CHAPTER XXII.
And he showed me a pure river of water of life, dear as crystal, proceeding out of the throne of God and of the Lamb.
2. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.
3. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
4. And they shall see his face; and his name shall be in their foreheads.
5. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.
The description of the New Jerusalem continues in the first five verses of this chapter. By the "river of the water of life" is doubtless meant full salvation, which as a mighty flowing stream issues "out of the throne of God and of the Lamb." To this fountain of living waters an invitation is now given to all to come and partake to their satisfaction. "The Spirit and the bride say, Come. And let him that heareth say, Come. And whosoever will, let him take the water of life freely." Verse 17. As a defense to God's people in this world salvation is represented as a great wall surrounding them (Isa. 26:12); but as a source of joy, holiness and happiness, it is a living stream whereof all may partake. While this symbol meets an appropriate fulfilment in the present dispensation, yet salvation will also be the eternal possession of the saints in the world to come, when "they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb, which is in the midst thereof, shall feed them, and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes." Chap. [7:16, 17].
In a most appropriate place, upon the banks of the river, grew "the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations." The tree of life in the garden of Eden was a symbol of man's immortality or incorruption, or rather the means of it; for after his fall it was securely guarded and he driven from the garden, "lest he put forth his hand, and take also of the tree of life, and eat, and live forever" (Gen. 3:22) and thus frustrate the decree of God just uttered—that he should return unto dust and corruption. In the New Jerusalem, however, that tree of life blooms again and bears fruit abundantly, yea continuously, as symbolized by "every month," and no cherubim with flaming sword are placed to guard all approach to it. The privilege is open; for it is added immediately, "There shall be no more curse." This, then, symbolizes the removal of spiritual death and the impartation of everlasting life in this world and immortality in the next. The tree of life grew on both sides of the river. On this side of the line of mortality we have access to it in one important sense, while those in the future world are preserved also by its healing benefits.
The Father, Son, and Holy Spirit abide in this city. God reveals himself, not to a few chosen priests only through the Shekinah of his presence, but to all his servants—"they all see his face." As in the ancient tabernacle he manifested himself by "the glory of the Lord," or the Shekinah, which was represented as "seeing his face"; so, also, the "glory of the Lord" abides in the New Jerusalem, filling the entire city with the holy manifestation of the divine presence. His people are "sealed with that Holy Spirit of promise," by which they possess the name of their Father—not the name of the beast nor of his image, but the name of the Father.
"And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign forever and ever." This city has no need of natural or artificial light, "for the Lamb is the light thereof." Chap. 21:23. The light of the sun stands connected with the light of a candle and both are represented as unnecessary, which denotes that "there shall be no night there," but one clear eternal day.
6. And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done.
7. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
The language of symbols is discontinued. With the description of the New Jerusalem closes the grand panoramic scene of this book. Wondrous indeed have been the events of earth prophetically outlined, but we have the assurance that "these things are faithful and true." A continuous political and ecclesiastical history of that portion of the earth made the subject of Apocalyptic vision, from the dawn of Christianity until the last day, was here written down in advance. After the permanent division of the empire, which occurred under Valens and Valentinian[16] in A.D. 364, it was necessary that the political and the ecclesiastical history of the empire should be divided in the prophecy. This inspiration has done. The downfall of the Western empire is clearly predicted in the symbols under the first four trumpets; but the eclipse is afterwards lifted, and the same Western empire again appears in Imperial form under the control of the Papacy. After giving their power and strength unto the beast during the Dark Ages, the horns afterward turn against the Papacy and rob her of all her temporal authority and power, thus pointing us clearly to the history of modern Europe, in which the prophecy has been actually fulfilled. They themselves end at the judgment of the last day. Thus, the political history of the Western empire is carried through to the end. The Eastern division of the empire is also made a subject of prophecy, and its overthrow is described under the sixth trumpet. This was effected by the second woe, or the rise of the Ottoman power, and that woe is represented as continuing until after the death and the resurrection of the two witnesses and terminating shortly before the end of time. Therefore the political history of the Eastern empire, which has been under the power of the Turks for centuries, is outlined until the end. The ecclesiastical history of the Eastern empire is also given, its most prominent feature being the rise and the development of that pest of Mohammedanism, which rests like a dark cloud over that fair country until this day. In the Western division the rise of the Papacy, its continuation, the rise of Protestantism and its duration, are all clearly outlined, reaching down to these last days. Then the scene is suddenly enlarged and is carried beyond the limits of the earth—the Apocalyptic earth—into "the whole world," when the powers of wickedness are combined in spirit to antagonize the reformation of holiness and truth which God is using to gather his faithful ones together in preparation for the coming of the Son of God to judgment. In view of these wonderful events of the last days, how comforting the words of the text before us—"Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book"!