daniel/12/9) (compare [Daniel 12:9](../../../kjv/daniel/12/9)), the command is, "Seal the book," for the vision
shall be "for many days." The fulfilment of Daniel's
prophecy was distant, that of John's prophecy is near. The New
Testament is the time of the end and fulfilment. The Gentile Church,
for which John wrote his Revelation, needs more to be impressed with
the shortness of the period, as it is inclined, owing to its Gentile
origin, to conform to the world and forget the coming of the Lord.
The Revelation points, on the one hand, to Christ's coming as
distant, for it shows the succession of the seven seals, trumpets,
and vials; on the other hand, it proclaims, "Behold, I come
quickly." So Christ marked many events as about to intervene
before His coming, and yet He also says "Behold, I come
quickly," because our right attitude is that of continual
prayerful watching for His coming ([Matthew 25:6](../../../kjv/matthew/25/6);
[Matthew 25:13](../../../kjv/matthew/25/13); [Matthew 25:19](../../../kjv/matthew/25/19);
[Mark 13:32-37](../../../kjv/mark/13/32-37) [AUBERLEN];
compare [Revelation 1:3](../../../kjv/revelation/1/3)).

**11. unjust**—"unrighteous";
in relation to one's fellow men; opposed to "righteous," or
"just" (as the *Greek* may be translated) below. More
literally, "he that *doeth unjustly,* let him *do
unjustly* still."
**filthy**—in relation to
one's own soul as unclean before God; opposed to holy,"
consecrated to God as pure. A omits the clause, "He which is
filthy let him be filthy still." But B supports it. In the
letter of the Vienne and Lyons Martyrs (in EUSEBIUS)
in the second century, the reading is, "He that is *lawless*
(*Greek,* '*anomos*') let him be lawless; and he that is
righteous let him be righteous (literally, 'be justified') still."
No manuscript is so old. A, B, *Vulgate, Syriac, Coptic,*
ANDREAS, and CYPRIAN
read, "let him do righteousness" ([1 John 2:29](../../../kjv/1-john/2/29);
[1 John 3:7](../../../kjv/1-john/3/7)). The punishment of sin
is sin, the reward of holiness is holiness. Eternal punishment is not
so much an arbitrary law, as a result necessarily following in the
very nature of things, as the fruit results from the bud. No worse
punishment can God lay on ungodly men than to give them up to
themselves. The solemn lesson derivable from this verse is, Be
converted now in the short time left ([1 John 3:7](../../../kjv/1-john/3/7), end) before "I come" ([Revelation 22:7](../../../kjv/revelation/22/7);
[Revelation 22:12](../../../kjv/revelation/22/12)), or else you must
remain unconverted for ever; sin in the eternal world will be left to
its own natural consequences; holiness in germ will there develop
itself into perfect holiness, which is happiness.

**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](../../../kjv/revelation/22/7)).
**my reward is with me**—
([Isaiah 40:10](../../../kjv/isaiah/40/10); [Isaiah 62:11](../../../kjv/isaiah/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](../../../kjv/revelation/1/8); [Revelation 1:17](../../../kjv/revelation/1/17);
[Revelation 21:6](../../../kjv/revelation/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](../../../kjv/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 (; compare [Philippians 3:2](../../../kjv/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 ().
**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](../../../kjv/revelation/22/7);
[Revelation 22:12](../../../kjv/revelation/22/12); [Revelation 22:16](../../../kjv/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](../../../kjv/revelation/22/7);
[Revelation 22:12](../../../kjv/revelation/22/12)); [Revelation 22:12](../../../kjv/revelation/22/12) 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](../../../kjv/revelation/1/3);
[John 10:16](../../../kjv/john/10/16). Let him that hears and
obeys Jesus' voice ([Revelation 22:16](../../../kjv/revelation/22/16);
[Revelation 1:3](../../../kjv/revelation/1/3)) join in praying "Come."
Compare [Revelation 6:1](../../../kjv/revelation/6/1); [Revelation 6:10](../../../kjv/revelation/6/10);
see on [Revelation 6:1](../../../kjv/revelation/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"
([Revelation 22:1](../../../kjv/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](../../../kjv/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](../../../kjv/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 ([Song of Solomon 8:14](../../../kjv/song-of-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.

```json
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