1He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb,
2in the middle of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations.
3There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants will serve him.
4They will see his face, and his name will be on their foreheads.
5There will be no night, and they need no lamp light or sun light; for the Lord God will illuminate them. They will reign forever and ever.
6He said to me, “These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon.”
7“Behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book.”
8Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things.
9He said to me, “See you don’t do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God.”
10He said to me, “Don’t seal up the words of the prophecy of this book, for the time is at hand.
11He who acts unjustly, let him act unjustly still. He who is filthy, let him be filthy still. He who is righteous, let him do righteousness still. He who is holy, let him be holy still.”
12“Behold, I come quickly. My reward is with me, to repay to each man according to his work.
13I am the Alpha and the Omega, the First and the Last, the Beginning and the End.
14Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.
15Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
16I, Jesus, have sent my angel to testify these things to you for the assemblies. I am the root and the offspring of David, the Bright and Morning Star.”
17The Spirit and the bride say, “Come!” He who hears, let him say, “Come!” He who is thirsty, let him come. He who desires, let him take the water of life freely.
18I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book.
19If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.
20He who testifies these things says, “Yes, I come quickly.” Amen! Yes, come, Lord Jesus.
21The grace of the Lord Jesus Christ be with all the saints. Amen.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~924 words.
Matthew Henry. This tree of life is fed by the pure waters of the river that comes from the throne of God. He that adds to the word of God draws down upon himself all the plagues written in this book; and he who takes any thing away from it cuts himself off from all the promises and privileges of it. By the messengers he chose, to reveal these things to the world; the holy angels showed them to holy men of God; and God would not employ his saints and angels in deceiving the world. 3. What comes from heaven in a promise should be sent back to heaven in a prayer, "Come, Lord Jesus, put an end to this state of sin, sorrow, and temptation; gather thy people out of this present evil world, and take them up to heaven, that state of perfect purity, peace, and joy, and so finish thy great design, and fulfil all that word in which thou hast caused thy people to hope." He will come quickly; let this word be always sounding in our ear, and let us give all diligence that we may be found of him in peace, without spot and blameless.
Jamieson–Fausset–Brown. 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 (Mat 25:6, Mat 25:13, Mat 25:19; Mar 13:32-37 [AUBERLEN]; compare Rev 1:3). 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 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. 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 (Rev 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. 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.
Jonathan Edwards. That the thing which is intended by these words was, That now, the revelation of the mind and will of God was finished, the great standing rule of faith and practice sealed, no further means of grace were to be expected, and no additions to the word of God, and no other revelations, should be given till his last coming; and that therefore they that would not well improve those means and this revelation, and were not made righteous and holy thereby, should continue in a state of sin forever. They that are wise and holy shall increase in wisdom, and be built up in holiness, by this revelation; but they that are unwise, let them continue without understanding, and they that are unholy and unrighteous, let them continue still to do wickedly. God would never provide any further means than this word, those Holy Scriptures which were now completed and sealed. I say, that this is Christ’s meaning, is much confirmed by the words of the same glorious person, with which are ended and sealed the visions of Daniel, Dan. xii. 9, 10.
C. H. Spurgeon, sermons. Let us go at once to our text—“Whosoever will, let him take the water of life freely.” Now, there are four things very plain from our text, namely, that first, there is a “water of life;” that secondly, the invitation is very wide—“Whosoever will;” that thirdly, the path is clear, for it says, “Whoever will, let him come;” and then again, that, fourthly, the only rule that is prescribed is—let him take it “freely.” That is the only price demanded, and the only condition, which indeed is not a condition, but a death-blow to all conditions. I hope to expand that word, this morning, to beat out the golden grain into goldleaf, and may God the Holy Spirit speak this day with his minister, and may some who have never come to Jesus before, now come to him for the first time. Come and be with me where I am.” Nay, further than this, this is not only Christ’s cry to you; but if you be a believer, this is your cry to Christ—“Come! come!” You will be longing for his second advent; you will be saying, “Come quickly, even so come Lord Jesus.” And you will be always panting for nearer and closer communion with him. THE CRY OF THE CHRISTIAN RELIGION is the simple word, “Come.” The Jewish law said, “Go, and take heed unto thy steps as to the path in which thou shalt walk.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
Come and Welcome · Revelation 22:17
I hope to expand that word, this morning, to beat out the golden grain into goldleaf, and may God the Holy Spirit speak this day with his minister, and may some who have never come to Jesus before, now come to him for the first time. Come and be with me where I am.” Nay, further than this, this is not only Christ’s cry to you; but if you be a believer, this is your cry to Christ—“Come! come!” You will be longing for his second advent; you will be saying, “Come quickly, even so come Lord Jesus.” And you will be always panting for nearer and closer communion with him. THE CRY OF THE CHRISTIAN RELIGION is the simple word, “Come.” The Jewish law said, “Go, and take heed unto thy steps as to the path in which thou shalt walk.
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).
The heavenly state which was before described as a city, and called the new Jerusalem, is here described as a paradise, alluding to the earthly paradise which was lost by the sin of the first Adam; here is another paradise restored by the second Adam. A paradise in a city, or a whole city in a paradise! In the first paradise there were only two persons to behold the beauty and taste the pleasures of it; but in this second paradise whole cities and nations shall find abundant delight and satisfaction. And here observe,
I. The river of paradise. The earthly paradise was well watered: no place can be pleasant or fruitful that is not so. This river is described, 1. By its fountain-head - the throne of God and the Lamb. All our springs of grace, comfort, and glory, are in God; and all our streams from him are through the mediation of the Lamb. 2. By its quality - pure and clear as crystal. All the streams of earthly comfort are muddy; but these are clear, salutary, and refreshing, giving life, and preserving life, to those who drink of them.
II. The tree of life, in this paradise. Such a tree there was in the earthly paradise, Gen 2:9. This far excels it. And now, as to this tree, observe, 1. The situation of it - in the midst of the street, and on either side the river; or, as might have been better rendered, in the midst between the terrace-walk and the river. This tree of life is fed by the pure waters of the river that comes from the throne of God. The presence and perfections of God furnish out all the glory and blessedness of heaven. 2. The fruitfulness of this tree. (1.) It brings forth many sorts of fruit - twelve sorts, suited to the refined taste of all the saints. (2.) It brings forth fruit at all times - yields its fruit every month. This tree is never empty, never barren; there is always fruit upon it. In heaven there is not only a variety of pure and satisfying pleasures, but a continuance of them, and always fresh. (3.) The fruit is not only pleasant, but wholesome. The presence of God in heaven is the health and happiness of the saints; there they find in him a remedy for all their former maladies, and are preserved by him in the most healthful and vigorous state.
III. The perfect freedom of this paradise from every thing that is evil (Rev 22:3): There shall be no more curse; no accursed one - katanathema, no serpent there, as there was in the earthly paradise. Here is the great excellency of this paradise. The devil has nothing to do there; he cannot draw the saints from serving God to be subject to himself, as he did our first parents, nor can he so much as disturb them in the service of God.
IV. The supreme felicity of this paradisiacal state. 1. There the saints shall see the face of God; there they shall enjoy the beatific vision. 2. God will own them, as having his seal and name on their foreheads. 3. They shall reign with him for ever; their service shall be not only freedom but honour and dominion. 4. All this shall be with perfect knowledge and joy. They shall be full of wisdom and comfort, continually walking in the light of the Lord; and this not for a time, but for ever and ever.
We have here a solemn ratification of the contents of this book, and particularly of this last vision (though some think it may not only refer to the whole book, but to the whole New Testament, yea, to the whole Bible, completing and confirming the canon of scripture); and here, 1. This is confirmed by the name and nature of that God who gave out these discoveries: he is the Lord God, faithful and true, and so are all his sayings. 2. By the messengers he chose, to reveal these things to the world; the holy angels showed them to holy men of God; and God would not employ his saints and angels in deceiving the world. 3. They will soon be confirmed by their accomplishment: they are things that must shortly be done; Christ will make haste, he will come quickly, and put all things out of doubt; and then those will prove the wise and happy men who have believed and kept his words. 4. By the integrity of that angel who had been the apostle's guide and interpreter in these visions; this integrity was such that he not only refused to accept religious adoration from John, but once and again reproved him for it. He who was so tender of the honour of God, and so displeased with what was a wrong to God, would never come in his name to lead the people of God into mere dreams and delusions; and it is a still further confirmation of the sincerity of this apostle that he confesses his own sin and folly, into which he had now again relapsed, and he leaves this his failing on perpetual record: this shows he was a faithful and an impartial writer. 5. By the order given to leave the book of the prophecy open, to be perused by all, that they might labour to understand it, that they might make their objections against it, and compare the prophecy with the events. God here deals freely and openly with all; he does not speak in secret, but calls every one to witness to the declarations here made, Rev 22:10. 6. By the effect this book, thus kept open, will have upon men; those that are filthy and unjust will take occasion thence to be more so, but it will confirm, strengthen, and further sanctify those that are upright with God; it will be a savour of life to some and of death to others, and so will appear to be from God, Rev 22:12. 7. It will be Christ's rule of judgment at the great day; he will dispense rewards and punishments to men according as their works agree or disagree with the word of God; and therefore that word itself must needs be faithful and true. 8. It is the word of him who is the author, finisher, and rewarder of the faith and holiness of his people, Rev 22:13, Rev 22:14. He is the first and the last, and the same from first to last, and so is his word too; and he will by this word give to his people, who conform themselves to it, a right to the tree of life, and an entrance into heaven; and this will be a full confirmation of the truth and authority of his word, since it contains the title and evidence of that confirmed state of holiness and happiness that remains for his people in heaven. 9. It is a book that condemns and excludes from heaven all wicked, unrighteous persons, and particularly those that love and make lies (Rev 22:15), and therefore can never be itself a lie. 10. It is confirmed by the testimony of Jesus, which is the Spirit of prophecy. And this Jesus, as God, is the root of David, though, as man, his offspring - a person in whom all uncreated and created excellencies meet, too great and too good to deceive his churches and the world. He is the fountain of all light, the bright and the morning star, and as such has given to his churches this morning light of prophecy, to assure them of the light of that perfect day which is approaching. 11. It is confirmed by an open and general invitation to all to come and partake of the promises and privileges of the gospel, those streams of the water of life; these are tendered to all who feel in their souls a thirst which nothing in this world can quench. 12. It is confirmed by …
We have now come to the conclusion of the whole, and that in three things: -
I. Christ's farewell to his church. He seems now, after he has been discovering these things to his people on earth, to take leave of them, and return to heaven; but he parts with them in great kindness, and assures them it shall not be long before he comes again to them: Behold, I come quickly. As when he ascended into heaven, after his resurrection, he parted with a promise of his gracious presence, so here he parts with a promise of a speedy return. If any say, "Where is the promise of his coming, when so many ages have passed since this was written?" let them know he is not slack to his people, but long-suffering to his enemies: his coming will be sooner than they are aware, sooner than they are prepared, sooner than they desire; and to his people it will be seasonable. The vision is for an appointed time, and will not tarry. He will come quickly; let this word be always sounding in our ear, and let us give all diligence that we may be found of him in peace, without spot and blameless.
II. The church's hearty echo to Christ's promise, 1. Declaring her firm belief of it: Amen, so it is, so it shall be. 2. Expressing her earnest desire of it: Even so, come, Lord Jesus; make hast, my beloved, and be thou like a roe, or like a young hart on the mountain of spices. Thus beats the pulse of the church, thus breathes that gracious Spirit which actuates and informs the mystical body of Christ; and we should never be satisfied till we find such a spirit breathing in us, and causing us to look for the blessed hope, and glorious appearance of the great God and our Saviour Jesus Christ. This is the language of the church of the first-born, and we should join with them, often putting ourselves in mind of his promise. What comes from heaven in a promise should be sent back to heaven in a prayer, "Come, Lord Jesus, put an end to this state of sin, sorrow, and temptation; gather thy people out of this present evil world, and take them up to heaven, that state of perfect purity, peace, and joy, and so finish thy great design, and fulfil all that word in which thou hast caused thy people to hope."
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 (Rev 22:1): the tree of life also is there with all its healing properties, not guarded with a flaming sword, but open to all who overcome (Rev 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, Joh 19:18); thus the trees were on each side in the middle of the space between the street and the river. But from Eze 47:7, 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 Eze 47:12, 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 Rev 12:1; Rev 21:14). ARCHBISHOP WHATLEY thinks that the tree of life was among the trees of which Adam freely ate (Gen 2:9, Gen 2:16-17), 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 Gen 3:22 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-- (Eze 47:9, Eze 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 Eze. 47:1-23 and Rev 20:1-15, the Church shall give the Gospel-tree to the nations outside Israel and the Church, and so shall heal t…
Source · Public Domain (CC Public Domain Mark 1.0)
3
no more curse--of which the earnest shall be given in the millennium (Zac 14:11). God can only dwell where the curse and its cause, the cursed thing sin (Jos 7:12), are removed. So there follows rightly, "But the throne of God and of the Lamb (who redeemed us from the curse, Gal 3:10, Gal 3:13) shall be in it." Compare in the millennium, Eze 48:35.
serve him--with worship (Rev 7:15).
Source · Public Domain (CC Public Domain Mark 1.0)
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 (Co1 13:9-12), and face to face. Compare Ti1 6:16, with Joh 14:9. God the Father can only be seen in Christ.
in--Greek, "on their foreheads." Not only shall they personally and in secret (Rev 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.
Source · Public Domain (CC Public Domain Mark 1.0)
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 Rev 20:4, Rev 20:6; that reign was but for a limited time, "a thousand years"; this final reign is "unto the ages of the ages."
Source · Public Domain (CC Public Domain Mark 1.0)
6
These sayings are true--thrice repeated (Rev 19:9; Rev 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 (Co1 12:4-11), had their own spirits [BENGEL] (Pe1 1:11; Pe2 1:21).
be done--Greek, "come to pass."
Source · Public Domain (CC Public Domain Mark 1.0)
7
"And" is omitted in Coptic and ANDREAS with English Version, but is inserted by A, B, Vulgate and Syriac.
blessed-- (Rev 1:3).
Source · Public Domain (CC Public Domain Mark 1.0)
8
Both here and in Rev 19:9-10, 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 Rev 17:6; Rev 19:9-10.
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 Rev 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 (Rev 19:10), but now only at his feet intends to worship (God). The angel does not even permit this.
Source · Public Domain (CC Public Domain Mark 1.0)
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" (Mat 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."
Source · Public Domain (CC Public Domain Mark 1.0)
12 more notes on this passage are in the library.
Jonathan Edwards
11 · Notes on the Bible
[470] Rev. xxii. 11. “He that is unjust, let him be unjust still,” &c. That the thing which is intended by these words was, That now, the revelation of the mind and will of God was finished, the great standing rule of faith and practice sealed, no further means of grace were to be expected, and no additions to the word of God, and no other revelations, should be given till his last coming; and that therefore they that would not well improve those means and this revelation, and were not made righteous and holy thereby, should continue in a state of sin forever. God would never provide any further means than this word, those Holy Scriptures which were now completed and sealed. I say, that this is Christ’s meaning, is much confirmed by the words of the same glorious person, with which are ended and sealed the visions of Daniel, Dan. xii. 9, 10. “Go thy way, Daniel, for the words are closed up and sealed till the time of the end. Many shall be purified and made white and tried, but the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand.” Daniel desired a further revelation to be given to him concerning those matters that had been represented to him, as in the preceding verses; but Christ here signified to him that the vision and revelation, that was to be given concerning those matters unto the church of Israel, was now finished, completed, and sealed, and all the rest that he curiously desired to pry into was concealed, and should be so to the time of the end. And moreover signifies that this revelation of them, that already had been given, was sufficient for the ends that God designed it, to give wisdom, and be a means of the sanctification of his own people: but, as for the rest, they will not understand, nor will be reclaimed from their wickedness. If they would not make a good improvement of the revelation that is now given, neither would they if a further revelation should be given. Therefore they that will not be made wise and holy by what is revealed, shall have no further revelation, they shall have no further means to make them wise, or bring them to repentance. They that are wise and holy shall increase in wisdom, and be built up in holiness, by this revelation; but they that are unwise, let them continue without understanding, and they that are unholy and unrighteous, let them continue still to do wickedly.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)