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The Holy City, New Jerusalem.

REVELATION, XXI.

Descends from Heaven. regeneration and transfiguration of nature is given, and CYPRIAN. Translate then, "the holy city Jerualready in the regenerate soul. unto me-So Coptic and salem." descending-Even in the millennium the earth ANDREAS. But A, B, Vulgate, and Syriac omit. true will not be a suitable abode for transfigured saints, and faithful-So ANDREAS. But A, B, Vulgate, Syriac, who therefore shall then reign in heaven over the earth. and Coptic transpose, "faithful and true" (lit., genuine), But after the renewal of the earth at the close of the 6. It is done-The same Greek as in ch. 16. 17. "It is millennium and judgment, they shall descend from come to pass." So Vulgate reads with English Version, heaven to dwell on an earth assimilated to heaven it But A reads, "They (these words, v. 5) are come to pass." self. From God" implies that "we (the city) are God's All is as sure as if it actually had been fulfilled. For workmanship." 11. Having the glory of God-not it rests on the word of the unchanging God. When the merely the Shechinah cloud, but God Himself as her consummation shall be, God shall rejoice over the glory dwelling in the midst of her. Cf. the type, the work of His own hands, as at the completion of the earthly Jerusalem in the millennium (Zechariah, 2. 5; first creation God saw everything that He had made, cf. v. 23, below). her light-Greek, "light-giver:" proand behold it was very good. Alpha...Omega-Greek perly applied to the heavenly luminaries which diffuse in A. B, "the Alpha...the Omega" (ch, 1. 8). give unto light. Cf. Note, Philippians, 2. 15, the only other pas ...athirst...water of life-(ch. 22. 17; Isaiah, 12. 3; 55 1; sage where it occurs. The "and" before "her light" John. 4. 13, 14; 7. 37, 38.) This is added lest any should is omitted in A, B, and Vulgute. even like-Greek, despair of attaining to this exceeding weight of glory. "as it were." jasper-representing watery crystalline In our present state we may drink of the stream, then brightness. 12. And-A, B omit. Ezekiel, 48. 30-35, has we shall drink at the Fountain, freely-Greek, "gra- | a similar description, which implies that the millennial tuitously: the same Greek as is translated, "They Jerusalem shall have its exact antitype in the heahated me) without a cause," John, 15. 25. As gratui- venly Jerusalem which shall descend on the finallytons as was man's hatred of God, so gratuitous is God's regenerated earth. wall great and high-setting forth love to man: there was every cause in Christ why man the security of the church. Also, the exclusion of the should love Him, yet man hated Him; there was ungodly. twelve angels-guards of the twelve gates: every cause in man why (humanly speaking) God an additional emblem of perfect security: whilst the should have hated man, yet God loved man: the very gates being never shut (v. 25) imply perfect liberty and reverse of what might be expected took place in both peace. Also, angels shall be the brethren of the heacases. Even in heaven our drinking at the Fountain venly citizens, naines of...twelve tribes-The inscription shall be God's gratuitous gift. 7. He that overcometh of the names on the gates implies that none but the -Another aspect of the believer's life: a conflict with spiritual Israel, God's elect, shall enter the heavenly sin, Satan, and the world is needed. Thirsting for city. As the millennium wherein literal Israel in the salvation is the first beginning of, and continues for flesh shall be the mother-church, is the antitype to the ever in the sense of an appetite and relish for divine Old Testament earthly theocracy in the Holy land, so joys a characteristic of the believer. In a different the heavenly new Jerusalem is the consummation sense, the believer "shall never thirst." inherit all antitypical to the spiritual Israel, the elect church of things-A, B, Vulgate, and CYPRIAN read, "these Jews and Gentiles being now gathered out: as the things," viz., the blessings described in this whole pas- spiritual Israel now is an advance upon the previous sage. With all things," cf. 1 Corinthians, 3. 21-23. I literal and carnal Israel, so the heavenly Jerusalem will be his God-Greek, "... to him a God," i.e., all that shall be much in advance of the millennial Jerusalem. is implied of blessing in the name "God." he shall be 13. On the north...on the south-A, B, Vulgate, Syriac, my son-"He" is emphatical: He in particular and in a and Coptic read, "And on the North and on the South." peculiar sense, above others: Greck, "shall be to me a In Ezekiel, 48. 32, Joseph, Benjamin, Dan (for which son," in fullest realization of the promise made in Manasseh is substituted in ch. 7. 6), are on the East. type to Solomon, son of David, and antitypically to Reuben, Judah, Levi, are on the North. Simeon, the Divine Son of David. 8. the fearful-Greek, "the Issachar, Zebulun, on the South. Gad, Asher, Naphcowardly," who do not quit themselves like men so as tali, on the West. In Numbers, 2., Judah, Issachar, to "overcome" in the good fight: who have the spirit Zebulun, are on the East. Reuben, Simeon, Gad, on of slavish "fear," not love, towards God; and who the South. Ephraim, Manasseh. Benjamin, on the through fear of man are not bold for God or "draw West. Dan, Asher, Naphtali, on the North. 14. twelve back." Cf. v. 27 ch. 22. 15. unbelieving Greek, foundations-Joshua, the type of Jesus, chose twelve "faithless." abominable-who have drunk of the har- men out of the people, to carry twelve stones over the lot's "cup of abominations." sorcerers one of the Jordan with them, as Jesus chose twelve apostles to characteristics of antichrist's time. all liars-Greek, be the twelve foundations of the heavenly city, of "all the liars:" or else "all who are liars:" cf. 1 Timothy, which He is Himself the chief corner stone. Peter is 4. 1. 2. where similarly lying, and dealings with spirits not the only apostolic rock on whose preaching Christ and demons, are joined together as features of "the builds His church. Christ Himself is the true foundalatter times."_second death-ch, 20.14: "everlasting de- tion: the twelve are foundations only in regard to their struction," 2 Thessalonians, 1. 9; Mark, 9. 44, 46, 48, apostolic testimony concerning Him. Though Paul "Where THEIR worm dieth not, and the fire is not was an apostle, besides the twelve, yet the mystical quenched." 9. The same angel who had shown John number is retained, 12 representing the church, viz., 3 Babylon, the harlot, is appropriately employed to show the divine number, multiplied by 4 the world-number. him in contrast new Jerusalem, the Bride (ch. 17. 1-5). in them the names, &c.-as architects often have their The angel so employed is the one that had the seven names inscribed on their great works. So the names last plagues, to show that the ultimate blessedness of of the apostles shall be held in everlasting rememthe church is one end of the Divine judgments on her brance. Vulgate reads, "in them." But A, B, Syriac, foes. unto me- A, B, and Vulgate omit. the Lamb's Coptic, and ANDREAS read, "upon them.'" These wife-in contrast to her who sat on many waters (ch. authorities also insert" twelve" before "names." 17. 1), i.e., intrigued with many peoples and nations of had a golden reed-So Coptic. But A, B, Vulgate, and the world, instead of giving her undivided affections, Syriac read, "Had (as) a measure, a golden reed." In as the Bride doth, to the Lamb. 10. The words cor- ch. 11. 2, the non-measuring of the outer courts of the respond to ch. 17. 3, to heighten the contrast of the temple implied its being given up to secular and heabride and the harlot. mountain-Cf. Ezekiel, 40. 2, then desecration. So here, on the contrary, the city where a similar vision is given from a high mountain. being measured implies the entire consecration of every that great-Omitted in A. B, Vulgate, Syriac, Coptic, part, all things being brought up to the most exact

15.

The Foundations of the City.

REVELATION, XXII.

The River and Tree of Life.

life-(Note, ch. 20. 12, 15.) As all the filth of the old
Jerusalem was carried outside of the walls and burnt
there, so nothing defiled shall enter the heavenly city
but be burnt outside (cf. ch. 22. 15). It is striking that
the apostle of love who shows us the glories of the
heavenly city, is he also who speaks most plainly of
the terrors of hell. On v. 26, 27, ALFORD writes a
Note, rash in speculation, about the heathen nations,
above what is written, and not at all required by the
sacred text: cf. my Note, v. 26.
CHAPTER XXII

standard of God's holy requirements, and also God's accurate guardianship henceforth of even the most minute parts of His Holy city from all evil. twelve thousand furlongs-lit.." to 12,000 stadii:" one thousand furlongs being the space between the several twelve gates. BENGEL makes the length of each side of the city to be 12,000 stadii. The stupendous height, length, and breadth being exactly alike, imply its faultless symmetry, transcending in glory all our most glowing conceptions. 17, hundred...forty...four cubits-Twelve times twelve: the church-number squared. The wall is far beneath the height of the city. measure of a man, Ver. 1-21. THE RIVER OF LIFE: THE TREE OF that is, of the angel-The ordinary measure used by men LIFE: THE OTHER BLESSEDNESSES OF THE REis the measure here used by the angel, distinct from DEEMED. JOHN FORBIDDEN TO WORSHIP THE "the measure of the sanctuary." Men shall then be ANGEL. NEARNESS OF CHRIST'S COMING TO FIX equal to the angels. 18. the building-"the structure" MEN'S ETERNAL STATE. TESTIMONY OF JESUS, HIS [TREGELLES), Greek endomeesis. gold, like...clear glass SPIRIT, AND THE BRIDE, ANY ADDITION TO WHICH, -Ideal gold, transparent as no gold here is. [ALFORD.] OR SUBTRACTION FROM WHICH, SHALL BE ETKBExcellencies will be combined in the heavenly city NALLY PUNISHED. CLOSING BENEDICTION. 1. pure which now seem incompatible. 19. And-So Syriac, A, B, Vulgate, and HILARY, 22, omit. water of lifeCoptic, and ANDREAS, But A, B, and Vulgate omit. infinitely superior to the typical waters in the first Cf. v. 14 with this verse; also Isaiah, 54. 11. all manner Paradise Genesis, 2. 10-14); and even superior to those of precious stones-Contrast ch. 18. 12 as to the harlot. figurative ones in the millennial Jerusalem Ezekiel, 47. Babylon. These precious stones constituted the "foun- 1, &c., 12; Zechariah, 14. 8', as the matured fruit is dations." chalcedony - Agate from Chalcedon: semi-superior to the flower. The millennial waters repreopaque, sky-blue, with stripes of other colours, sent full gospel grace; these waters of new Jerusalem [ALFORD.] 20. sardonyx-A gem having the redness of represent gospel-glory perfected. Their continuous the cornelian, and the whiteness of the onyx. sardius flow from God, the Fountain of life, symbolizes the -(Note, ch. 4. 3.) chrysolite-Described by PLINY as uninterrupted continuance of life derived by the saints, transparent, and of a golden brightness, like our topaz: ever fresh, from Him: life in fulness of joy, as well as different from our pale green crystallized chrysolite. perpetual vitality. Like pure crystal, it is free from beryl-of a sea-green colour. topaz-PLINY, 37. 32, every taint: cf. ch. 4. 6, "before the throne a sea of makes it green and transparent, like our chrysolite. glass, like crystal." clear- Greek, "bright." 2. The chrysoprasus-somewhat pale, and having the purple harmonious unity of Scripture is herein exhibited. colour of the amethyst. [PLINY, 37. 20, 21.] jacinth- The Fathers compared it to a ring, an unbroken circle, The flashing violet brightness in the amethyst is diluted returning into itself. Between the events of Genesis in the jacinth. (PLINY, 37. 41.) 21. every several-Greek, and those at the close of the Apocalypse, at least 6000 "each one severally." 22. no temple...God... the temple- or 7000 years intervene; and between Moses the first As God now dwells in the spiritual church. His writer, and John the last, about 1500 years. How strik"temple" (Greek naos, shrine; 1 Corinthians, 3. 17; ing it is that, as in the beginning we found Adam and 6.19), so the church when perfected shall dwell in Him Eve, his bride, in innocence in Paradise, then tempted as her "temple" (naos: the same Greek). As the by the serpent, and driven from the Tree of life, and church was "His sanctuary" so He is to be their sanc- from the pleasant waters of Eden, yet not without a tuary. Means of grace shall cease when the end of promise of a Redeemer who should crush the serpent: grace is come. Church ordinances shall give place to so at the close, the old serpent cast out for ever by the the God of ordinances. Uninterrupted, immediate, second Adam, the Lord from heaven, who appears direct, communion with Him and the Lamb (cf. John, with His Bride, the church, in a better Paradise, and 4. 23, shall supersede intervening ordinances, 23. in amidst better waters (v. 1); the tree of life also is there it-So Vulgate. But A, B, and ANDREAS read, "(shine) with all its healing properties, not guarded with a on it," or lit., "for her." the light-Greek, "the lamp" flaming sword, but open to all who overcome ch. 2. 7, (Isaiah, 60. 19, 20). The direct light of God and the Lamb and there is no more curse. street of it-ie, of the shall make the saints independent of God's creatures, city. on either side of the river-ALFORD translates, the sun and moon, for light. 24. of them which are "In the midst of the street of it (the city) and of the saved...in-A, B, Vulgate, Coptic, and ANDREAS read, river, on one side and on the other" (for the second (the nations shall walk) "by means of her light?" Greek enteuthen, A, B, and Syriac read, ekeithen: the omitting of them which are saved." Her brightness sense is the same; cf. Greek, John, 19. 18; thus the shall supply them with light, the kings of the earth-trees were on each side in the middle of the space bewho once had regard only to their own glory, having been converted, now in the new Jerusalem do bring their glory into it, to lay it down at the feet of their God and Lord. and honour-So B, Vulgate, and Syriac. But A omits the clause. 25. not be shut...by day-therefore shall never be shut for it shall always be day. Gates are usually shut by night: but in it shall be no night. There shall be continual free ingress into it, so as that all which is blessed and glorious may continually be brought into it. So in the millennial type. 26. All that was truly glorious and excellent in the earth and its converted nations shall be gathered into it; and whilst all shall form one Bride, there shall be various orders among the redeemed, analogous to the divisions of nations on earth constituting the one great human family, and to the various orders of angels. 27 any thing that defileth-Greek koinoun. A, B, read koinon]. "anything unclean." in the Lamb's book of

tween the street and the river. But from Ezekiel, 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 cf. Ezekiel, 47. 12, the millennial type of the final

The Tree of Life.

REVELATION, XXII.

The Angel will not be Worshipped. Paradise; which shows that there are several trees of, to believe that God is as good as He is. The news the one kind, all termed "the tree of life." Death seems to us, habituated as we are to the misery of reigns now because of sin: even in the millennial earth this fallen world, too good to be true. [NANGLE] sin, and therefore death, though much limited, shall They are no dreams of a visionary, but the realities not altogether cease. But in the final and heavenly of God's sure word. holy-SO ANDREAS. But A. B, city on earth, sin and death shall utterly cease. yielded Vulgate, Syriac, and Coptic read, "the Lord God of her fruit every month - Greek, "according to each the) spirits (of the prophets)." The Lord God who month" each month had its own proper fruit, just as with His Spirit inspired their spirits so as to be able different seasons are now marked by their own pro- to prophesy. There is but One Spirit, but individual ductions: only that then, unlike now, there shall be prophets, according to the measure given them [1 Cono season without its fruit, and there shall be an endless rinthians, 12. 4-11], had their own spirits (BENGEL] variety, answering to twelve, the number symbolical (1 Peter, 1. 11; 2 Peter, 1. 21). be done-Greek, "come to of the world-wide church (cf. Notes, ch. 12. 1; 21. 14). pass." 7. "And" is omitted in Coptic and ANDREAS ARCHBISHOP WHATELY thinks that the tree of life with English Version, but is inserted by A, B, Vulgate was among the trees of which Adam freely ate (Genesis, and Syriac. blessed-(ch. 1. 3.) 8. Both here and in 2. 9, 16, 17), and that his continuance in immortality ch. 19. 9, 10, the apostle's falling at the feet of the angel was dependent on his continuing to eat of this tree is preceded by a glorious promise to the church, achaving forfeited it, he became liable to death; but still companied with the assurance, that "These are the the effects of having eaten of it for a time showed true sayings of God." and that those are "blessed" themselves in the longevity of the patriarchs. God who keep them. Rapturous emotion, gratitude, and could undoubtedly endue a tree with special medicinal adoration, at the prospect of the church's future glory powers. But Genesis, 3. 22, seems to imply, man had transport him out of himself, so as all but to fall into not yet taken of the tree, and that if he had, he would an unjustifiable act: contrast his opposite feeling at the have lived for ever, which in his then fallen state would prospect of the church's deep fall [AUBERLEN], ch. 17. 6, have been the greatest curse. leaves...for...healing-where cf. the Note, and on ch. 19. 9, 10. saw and beard (Ezekiel, 47. 9, 12.) The leaves shall be the health-giving —A, B, Vulgate, and Syriac transpose these verbs. preventive securing the redeemed against, not healing Translate iit., "I John (was he) who heard and saw them of sicknesses. Whilst the fruit shall be for these things." It is observable that in ch. 19, 10, the meat." In the millennium described by Ezekiel, 47., language is, "I fell before his feet to worship him;” and ch. 20., the church shall give the gospel-tree to but here, "I fell down to worship (God?) before the feet the nations outside Israel and the church, and so shall of the angel." It seems unlikely that John, when once heal their spiritual malady: but in the final and perfect reproved, would fall into the very same error again. new Jerusalem here described, the state of all is eter- BENGEL'S view, therefore, is probable: John had first nally fixed, and no saving process goes on any longer intended to worship the angel (ch. 19. 10), but now (cf. v. 11). ALFORD utterly mistakes in speaking of only at his feet intends to worship (God). The angel nations outside," and "dwelling on the renewed does not even permit this. 9. Lit., "See not:" the earth, organized under kings, and saved by the influ- abruptness of the phrase marking the angel's abhorences of the heavenly city." (!) Cf. v. 2, 10-27: the rence of the thought of his being worshipped however "nations" mentioned (ch. 21. 24) are those which have indirectly. Contrast the fallen angel's temptation to long before, viz., in the millennium (ch. 11. 15), become Jesus, "Fall down and worship me" (Matthew, 4. 9). the Lord's and His Christ's. 3. no more curse-of which for A, B, Vulgate, Syriac, Coptic, ANDREAS, and the earnest shall be given in the millennium (Zecha- CYPRIAN omit "for" which accords with the abrupt riah, 14. 11). God can only dwell where the curse earnestness of the angel's prohibition of an act derogaand its cause, the cursed thing sin, (Joshua. 7. 12), tory to God. and of-and (the fellow-servant) of thy are removed. So there follows rightly, "But the brethren." 10. Seal not-But in Daniel, 12. 4, 9 (cf. 8. 26), throne of God and of the Lamb (who redeemed us the command is, "Seal the book." for the vision shall from the curse, Galatians, 3. 10, 13) shall be in it." Cf. be "for many days." The fulfilment of Daniel's proin the millennium, Ezekiel, 48. 35. serve him-with phecy was distant, that of John's prophecy is near. worship (ch. 7. 15). 4. see his face-revealed in divine The New Testament is the time of the end and fulfilglory, in Christ Jesus. They shall see and know Him ment. The Gentile church, for which John wrote his with intuitive knowledge of Him, even as they are Revelation, needs more to be impressed with the shortknown by Him (1 Corinthians, 13. 9-12), and face to face. ness of the period, as it is inclined, owing to its Gentile Cf. 1 Timothy, 6. 16, with John, 14. 9. God the Father origin, to conform to the world and forget the coming can only be seen in Christ. in-Greek, "on their fore- of the Lord. The Revelation points, on the one hand, heads." Not only shall they personally and in secret to Christ's coming as distant, for it shows the succes (ch. 3. 17) know their sonship, but they shall be known sion of the seven seals, trumpets, and vials; on the as sons of God to all the citizens of the new Jerusalem, other hand, it proclaims. "Behold I come quickly.' So so that the free flow of mutual love among the mem- Christ marked many events as about to intervene bers of Christ's family will not be checked by suspicion before His coming, and yet also saith, Behold I come as here. 5. there-So ANDREAS. But A, B, Vulgate, quickly, because our right attitude is that of continual and Syriac read, "there shall be no night) any longer:" prayerful-watching for His coming (Matthew, 25. 6, 13, Greek eti for ekei. they need-A, Vulgate, and Coptic 19; Mark, 13, 32-37 [AUBERLEN]; cf. ch. 1. 3). 11. unjust read the future," They shall not have need." B reads -"unrighteous" in relation to one's fellowmen: op(And there shall be) no need." candle-Greek, "lamp." posed to "righteous," or "just" (as the Greek may be A. Vulgate, Syriac, and Coptic insert "light (of a translated) below. More literally, "he that doeth candie, or lamp)." B omits it. of the sun-So A. But unjustly, let him do unjustly still." filthy-in relation Bomits it. giveth...light-"illumines." So Vulgate to one's own soul as unclean before God: opposed to and Syriac. But A reads, "shall give light." them-"holy." consecrated to God as pure. A omits the 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 ch. 20. 4, 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 (ch. 19. 9; 21, 5). For we are slow

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 (lit.. be justified') still." No MS. is so old. A, B, Vulgate, Syriac, Coptic, ANDREAS, and CYPRIAN read,

The Coming of Christ.

REVELATION, XXIL

God's Word not to be Altered, "obeyeth:" for until one has obeyed the gospel call, he cannot pray to Jesus "Come:" so "hear" is used, cb. i. 3; John, 10, 10. Let him that hears and obeys Jesus voice (v. 16; ch. 1. 3) join in praying "Come." Cf. ch. 6. 1, Note, 10. In the other view, which makes "Come an invitation to sinners, this clause urges those who hear savingly the invitation themselves, to address the same to others, as did Andrew and Philip after they had heard and obeyed Jesus' invitation, "Come," themselves. 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 to Him 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 and of the Lanib" (v, 1) in the regenerated heaven and earth. And-So Syriac. But A, B, Vulgate, and Coptic omit "and." whosoever will-ie., 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" (v. 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, i.e., gratuitously. 18. For-None of our MSS. has this. A, B, Vulgate, and ANDREAS read, "I," emphatical in the Greek. "I testify." unto these things-A, B, and ANDREAS read,

"let him do righteousness" (1 John, 2. 23; 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 (v. 10, end) before "I come" (v. 7, 12), or else you must ren sin 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 MSS. But A. B. Vulgate, Syriac, Coptic, and CYPRIAN omit it. behold, I come quickly-(cí, v. 7.) my reward is with me-Isalah, 49. 10; 62. 11.) to give-Greek, "to render." every man-Greek, "to each." shall be So Bin MAI. But B in TiscHENDORF, and A, Syriac read "is," 13. I am Alpha-Greek, "...the Alpha and the Omeza." A. B, Vulgate, Syriac, ORIGEN, and CYPRIAN transpose thus, "the First and the Last, the Beginning and the End." ANDREAS Supports English Version, Cf. with these divine titles assumed here by the Lord Jesus, ch. 1. 8, 17; 21. 6. At the winding up of the whole scheine 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, N. and Vulgate read, Blessed are they that "wash their robes," viz., in the blood of the Lamb (cf. ch. 7. 14). This reading takes away the pretext for the notion of salvation by works. But even English Version reading is quite compatible with sal-"unto them." add... add-Just retribution in kind. vation by grace: for God's first and grand gospel "commandirent" 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, dogsGreek," the dogs :" the impure, filthy (v. 11; cf. Philip pians, 3. 2). maketh-including also "whosoever practisch 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...cffspring 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 (Matthew, 22, 42-45). 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 St. John to Christ's words (v. 7, 12, 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 whilst 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" (v. 7, 12); v. 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-ie, 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." Or "heareth" means

19. book-None of our MSS. read this. A, B, N. Fuigate, Syriac, and Coptic read, “(take away his part, i.e.. portion) from the tree of life," ie., shall deprive him of participation in the tree of life. and from the thingsSo Vulgate. But A. B. N. Syriac, Coptic, and AsDREAS 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 (ch. 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 (8. 14) closes with the same yearning prayer for Christ's coming. A, B, and

omnit "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 St. John's reply. Christ's "I come." and St. 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 Nomit. Christ-So B, Vulgate, Syriac, Coptic and ANDREAS. But A. & omit. with you all-So none of our MSS. B has "with all the saints." A and Vulgate has "with all." N has "with the saints." This closing benediction, Paul's mark in his epistles, was after Paul's death taken up by St. John. The Old Testament ended with a "curse" in connexion with the law; the New Testament ends with a blessing in union with the Lord Jesus. Amen-So B. N. and ANDREAS. A and Vulgate Fuldensis omit it.

May the Blessed Lord who has caused all bols 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.

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