Worthy.Bible » STRONG » Revelation » Chapter 22 » Verse 19

Revelation 22:19 King James Version with Strong's Concordance (STRONG)

19 And G2532 if G1437 any man G5100 shall take away G851 from G575 the words G3056 of the book G976 of this G5129 prophecy, G4394 God G2316 shall take away G851 his G846 part G3313 out of G575 the book G976 of life, G2222 and G2532 out of G1537 the holy G40 city, G4172 and G2532 from the things which are written G1125 in G1722 this G5026 book. G975

Cross Reference

Revelation 22:2 STRONG

In G1722 the midst G3319 of the street G4113 of it, G846 and G2532 on either G2532 side G1782 G1782 of the river, G4215 was there the tree G3586 of life, G2222 which bare G4160 twelve G1427 manner of fruits, G2590 and yielded G591 her G846 fruit G2590 every G2596 G1538 G1520 month: G3376 and G2532 the leaves G5444 of the tree G3586 were for G1519 the healing G2322 of the nations. G1484

Psalms 69:28 STRONG

Let them be blotted H4229 out of the book H5612 of the living, H2416 and not be written H3789 with the righteous. H6662

Revelation 21:22-27 STRONG

And G2532 I saw G1492 no G3756 temple G3485 therein: G1722 G846 for G1063 the Lord G2962 God G2316 Almighty G3841 and G2532 the Lamb G721 are G2076 the temple G3485 of it. G846 And G2532 the city G4172 had G2192 no G3756 need G5532 of the sun, G2246 neither G3761 of the moon, G4582 to G2443 shine G5316 in G1722 it: G846 for G1063 the glory G1391 of God G2316 did lighten G5461 it, G846 and G2532 the Lamb G721 is the light G3088 thereof. G846 And G2532 the nations G1484 of them which are saved G4982 shall walk G4043 in G1722 the light G5457 of it: G846 and G2532 the kings G935 of the earth G1093 do bring G5342 their G846 glory G1391 and G2532 honour G5092 into G1519 it. G846 And G2532 the gates G4440 of it G846 shall G2808 not G3364 be shut G2808 at all G3364 by day: G2250 for G1063 there shall be G2071 no G3756 night G3571 there. G1563 And G2532 they shall bring G5342 the glory G1391 and G2532 honour G5092 of the nations G1484 into G1519 it. G846 And G2532 there shall G1525 in no wise G3364 enter G1525 into G1519 it G846 any thing G3956 that defileth, G2840 neither G2532 whatsoever worketh G4160 abomination, G946 or G2532 maketh a lie: G5579 but G1508 they which are written G1125 in G1722 the Lamb's G721 book G975 of life. G2222

Revelation 21:2 STRONG

And G2532 I G1473 John G2491 saw G1492 the holy G40 city, G4172 new G2537 Jerusalem, G2419 coming down G2597 from G575 God G2316 out of G1537 heaven, G3772 prepared G2090 as G5613 a bride G3565 adorned G2885 for her G846 husband. G435

Revelation 13:8 STRONG

And G2532 all G3956 that dwell G2730 upon G1909 the earth G1093 shall worship G4352 him, G846 whose G3739 names G3686 are G1125 not G3756 written G1125 in G1722 the book G976 of life G2222 of the Lamb G721 slain G4969 from G575 the foundation G2602 of the world. G2889

Revelation 3:4-5 STRONG

Thou hast G2192 a few G3641 names G3686 even G2532 in G1722 Sardis G4554 which G3739 have G3435 not G3756 defiled G3435 their G846 garments; G2440 and G2532 they shall walk G4043 with G3326 me G1700 in G1722 white: G3022 for G3754 they are G1526 worthy. G514 He that overcometh, G3528 the same G3778 shall be clothed G4016 in G1722 white G3022 raiment; G2440 and G2532 I will G1813 not G3364 blot out G1813 his G846 name G3686 out of G1537 the book G976 of life, G2222 but G2532 I will confess G1843 his G846 name G3686 before G1799 my G3450 Father, G3962 and G2532 before G1799 his G846 angels. G32

Luke 11:52 STRONG

Woe G3759 unto you, G5213 lawyers! G3544 for G3754 ye have taken away G142 the key G2807 of knowledge: G1108 ye entered G1525 not G3756 in G1525 yourselves, G846 and G2532 them that were entering in G1525 ye hindered. G2967

Deuteronomy 4:2 STRONG

Ye shall not add H3254 unto the word H1697 which I command H6680 you, neither shall ye diminish H1639 ought from it, that ye may keep H8104 the commandments H4687 of the LORD H3068 your God H430 which I command H6680 you.

Revelation 14:13 STRONG

And G2532 I heard G191 a voice G5456 from G1537 heaven G3772 saying G3004 unto me, G3427 Write, G1125 Blessed G3107 are the dead G3498 which G3588 die G599 in G1722 the Lord G2962 from henceforth: G534 Yea, G3483 saith G3004 the Spirit, G4151 that G2443 they may rest G373 from G1537 their G846 labours; G2873 and G1161 their G846 works G2041 do follow G190 G3326 them. G846

Revelation 22:12 STRONG

And, G2532 behold, G2400 I come G2064 quickly; G5035 and G2532 my G3450 reward G3408 is with G3326 me, G1700 to give G591 every man G1538 according as G5613 his G846 work G2041 shall be. G2071

Exodus 32:33 STRONG

And the LORD H3068 said H559 unto Moses, H4872 Whosoever H834 hath sinned H2398 against me, him will I blot out H4229 of my book. H5612

Revelation 7:9-17 STRONG

After G3326 this G5023 I beheld, G1492 and, G2532 lo, G2400 a great G4183 multitude, G3793 which G3739 no man G3762 could G1410 number, G705 G846 of G1537 all G3956 nations, G1484 and G2532 kindreds, G5443 and G2532 people, G2992 and G2532 tongues, G1100 stood G2476 before G1799 the throne, G2362 and G2532 before G1799 the Lamb, G721 clothed G4016 with white G3022 robes, G4749 and G2532 palms G5404 in G1722 their G846 hands; G5495 And G2532 cried G2896 with a loud G3173 voice, G5456 saying, G3004 Salvation G4991 to our G2257 God G2316 which G3588 sitteth G2521 upon G1909 the throne, G2362 and G2532 unto the Lamb. G721 And G2532 all G3956 the angels G32 stood G2476 round about G2945 the throne, G2362 and G2532 about the elders G4245 and G2532 the four G5064 beasts, G2226 and G2532 fell G4098 before G1799 the throne G2362 on G1909 their G846 faces, G4383 and G2532 worshipped G4352 God, G2316 Saying, G3004 Amen: G281 Blessing, G2129 and G2532 glory, G1391 and G2532 wisdom, G4678 and G2532 thanksgiving, G2169 and G2532 honour, G5092 and G2532 power, G1411 and G2532 might, G2479 be unto our G2257 God G2316 for G1519 ever G165 and ever. G165 Amen. G281 And G2532 one G1520 of G1537 the elders G4245 answered, G611 saying G3004 unto me, G3427 What G5101 are G1526 these G3778 which G3588 are arrayed in G4016 white G3022 robes? G4749 and G2532 whence G4159 came they? G2064 And G2532 I said G2046 unto him, G846 Sir, G2962 thou G4771 knowest. G1492 And G2532 he said G2036 to me, G3427 These G3778 are they G1526 which came G2064 out of G1537 great G3173 tribulation, G2347 and G2532 have washed G4150 their G846 robes, G4749 and G2532 made G3021 them G4749 G846 white G3021 in G1722 the blood G129 of the Lamb. G721 Therefore G1223 G5124 are they G1526 before G1799 the throne G2362 of God, G2316 and G2532 serve G3000 him G846 day G2250 and G2532 night G3571 in G1722 his G846 temple: G3485 and G2532 he that sitteth G2521 on G1909 the throne G2362 shall dwell G4637 among G1909 them. G846 They shall hunger G3983 no G3756 more, G2089 neither G3761 thirst G1372 any more; G2089 neither G3761 G3361 shall G4098 the sun G2246 light G4098 on G1909 them, G846 nor G3761 any G3956 heat. G2738 For G3754 the Lamb G721 which G3588 is in the midst G303 G3319 of the throne G2362 shall feed G4165 them, G846 and G2532 shall lead G3594 them G846 unto G1909 living G2198 fountains G4077 of waters: G5204 and G2532 God G2316 shall wipe away G1813 all G3956 tears G1144 from G575 their G846 eyes. G3788

Revelation 3:21 STRONG

To him G846 that overcometh G3528 will I grant G1325 to sit G2523 with G3326 me G1700 in G1722 my G3450 throne, G2362 even G2504 as G5613 I also G2504 overcame, G3528 and G2532 am set down G2523 with G3326 my G3450 Father G3962 in G1722 his G846 throne. G2362

Revelation 3:12 STRONG

Him G846 that overcometh G3528 will I make G4160 a pillar G4769 in G1722 the temple G3485 of my G3450 God, G2316 and G2532 he shall go G1831 no G3364 more G2089 out: G1854 and G2532 I will write G1125 upon G1909 him G846 the name G3686 of my G3450 God, G2316 and G2532 the name G3686 of the city G4172 of my G3450 God, G2316 which is G3588 new G2537 Jerusalem, G2419 which G3588 cometh down G2597 G2597 out of G1537 heaven G3772 from G575 my G3450 God: G2316 and G2532 I will write upon him my G3450 new G2537 name. G3686

Revelation 2:26 STRONG

And G2532 he that overcometh, G3528 and G2532 keepeth G5083 my G3450 works G2041 unto G891 the end, G5056 to him G846 will I give G1325 power G1849 over G1909 the nations: G1484

Revelation 2:17-18 STRONG

He that hath G2192 an ear, G3775 let him hear G191 what G5101 the Spirit G4151 saith G3004 unto the churches; G1577 To him G846 that overcometh G3528 will I give G1325 to eat G5315 of G575 the hidden G2928 manna, G3131 and G2532 will give G1325 him G846 a white G3022 stone, G5586 and G2532 in G1909 the stone G5586 a new G2537 name G3686 written, G1125 which G3739 no man G3762 knoweth G1097 saving G1508 he that receiveth G2983 it. And G2532 unto the angel G32 of the church G1577 in G1722 Thyatira G2363 write; G1125 These things G3592 saith G3004 the Son G5207 of God, G2316 who G3588 hath G2192 his G846 eyes G3788 like G5613 unto a flame G5395 of fire, G4442 and G2532 his G846 feet G4228 are like G3664 fine brass; G5474

Revelation 2:11 STRONG

He that hath G2192 an ear, G3775 let him hear G191 what G5101 the Spirit G4151 saith G3004 unto the churches; G1577 He that overcometh G3528 shall G91 not G3364 be hurt G91 of G1537 the second G1208 death. G2288

Revelation 2:7 STRONG

He that hath G2192 an ear, G3775 let him hear G191 what G5101 the Spirit G4151 saith G3004 unto the churches; G1577 To him G846 that overcometh G3528 will I give G1325 to eat G5315 of G1537 the tree G3586 of life, G2222 which G3739 is G2076 in G1722 the midst G3319 of the paradise G3857 of God. G2316

Revelation 1:3 STRONG

Blessed G3107 is he that readeth, G314 and G2532 they that hear G191 the words G3056 of this prophecy, G4394 and G2532 keep G5083 those things which are written G1125 therein: G1722 G846 for G1063 the time G2540 is at hand. G1451

Commentary on Revelation 22 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 22

Re 22:1-21. 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 (Ge 2:10-14); and even superior to those figurative ones in the millennial Jerusalem (Eze 47:1, 12; Zec 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 Re 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 (Re 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 (Re 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 Re 12:1; Re 21:14). Archbishop Whatley thinks that the tree of life was among the trees of which Adam freely ate (Ge 2:9, 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 Ge 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, 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 Re 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 Re 22:11). 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 Re 21:2, 10-27; the "nations" mentioned (Re 21:24) are those which have long before, namely, in the millennium (Re 11:15), become the Lord's and His Christ's.

3. no more curse—of which the earnest shall be given in the millennium (Zec 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, Ga 3:10, 13) shall be in it." Compare in the millennium, Eze 48:35.

serve him—with worship (Re 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 (1Co 13:9-12), and face to face. Compare 1Ti 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 (Re 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 Re 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 (Re 19:9; 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 (1Co 12:4-11), had their own spirits [Bengel] (1Pe 1:11; 2Pe 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—(Re 1:3).

8. Both here and in Re 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 Re 17:6; Re 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 Re 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 (Re 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" (Mt 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 Da 12:4, 9 (compare Da 8:26), 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 (Mt 25:6, 13, 19; Mr 13:32-37 [Auberlen]; compare Re 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" (1Jo 2:29; 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 (Re 22:10, end) before "I come" (Re 22:7, 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 Re 22:7).

my reward is with me—(Isa 40:10; 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, Re 1:8, 17; 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 Re 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 (Re 22:11; compare Php 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 (Mt 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 John to Christ's words (Re 22:7, 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 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" (Re 22:7, 12); Re 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, Re 1:3; Joh 10:16. Let him that hears and obeys Jesus' voice (Re 22:16; Re 1:3) join in praying "Come." Compare Re 6:1, 10; see on Re 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" (Re 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" (Re 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 (Re 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 (So 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.