10. And he saith unto me. The angel. ¶ Seal not the sayings of the prophecy of this book. That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, see Notes on [ch. v. 1]. Isaiah (viii. 16; xxx. 8) and Daniel (viii. 26; xii. 4, 9) were commanded to seal up their prophecies. Their prophecies related to far-distant times, and the idea in their being commanded to seal them was, that they should make the recordsure and unchangeable; that they should finish it, and lay it up for future ages; so that, in far-distant times, the events might be compared with the prophecy, and it might be seen that there was an exact correspondence between the prophecy and the fulfilment. Their prophecies would not be immediately demanded for the use of persecuted saints, but would pertain to future ages. On the other hand, the events which John had predicted, though in their ultimate development they were to extend to the end of the world, and even into eternity, were about to begin to be fulfilled, and were to be of immediate use in consoling a persecuted church. John, therefore, was directed not to seal up his predictions; not to lay them away, to be opened, as it were, in distant ages; but to leave them open, so that a persecuted church might pave access to them, and might, in times of persecution and trial, have the assurance that the principles of their religion would finally triumph. See Notes on [ch. x. 2]. ¶ For the time is at hand. That is, they are soon to commence. It is not implied that they would be soon completed. The idea is, that as the scenes of persecution were soon to open upon the church, it was important that the church should have access to these prophecies of the final triumph of religion, to sustain it in its trials. Comp. Notes on [ch. i. 1], [3].
11 He[685]that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and [686]he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
11. He that is unjust, let him be unjust still. This must refer to the scenes beyond the judgment, and must be intended to affirm an important truth in regard to the condition of men in the future state. It cannot refer to the condition of men on this side the grave, for there is no fixed and unchangeable condition in this world. At the close of this book, and at the close of the whole volume of revealed truth, it was proper to declare, in the most solemn manner, that when these events were consummated, everything would be fixed and unchanging; that all who were then found to be righteous would remain so for ever; and that none who were impenitent, impure, and wicked, would ever change their character or condition. That this is the meaning here seems to me to be plain; and this sentiment accords with all that is said in the Bible of the final condition of the righteous and the wicked. See Mat. xxv. 46; Ro. ii. 6–9; 1 Th. i. 7–10; Da. xii. 2; Ec. xi. 3. Every assurance is held out in the Bible that the righteous will be secure in holiness and happiness, and that there will be no danger—no possibility—that they will fall into sin, and sink to woe; and by the same kind of arguments by which it is proved that their condition will be unchanging, is it demonstrated that the condition of the wicked will be unchanging also. The argument for the eternal punishment of the wicked is as strong as that for the eternal happiness of the righteous; and if the one is open to doubt, there is no security for the permanence of the other. The word unjust here is a general term for an unrighteous or wicked man. The meaning is, that he to whom that character properly belongs, or of whom it is properly descriptive, will remain so for ever. The design of this seems to be, to let the ungodly and the wicked know that there is no change beyond the grave, and by this solemn consideration to warn them now to flee from the wrath to come. And assuredly no more solemn consideration can ever be presented to the human mind than this. ¶ And he which is filthy, let him be filthy still. The word filthy here is, of course, used with reference to moral defilement or pollution. It refers to the sensual, the corrupt, the profane; and the meaning is, that their condition will be fixed, and that they will remain in this state of pollution for ever. There is nothing more awful than the idea that a polluted soul will be always polluted; that a heart corrupt will be always corrupt; that the defiled will be put for ever beyond the possibility of being cleansed from sin. ¶ And he that is righteous, let him be righteous still. The just, the upright man—in contradistinction from the unjust mentioned in the first part of the verse. ¶ And he that is holy, let him be holy still. He that is pure, in contradistinction from the filthy mentioned in the former part of the verse. The righteous and the holy will be confirmed in their character and condition, as well as the wicked. The affirmationthat their condition will be fixed is as strong as that that of the wicked will be—and no stronger; the entire representation is, that all beyond the judgment will be unchanging for ever. Could any more solemn thought be brought before the mind of man?
12 And behold, [687]I come quickly; and my reward is with me, [688]to give every man according as his work shall be.
12. And behold, I come quickly. See Notes on [ch. i. 1], [3]. These are undoubtedly the words of the Redeemer; and the meaning is, that the period when the unchanging sentence would be passed on each individual—on the unjust, the filthy, the righteous, and the holy—would not be remote. The design of this seems to be to impress on the mind the solemnity of the truth that the condition hereafter will soon be fixed, and to lead men to prepare for it. In reference to each individual, the period is near when it is to be determined whether he will be holy or sinful to all eternity. What thought could there be more adapted to impress on the mind the importance of giving immediate attention to the concerns of the soul? ¶ And my reward is with me. I bring it with me to give to every man: either life or death; heaven or hell; the crown or the curse. He will be prepared immediately to execute the sentence. Compare Mat. xxv. 31–46. ¶ To give every man according as his work shall be. See Notes on Mat. xvi. 27; Ro. ii. 6; 2 Co. v. 10.
13 I[689] am Alpha and Omega, the beginning and the end, the first and the last.
13. I am Alpha and Omega, &c. See Notes on [ch. i. 8], [11]. The idea here is, that he will thus show that he is the first and the last—the beginning and the end. He originated the whole plan of salvation, and he will determine its close; he formed the world, and he will wind up its affairs. In the beginning, the continuance, and the end, he will be recognized as the same being presiding over and controlling all.
14 Blessed[690] are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.
14. Blessed are they that do his commandments. See Notes on [ch. i. 3]; [xxii. 7]. ¶ That they may have right. That they may be entitled to approach the tree of life; that this privilege may be granted to them. It is not a right in the sense that they have merited it, but in the sense that the privilege is conferred on them as one of the rewards of God, and that, in virtue of the divine arrangements, they will be entitled to this honour. So the word here used—ἐξουσία—means in Jn. i. 12, rendered power. The reason why this right or privilege is conferred is not implied in the use of the word. In this case it is by grace, and all the right which they have to the tree of life is founded on the fact that God has been pleased graciously to confer it on them. ¶ To the tree of life. See Notes on [ver. 2]. They would not be forbidden to approach the tree as Adam was, but would be permitted always to partake of it, and would live for ever. ¶ And may enter in through the gates into the city. The New Jerusalem, ch. xxi. 2. They would have free access there; they would be permitted to abide there for ever.
15 For [691]without are [692]dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.