(1) And he shewed me a pure river . . .--The adjective "pure" must be omitted, as it is wanting in the best MSS. The river is full of water, and that water is the emblem of life: it is the beautiful symbol of life in its gladness, purity, activity, and fulness. The garden of Eden (Genesis 2:10) had its river. Even in the wilderness Israel had from the smitten rock the water which gushed out like a river (Psalm 105:41). Prophets, in their pictures of the ages of blessing, almost invariably introduced the river, or broad stream. Joel saw a fountain out of the house of the Lord (Joel 3:18). Zechariah spoke of living waters from Jerusalem (Zechariah 14:8); but Ezekiel had the fullest vision when he beheld the stream which deepened and broadened in its onward progress from under the threshold of the house of God, and carried life in its train: everything lived whither the water came (Ezekiel 47:9); thus did all prophets speak of the river of God's pleasures (Psalm 36:8). The teaching of our Lord threw new light on the prophetic imagery; the pure delights of spiritual joy and communion with God were vouchsafed to men by the presence of the Holy Spirit, the Giver of Life. In the bestowal of that spirit of life did Christ give true satisfaction to the thirsting souls of men. (Comp. John 4:10-14, Joh_7:37-39.) The source of the river is in the throne. Ezekiel's river took rise in the temple; but in our vision there is no temple (Revelation 21:22). We are brought nearer, even to the throne: it is the throne (not "thrones")--one throne of God and the Lamb. (Comp. Revelation 3:21.)
Verse 1. - And he showed me a pure river. Omit "pure." "And" connects this part of the vision with what precedes (Revelation 21:9-27). It would have been better, perhaps, if the twenty-first chapter had included the first five verses of the twenty-second, so as to take in the whole of the description of the heavenly Jerusalem. But there is a break at this point, as is indicated by the repetition of "And he showed me," which points to a new phase or section of the vision. In the previous section (Revelation 21:9-27) the angel had showed St. John the city and its wails with their gates and foundations; in this section he shows him the river of the water of life, and the tree of life. The latter part of each section is occupied with the evangelist's own observations (Revelation 21:22-27; Revelation 22:3-5), for we cannot suppose that the phrase, "these words," in ver. 6, is intended to apply specially to anything in these particular sections. He is the angel mentioned in ver. 9, and again referred to in vers. 10, 15, 16, 17. Most probably the pronoun "he" in ver. 6 does not refer to the same angel as this one. River. The source of this stream, its course or channel, and its fertile banks, are mentioned or implied in what follows; but there is no reference to any estuary or mouth: eternity is the ocean in which this river is lost. Of water of life.Ὕδωρ ζωῆς is perhaps identical in meaning with "living water," ὕδωρ ζῶν, but is properly distinguished from it in translation. The two expressions are peculiar to St. John's writings in the New Testament; the genitival form, which is the more Hebraizing, only occurs in this book in Revelation 7:17; Revelation 21:6; Revelation 22:1, 17; whereas the participial and more classical form is confined to the Gospel (John 4:10; John 7:38). "Living water," in its simplest literalness, means such water as is pure, flowing, clear, fresh, and wholesome; not stagnant, or turbid, or salt. Hence it is a proper term for the water of a beautiful and fertilizing river. Here, however, the genitival form reminds us of the familiar expression, similarly moulded, "the tree of life," which inclines us to think that" water of life" signifies water possessing life giving powers, water which restores, refreshes, supports life, and is therefore to be compared with "living water" taken in its spiritual sense. Of this whosoever drinketh shall never thirst again; when it has been once received within the soul, it becomes a well of water springing up into everlasting life (John 4:14). Clear as crystal, proceeding out of the throne of God and of the Lamb;clear, or transparent. We seldom use the rendering of the Revised Version, bright, as an epithet of water. As crystal (see note on Revelation 4:6, the only other place in the New Testament where the word occurs). The source of the river was in the Divine throne, the seat of the Triune God and the crucified Saviour. All eternal life is derived from our heavenly Father by the Holy Spirit for the sake of the Redeemer.
22:1-5 All streams of earthly comfort are muddy; but these are clear, and refreshing. They give life, and preserve life, to those who drink of them, and thus they will flow for evermore. These point to the quickening and sanctifying influences of the Holy Spirit, as given to sinners through Christ. The Holy Spirit, proceeding from the Father and the Son, applies this salvation to our souls by his new-creating love and power. The trees of life are fed by the pure waters of the river that comes from the throne of God. The presence of God in heaven, is the health and happiness of the saints. This tree was an emblem of Christ, and of all the blessings of his salvation; and the leaves for the healing of the nations, mean that his favour and presence supply all good to the inhabitants of that blessed world. The devil has no power there; he cannot draw the saints from serving God, nor can he disturb them in the service of God. God and the Lamb are here spoken of as one. Service there shall be not only freedom, but honour and dominion. There will be no night; no affliction or dejection, no pause in service or enjoyment: no diversions or pleasures or man's inventing will there be wanted. How different all this from gross and merely human views of heavenly happiness, even those which refer to pleasures of the mind!
And he showed me a pure river of water of life,.... Not baptism, which used to be administered in rivers and pools of water; and which engaged to purity of life; and, the power and authority of administering which was from God and Christ; but in this Jerusalem state there will be no use nor need of ordinances; for Revelation 22:1 belongs to the preceding chapter, and is a continuation of the same account, this being not a new vision, but a part of the former, which the same angel, as in Revelation 21:9 proceeds to show to John: nor is the Holy Ghost intended by this river, whose gifts and graces are sometimes, for their plenty, purity, and quickening virtue, compared to rivers of living water; and who is a pure and holy Spirit, and proceeds from the Father and the Son: nor the doctrine of the Gospel, which comes from the blessed God, and is the Gospel of Christ; and, when purely and faithfully preached, is clear as crystal; and is the means of conveying spiritual life to men, and of supporting it in them: nor the ultimate joys of heaven, which may be called a river of pleasure, for the fulness and variety of delight; pure, and clear as crystal, for the holiness and perfect knowledge of that state; and be said to proceed from the throne of God and the Lamb, being the free gift of God through Christ; but this state is not designed here: rather, therefore, by this river is meant the everlasting love of God, which may be compared to a river for its largeness and abundance, its height and depth, its length and breadth; and for the large displays of it in this state, when its waters will increase, and be a broad river to swim in, and be unpassable; and for the streams of it in election, redemption, calling, justification, pardon, adoption, and eternal life, which make glad the city of God; and for the pleasure it yields, and the fruitfulness it gives to those who drink of it: it may be called a river "of water of life", because in the present state of things it quickens such who are dead in trespasses and sins; revives the saints when dead and lifeless, supports their spirits, and is a cordial that preserves from fainting; it keeps and secures from dying the second death and is the spring and source of eternal life; and that itself will last and flow for ever, it is ever running water, it is everlasting love: and it may be said to be pure and
clear as crystal, it being free from all hypocrisy and dissimulation, being real, hearty, and sincere, both in the Father and in Christ, of which the fullest proofs and demonstrations are given; and being clear of all motives and conditions in the creature, by which it might be influenced; and it engaging to purity and holiness of life and conversation; for the doctrine, which brings the account of it, and the inward principle of grace, which is the fruit of it, and every discovery of it, have a tendency hereunto:
proceeding out of the throne of God and of the Lamb; not taking its rise from man's obedience, nor from his love to God, nor from his faith in Christ; for the love of God is prior to all these, and is the spring and cause of them, and therefore cannot be moved and influenced by them; but it has its origin from the sovereignty of God and of Christ, signified by the throne of both, who will be gracious to whom they will be gracious; nor can any reason be given why they love any of the sons of men, but their own sovereign will and pleasure; this is the sole motive, spring, and cause of their love; and God and the Lamb being mentioned together, shows both the equal dignity of their persons, being on the same throne, and the equality of their love to the inhabitants of the new Jerusalem: and thus, as a river adds to the pleasure, use, convenience, and wholesomeness of a city, this glorious city is commended by such a river running by it, or in the midst of it: there may be an allusion to the river which ran out of the garden of Eden, for this will be a paradisiacal state, Genesis 2:9 or rather to the waters in Ezekiel 47:1 which came from under the threshold of the Sanctuary; though this river proceeds not from the temple, there being no temple in this state, but from the throne of God and the Lamb, which is instead of it.
clear as crystal, it being free from all hypocrisy and dissimulation, being real, hearty, and sincere, both in the Father and in Christ, of which the fullest proofs and demonstrations are given; and being clear of all motives and conditions in the creature, by which it might be influenced; and it engaging to purity and holiness of life and conversation; for the doctrine, which brings the account of it, and the inward principle of grace, which is the fruit of it, and every discovery of it, have a tendency hereunto:
proceeding out of the throne of God and of the Lamb; not taking its rise from man's obedience, nor from his love to God, nor from his faith in Christ; for the love of God is prior to all these, and is the spring and cause of them, and therefore cannot be moved and influenced by them; but it has its origin from the sovereignty of God and of Christ, signified by the throne of both, who will be gracious to whom they will be gracious; nor can any reason be given why they love any of the sons of men, but their own sovereign will and pleasure; this is the sole motive, spring, and cause of their love; and God and the Lamb being mentioned together, shows both the equal dignity of their persons, being on the same throne, and the equality of their love to the inhabitants of the new Jerusalem: and thus, as a river adds to the pleasure, use, convenience, and wholesomeness of a city, this glorious city is commended by such a river running by it, or in the midst of it: there may be an allusion to the river which ran out of the garden of Eden, for this will be a paradisiacal state, Genesis 2:9 or rather to the waters in Ezekiel 47:1 which came from under the threshold of the Sanctuary; though this river proceeds not from the temple, there being no temple in this state, but from the throne of God and the Lamb, which is instead of it.