Jesus was the greatest river

JESUS WAS THE GREATEST RIVER
EDITED BY GLENN PEASE
Revelation22:1-21Then the angel showed me the
river of the water of life, as clear as crystal, flowing
from the throne of God and of the Lamb 2down the
middle of the great street of the city. On each side of
the river stood the tree of life, bearing twelve crops of
fruit, yielding its fruit every month. And the leaves of
the tree are for the healing of the nations.
The River Of Heaven
Contributed by Glenn Dale Pease onAug 29, 2014
| 3,017 views
Scripture: Revelation22:1-2
Denomination: Baptist
Summary: In John's vision of the heavenly Jerusalem, he shows us that all the
hopes of a sacredcity on a sacredriver will be fulfilled, and we will have peace
like a river forever.
THE RIVER OF HEAVEN basedon Rev. 22:1-2

By Glenn Pease
Kipling's book, Kim, has been called the greateststoryof a river that has ever
been written. According to Buddhist tradition, Buddha shotan arrow into the
air, and where it fell, a river sprang up. The river was sacred, and whoever
bathed in it would be cleansedfrom all sin. Kipling's story is about an old
lama who wonders through cities and rice fields, over hills and across plains,
always asking the same question. "The River, the River of the Arrow; the
River that can cleanse from sin; where is the River?"
The universal searchof man has been to find a river that satisfies everythirst
of the body and soul. The quest of Ponce de Leon for the fountain of youth is a
quest that has gone on all through history. Mostof history follows the paths of
the greatrivers of the world. Babylon is built on the Euphratus; Nineveh was
built on the Tigris; Thebes was built on the Nile, and Rome was built on the
Tiber. We could go on around the world showing how the greatcities are built
by great rivers. Rivers have been the streams of life for the cities of the world.
Our own greatMississippihas played a major role in the history of our
country. The name in Algonquin means, GreatRiver.
One of the strange paradoxes is that Jerusalemwas not built by a river. This
was a draw back, and the Jews always hopedthat one day that their holy city,
like the greatcities of the world, could have a river. The prophets and
psalmists were forever dreaming and singing of the river. Ezekiel, in a vision,
saw a board river rushing out of Jerusalem. Isaishsaw a future Jerusalem
where he says in 33:21, "There the Lord will be our Mighty One. It will be
like a place of broad rivers and streams." He got so disgustedwith the
disobedience of the people and God Himself lamented in 48:18, "O that you
had harkenedto my commandments! Then your peace wouldhave been like a
river..." Peace like a river, and the prosperity of a river have always been the
rewards of a people blessedof God. To the Jewishmind, the ideal city must
have a river. They believe that God Himself dwelt by a river in heaven. Psalm
46:4 we read, "There is a river whose streams make gladthe city of God, the
holy habitation of the MostHigh."

In John's vision of the heavenly Jerusalem, he shows us that all the hopes of a
sacredcity on a sacredriver will be fulfilled, and we will have peace like a
river forever. It is fascinating to study rivers, but here is the most fascinating
river of all. Christianity was, in a sense, born on a river. John the Baptist
beganthe New Testamentministry by baptizing in the Jordan River. Jesus
was baptized in this famous river just before He began His public ministry.
The Jordan is the most famous river of the Bible. Naamandidn't think it
compared to the rivers of Syria, but when he obeyed God, the waters of
Jordan became the waters of life for him, and they cleansedhis leprosy.
Crossing overJordan has become a symbolic wayof referring to entering
heaven. This is because, the entrance of Israelinto the promise land began
with the miracle of crossing overthe Jordan on dry ground. It was the Jordan
that made the promised land the nearestthing to the garden of Eden. It gave
life to all the rich soilof the Jordan valley, and produced abundance of fruit.
In Gen. 13:10 we read, "And Lot lifted up his eyes and saw that the entire
Jordan Valley was irrigated....andit was life a garden of God." Just as the
first paradise needed a river to keepit beautiful, and just as the promised land
needed a river to keepit beautiful, so the eternal paradise for all God's people
needs a river. John, as an eye witness, says it will be there.
All that a river has meant to man in history will be ours in perfection as
dwellers in the holy city. What blood is to the body a river is to the city, and
that is why it is calledthe river of the waterof life. The blood streamhas been
calledthe river of life. When Jesus shedHis blood in atonement for our sin,
He sacrificedHis river of life. Now by trusting in that river of life for
forgiveness, we canhave the hope of dwelling by that eternal river of life. One
day gatheredby that river we will sing some such words as this,
O blessedLord, we little dreamed
Of such a morn as this;
Such rivers of unmingled joy
Such full unbounded bliss!
And Oh! How sweetthe happy thought,

That all we taste or see,
We owe it to the dying Lamb,
We owe it all to Thee.
It is understandable why many feelthis river of heaven is symbolic. Jesus used
the ideal of a river in a symbolic way. In John 7:38 Jesus said, "He who
believes in me, as the Scripture has said, out of his heart shall flow rivers of
living water." He goes onto explain that the river is symbolic of the Holy
Spirit. Back in John 4:14, Jesus saidto the Samaritan womanat the well,
"...Whoeverdrinks of the waterI shall give him will never thirst; the water
that I shall give him will become in him a spring of waterwelling up to eternal
life." These are obviously symbolic. Nevertheless, I am convinced that the
river of heaven is a real and literal river.
It is the real river and it's values that give meaning to the symbolic use of it.
DeHaanis right, I believe, when he says we will need a watersupply for all
eternity because we will enjoy the pleasures ofeating and drinking. I am
convinced that water will be part of the new heaven and the new earth. God
made water as the basis for life on this earth. The world beganwith waterand
the Spirit of God moved over the face of the waters. He had to divide the
waters before any dry land could appear.
Strong sermons during fear & uncertainty...
Enter your name and email to begin. Credit card required, cancelany time.
Plus, getemail updates & offers from SermonCentral. Privacy
Scientists tell us that 70 per cent of the earth is yet water. From space our
planet looks like a big drop of water. The earth is the only place known that is
suitable for H2O in liquid form. Everywhere else is either so cold or so hot
that is can exist only as a solid or a gas.. On earth alone is this unique source
of life able to flow, and bring life to animals and vegetables. This makes the
planet earth the most rare and unique place in all of God's creation. Wateris

the chemicalcreationthat God has chosento be the foundation of life. We
have some hints as to why this is the case.
God so often builds into His creationsomething of His own nature. Thus, we
can learn of Him by what He has made. Wateris an expressionofthe very
characterof God. In Jer. 2:13, God says to His people, "They have forsaken
me, the fountain of living water." In Ps. 65:9 we read of the River of God
which is full of water and by which the earth is wateredand enriched. If you
study all that the Bible says about water and compare it with all that science
knows about water, you will see why it is such an excellentsymbol of the Holy
Spirit. Wateris a part of the very nature of God.
Wateris not a trinity by accident. H2O is two hydrogen atoms and one oxygen
atom. It is a three in one element that can take on a three-fold nature of solid,
liquid, and gas. Whatexciting symbolism is contained in water!The solid
representing God the Fatherwho remained on the throne of glory, like the
majestic glaciers ofthe North Pole. Then the liquid representing the Sonwho
flowed from the throne of God, as the River of Life, into the desertof this
world to make it bear fruit for the Kingdom of God. Then there is the gas
state of water representing the invisible but powerful as gas personof the
Godhead, the Holy Spirit. Steam, or waterin a gaseous state,has been a
source of greatpower.
The skeptic may feel this is all a lucky coincidence, but let us look at more
amazing parallels betweenwater and the nature of God. God's nature is
paradoxical, that is, it is both the source of life and the source of judgment.
God is a consuming fire as well as the water of life. God combines in His
nature the opposites of fire and water.
What is fascinating is that wateritself also has this paradoxicalnature.
Henry Cavendish, back in 1783, was doing some experiments with the
scientific sensationof the day-electricity. He wanted to see what would happen
if he sent a current of electricity through a tube of water. He was shocked
when the watervanished before his eyes. He repeatedit againand again, and
he was astounded. He examined the contents of the tube and discoveredthat
water, the quencher of flames could be turned into a gas that was highly

combustible and stimulated fire. He published a paper by the Royal Societyin
1784, andhe calledwater, "inflammable air."
Other scientists thought he was some kind of a crackpot. Waterstimulating
fire-it was absurd. The famous French scientist deRazier, was determined to
expose this hoax before the world. He duplicated the experiment of Cavendish
and attacheda valve to the tube so he could inhale the so-calledinflammable
air. Before a panel of prominent citizens as witnesses he switchedon the
current, filled his lungs with the gas left in the tube, and held a lighted paper
at his lips as he exhaled. There was a terrific explosion and deRazierthought
all his teeth had been blown out. He had proven the hard way that watercan
produce fire.
Enter your name and email to begin. Credit card required, cancelany time.
Plus, getemail updates & offers from SermonCentral. Privacy
What a marvelous coincidence, thatthe source of life on earth has a nature so
similar to the nature of the Creator. To the student of the Bible it is no
coincidence, but rather, the design of God. Water is an expressionof His very
nature and that is why I am convincedthat waterwill be a part of all eternity.
The rich man in hell beggedfor just a drop of water. Hell is pictured as a
place with no water. Heaven, on the other hand, is portrayed as a place with
an abundance of water.
Rutherford Platt, in his book WaterThe Wonder Of Life, after describing
how essentialwateris to all that physicist do in the laboratory, writes, "It
possesses orderand creates order. Is not watersomething on the level of
divine creation?" Yes it is! And the Bible reveals it will be a part of the new
creationof eternity as well. Our text tells us that the river of heaven flows
from the throne of God and of the Lamb. There are only two thrones, and so
the Holy Spirit does not have a throne in heaven. This may just be a
coincidence, but it is of interest to note that wateris two hydrogen atoms and
one oxygenatom. The two hydrogen atoms are always in pairs. They stick
togetherlike the Father and the Son.The oxygen atom is the one that most fits
the Holy Spirit, for it stirs up and creates activity. It is the key element in the
giant sun flares, for example. The Holy Spirit if the Personof the Godhead

who moves and motivates and produces the fire, like oxygen. It could just be
coincidence, but it could also be another way Godhad built something of His
nature into water, the basic source of life.
Water, like the Godhead, is also connectedwith light. Waterpoweris the
source of much of our electricityof our nation. Waterpoweris light power.
Belle Chapman Morrill, has put it into poetry-
For centuries, This untamed waterfall
Leaped to the gorge below with frightening power,
Dashing to splinters the venturesome canoe,
Cleaving the stubborn rock.
Today, Majestic still,
No loser for it's giving,
It lights a hundred million homes By it's hidden power.
Now....inthis very moment....
O Spirit of the living God,
Cut deeperchannels in the selfish rock;
Transform your powerwithin me
To light for groping men.
When the Confederate and Union armies fought eachother in the Civil War,
they had one thing in common, and that was the need for waterto quench
their thirst. At the NationalCemeteryat Gettysburg, there is a brickedwall
with a tablet telling the story of how both sides drank from that same well to
sustain life. Wateris something all men have in common as a need. Wateris
the source oflife, and Jesus is the living water, the source of eternallife. The
poet offers this toastto water-
Here's to old Adam's crystal ale,

Clearsparkling and divine,
Fair H2O, long may you flow
And leave us not behind.
We canflow on with the river of life forever, and drink of the water of life, if
we realize that in Christ we have found the fountain of youth-that sin
cleansing river that all men have longedfor. The river of life that flowedfrom
His body on Calvary is the river that cleansesfrom all sin. Is it just a
coincidence that wateris the keyelement for cleanliness?The waterand blood
that flowedfrom Christ's side can cleanse us from all sin. When we partake of
the communion elements, we drink symbolically from the sacredriver of life
that cleansesand gives us life. In time and in eternity we will be praising God
for the gift of water. One poet conveyedit in these words-
Praise to God in running water,
Gleeming, glancing, and running water.
Crystal clearit's joyous cheer,
Dreaming, dancing, running water;
Amber-bright all slashedwith white,
Sweet, romancing, running water;
Give God praise for all fair water!
His sweetgraceis running water.
God's sweetgrace is running water,
All fair sparkling, running water,
Bubbling spring from rock or sod,
Goodly thing, the gift of God,

Babbling praises as it flows,
Gathering grace as it grows,
Scattering joys wher'er it goes;
Praise to God in running water!
You can use waterto communicate your faith in Christ, and your hope in
heaven. You can ask people if they have a guaranteedwatersupply for all
eternity. You can share the goodnews that in Christ you can have accessto
the fountain of perpetual youth. He is the source oflife and the one we must
trust, if we would drink forever from the river of heaven.
BIBLEHUB RESOURCES
The Conditions Of Blessedness
Revelation22:1-6
R. Green
These must be thought of as first on earth, afterwards in heaven. The river of
the waterof life must be the life giving and sustaining power of the Holy
Spirit. It is life - life indeed and of a truth. But man has no life apart from
God, and most truly no spiritual and blessedlife. "The fountain of life is with
thee." It would not be improper to include here the idea of "the Word of life;"
for by the Word only are the seeds oflife sownin the heart, and by the Word
the everpresent Spirit refreshes and revives the wearyand dying. This life
giving Word, made powerful by the heavenly life giving Spirit, spreads
healing and joy, loveliness and verdure, whereverit comes. But we cannot
separate these elements;they are one. And beautiful is the figure of the life

giving river, "bright as crystal, proceeding out of the throne of God and the
Lamb." But the issue of the above is presented to us in the following verses.
I. IN THE UTTER DESTRUCTIONOF THE CURSE AND
CONSEQUENCEOF SIN. The first and last, the complete idea of the evil
results of sin, is to be found in "the curse." It is now removed. Blessing
prevails. Happy they over whom the shadow of a curse falls not! So far of the
negative results. The positive follow; and the blessednessofthe righteous is set
forth -
II. IN THE SUPREME AUTHORITY OF THE MOST HIGH. In obedience is
life and blessedness.His laws are holy, just, and good. The perfectness of life is
reachedwhen God reigns perfectly in the hearts of his people;when there his
throne is set.
III. IN THE UNVARYING OBEDIENCE OF THE HOLY PEOPLE. "His
servants shall do him service."
IV. IN A GRACIOUSLY PERMITTEDAPPROACHTO GOD. "Theyshall
see his face;" they know him. It is the approachof love. It is the child before
the face of the Father.
V. IN THE SIMILARITY OF NATURE. The Divine Name is on the forehead.
This is at once an attainment and a reward.
VI. IN THE DISPERSION OF IGNORANCEAND THE DECEPTIONS OF
ERROR. No night. No mere earthly illumination. The Lord God himself, by
his owndirect illumination, giveth them light. They who follow the light of life
walk not in darkness.
VII. IN EVERLASTING EXALTATION AND HONOUR. "They shall reign
forever and ever." - R.G.

Biblical Illustrator
A pure river of water of life, clearas crystal
Revelation22:1
The life river
H. Bonar, D. D.
I. IT IS A RIVER OF HEAVEN. They that drink of .it must drink
immortality and love. "It is the river of God."
II. IT IS A RIVER OF GRACE. It FLOWS from the throne of the Lamb; and
everything that has connectionwith the Lamb is necessarilyof grace.
III. IT IS A RIVER OF POWER. It comes from the throne — the throne of
God; and therefore possessing the properties of that throne. It communicates
powerinto the soul of every one that drinks, or even that walks along its
banks. The powerand authority of God are in it; for it issues from the
fountainhead of universal power.
IV. A RIVER OF PURITY. "A pure river of water of life!" Like the Lamb
from whose throne it comes, who is without blemish, and without spot! Like
the city through which it flows, into which nothing that defileth shall enter! As
it pours its heavenly waters on us now, it purifies.

V. A RIVER OF LIFE. Wheresoeverthe river cometh it quickeneth (Ezekiel
47:9). Eachdrop is life-giving; it contains everlasting life, for the Spirit of life
is in that river.
VI. A RIVER OF BRIGHTNESS. The words "clearas crystal" should be
"bright as crystal" — the same word as in ver. 16, "the bright and morning
star." It is river of splendour, Divine and heavenly splendour.
(H. Bonar, D. D.)
The river of life
J. S. Exell, M. A.
I. THE SPIRITUAL ENJOYMENTS OF THE HEAVENLY LIFE ARE
ABUNDANT IN THEIR MEASURE. "And He showedme a pure river."
Greatcities are generallybuilt on the banks of rivers to ensure health,
commerce, and pleasure. The spreadof the Gospelis sometimes setforth
under the emblem of a river (Ezekiel17:1; Habakkuk 2:14; Psalm 16:4).
Here, however, we have the spiritual enjoyment of redeemedand glorified
humanity imaged forth. St. John did not see a brook, or a well, but a river
flowing from the great Throne. The spiritual enjoyments of heaven are not
scanty. On this river the richest products will be borne to glorified humanity.
II. THE SPIRITUAL ENJOYMENTSOF THE HEAVENLY LIFE ARE
PURE IN THEIR NATURE. "Pure" — "Clearas crystal." Are we to judge of
the purity of water by its cleansing properties? Then none so pure as this
which flows from the Throne of God, as it can purify the unclean soul. It can
washout sins of the deepestdye from the garments of the moral nature, and
make them white as no fuller on earth can whiten them; hence, the faultless
multitude before the throne.
III. THE SPIRITUAL ENJOYMENTSOF THE HEAVENLY LIFE ARE
INVIGORATING IN THEIR ENERGY. "Waterof life." This greatriver of
heaven is not sluggishin its flow, but quick and rapid. It gives life and verdure
whereverit comes. The things of earth are dead and barren, but when

touched by the influence and grace ofthe Divine Spirit they teem with vitality.
But the life of the soulnow is nothing in intensity as compared with what it
will be when it attains the enjoyment of heaven. Then it will become possessed
of an immortal vitality which shall know from decay or decline.
IV. THE SPIRITUAL ENJOYMENTSOF THE HEAVENLY LIFE
ETERNALLY MEET THE NEEDS OF THE HUMAN SOUL. The thirsty
there have a river at which they candrink, and which will never be exhausted.
The Divine gifts in heaven will be adapted to the requirements of our renewed
and glorified natures. Thus the soul will be made glad.
V. THE SPIRITUAL ENJOYMENTSOF THE HEAVENLY LIFE ARE
THE OUTCOME OF THE SOVEREIGN MERCYOF GOD. "Out Of the
Throne of God and of the Lamb." And so all the spiritual enjoyments of
heaven, in abundance, in purity, in life, in satisfaction, and in perpetuity will
be the outcome of the SovereignGrace ofGod as exercisedthrough and
manifested in the mediatorial work of Jesus Christ. Lessons:
1. That we should prize the ordinances through which the water of life is
conveyedto men.
2. Contemplate the active spiritual enjoyment of the good.
(J. S. Exell, M. A.)
Divine love river
Homilist.
I. EXHAUSTLESS. It rises from the infinitude of the Divine nature — a
source unfathomable.
II. UNIVERSAL. This river rolls everywhere. It rolls under the universe: and
all things float on its waves. It refreshes and beautifies all.
III. EVER FLOWING. The inexhaustible fountain is always active,
outpouring itself. Creationis a work never finished, for the river of Divine
love is overflowing.

IV. RESTORATIVE. It at once resuscitatesand cleanses:it quenches thirst
and removes defilement. Christ is the channel through which flows this soul-
restorative love.
(Homilist.)
Christianity a transcendentalsystem
Homilist.
I. It is transcendentalin its VALUE. What on earth is of such worth as water?
But what is the characterofthis water?
1. It is a "river" — not a stagnantpool, a sleeping lake, or a purling brook;
but a river, profound in depth, majestic in volume, resistlessin movement.
2. It is a "pure" river. How pure is Christianity! How holy its morals, how
morally perfect its leading character — Christ!
3. It is a pure river of life.
4. It is a pure river of life that is transparent. "Clearas crystal."
II. It is transcendentalin its ORIGIN.
1. It proceeds from "the throne" — the centre of universal authority.
Christianity is a code rather than a creed, more regulative than speculative.
2. It proceeds from the "throne of God." Christianity is a Divine system;its
congruity with all collateralhistory, with our moral intuitions, with all our a
priori notions of a God, proves its Divinity.
3. It proceeds from the "throne of God and of the Lamb." Christ has to do
with it. Conclusion:Such is the gospel. Value river. Kind Heaven, speedthe
course of this river! May it penetrate every region of the world, and roll its
waves of life through every heart!
(Homilist.)

Heaven
W. H. King.
I. WHEREIN THE GLORIFIED LIFE IN HEAVEN WILL BE SIMILAR
TO, AND WHEREIN IT WILL DIFFER FROM, SPIRITUALLIFE ON
EARTH.
1. The first truth that meets us in this passageis, that the influences which will
sustain the future life in heavenare describedin preciselythe same figurative
language as that used by our Lord and the inspired writers in relation to the
spiritual life on earth. That which John saw flowing in the midst of the street
from its perennial source in the throne of God and the Lamb was a river of
"water" oflife. This is exactlythe language usedin Scripture to indicate the
powers and influences which sustain the spiritual man in this world. Isaiah
invites men to partake of spiritual blessings in the words: "Ho! every one that
thirsteth, come ye to the waters." Jeremiahthus laments over the
unfaithfulness of the Jews:"'Formy people have forsakenme, the fountain of
living waters, and have hewn out to themselves cisterns, brokencisterns, that
can hold no water." "If thou knewestthe gift of God, and who it is that saith
unto thee, Give Me to drink, thou wouldst have askedof Him, and He would
have given thee living water." We are clearly taught, therefore, by this vision
of the apostle, that while the outward condition of the life in heaven will be
vastly changed, the weak and sinful body giving place to one like the glorified
body of Christ — yet the life itself will be the same. We shall then continue to
be what we begin to be now. Heavenly life, in its deepestand inmost reality, is
begun on earth. As, in the unopened bud, there are in microscopic form all
that will afterwards expand into the flower;as, in the child, there are all the
incipient faculties that will afterwards developinto the full power and
maturity of manhood; so with man as a spiritual being. Grace is the infancy of
glory, and glory is the manhood of grace. Naturaldeath, which, when seen
from the human side, appears an overwhelming catastrophe, canhave no
powerover that life — it only separates the germ from the material husk in
which it has been enclosed.

2. As then the future life will be a continuation under changed conditions of
the life we possess now, it follows not only that present experience must in its
measure be the only true interpretation of the future, but, further, the glory of
that future life reflects light back upon the present. It becomes us not only to
fix our hopes upon the blessings yet in reserve, but to prize highly those we
have already received. While we think of heaven as the one hope of the
present life, let us learn to set more value on and use more diligently the grace
which sovereignmercy has already bestowed.
II. WHEREIN THE GLORIFIED LIFE IN HEAVEN WILL DIFFER FROM
SPIRITUAL LIFE ON EARTH.
1. Observe, as the first specialcharacteristic ofthis water of life, that it flows
in a river, at once suggesting the idea of unfailing abundance. Our greatrivers
never become dry. Generations of men are born and perform their part in life
and then die, while the rivers of which they drank, and beside which they built
their cities, remain the same. Some, like the Nile, have been flowing from long
before historic times. "Men may come, and men may go, but they flow on for
ever." And the blessings that will be given in the future to sustain the spiritual
life of the believer are here symbolised by a river of water of life, denoting
certainly, among other things, that in heaven there will be an unfailing
abundance of whateveris necessaryto sustain the life and growth of the
spiritual nature. No pressing need will ever darkenthe brightness of that
Divine home, or promote the decay of spiritual vigour. The river flows from
the throne of God and the Lamb. Its source is perennial. Soonershall all the
powers of the universe fail; soonershall God Himself ceaseto be God, than
the fountains from which spiritual blessings flow become dry or empty.
2. Observe, as a secondpoint, that John saw the river of waterof life flowing
in the midst of the street. To understand the symbolism here, we must
remember that the streetis the place where men meet together, where they
pursue their varied occupations. And the golden undefiled street of the New
Jerusalemrepresents the scene ofthe common activities of the life there. And
the position of the river flowing in the midst of the streetteaches the truth that
whateverthe occupations may be, there will be nothing in them antagonistic
to the highest interests of the spiritual life. Now the street is the scene of ears

and toil. Here on earth it is the place where temptations have to be met, where
sin assaults andwickednessdisplays itself. No river of waterof life flows in the
midst of our streets, but rather the waters of ungodliness and iniquity. The
man who longs for communion with God does not go into the open highways
of human traffic to find strength and peace:he goes, rather, into his closet. He
must put the world outside in order to pray for the lessening of the power of
the world within. But in heaven fellowshipwith God will need neither
abstractionnor privacy. Every occupationwill harmonise with the highest
aspirations of man's renewednature. All outward things will perfectly accord
with and promote the well-being of his spirit.
3. Observe, further, John speaks in the most emphatic manner of the purity of
that river. "A pure river of water of life clear as crystal." Spiritual influences,
the truth that enlightens, the Divine grace that quickens and sustains the
spirit, are in themselves always pure. But how continually on earth they
become dimmed and weakenedby mixing with what is human and worldly!
How strangelytruth becomes mixed with error, and Divine influences marred
and weakenedby human passions and prejudices! What man can maintain
that he has receivedand holds only the truth? that he has made no mistakes?
that in him the grace of God is unmarred by any human weaknesses orby any
contrary affections? But in heaven the river of water of life is "pure, clearas
crystal";it has no admixture of error or imperfection; it has never become
adulterated by inferior elements.
4. Then observe, as a lastpoint, this vision of John teaches thatin heaven faith
will give place to sight. John "saw the river of waterof life proceeding from
the throne of God and the Lamb." How much of unbelief and misbelief
mingles with the strongest faith on earth! How insidiously doubts creepinto
our minds and rob them of their joyful confidence!There are times when our
fear suggeststhat the ground of our faith is slipping awayfrom beneath our
feet. But those who will drink of that pure stream will behold the source
whence it comes;they will have no need of faith, and they will have no
temptation to doubt. Every joy will be permeated and intensified by a sense of
blessedcertainty that it is the true gift of the Lord God Almighty and the
Lamb.

(W. H. King.)
The river of life
E. H. Hopkins.
I. ITS SOURCE.
II. ITS PROGRESS.
III. ITS PROPERTIES.
1. Living. "Waterof life" (John 4:10).
2. Pure (Ezekiel36:25;Ephesians 4:30).
3. Bright. "Clearas crystal." Radiantwith light. Illuminating.
IV. ITS EFFECTS.
1. Quickening (Ezekiel47:9; John 4:14; John 7:37-39).
2. Beautifying (Isaiah35:1, 6, 7; Isaiah58:11).
3. Fructifying (Revelation22:12;Jeremiah17:8; Psalm 1:3; Isaiah55:1;
Revelation22:17).
(E. H. Hopkins.)
Gleaming as crystal
J. RendelHarris.
If we are to understand the New Jerusalemproperly, we almostneed to have
been citizens of the old. Observe, then, that the ancientJerusalemwas not
situated, as most cities, on the banks of some river, or the shore of some sea. It
stoodin a peculiar position, at some distance from either: it was badly
watered;we read of a pool or two, of a little brook, of an aqueduct and some
other artificial water-structures. Bearing this fact in mind, you will

understand how forcible an appeal to the imagination would be contained in
the verse of the 46th Psalm, which tells of a river that should "make gladthe
city of God." In evidence of the foregoing you may notice the following
remark of Philo on the verse quoted: "The holy city, which exists at present,
in which also the holy temple is established, is at a greatdistance from any sea
or river, so that it is clearthat the writer here means figuratively to speak of
some other city than the visible city of God." It is evident, therefore, that the
mention of a pure, fresh stream flowing through the midst of Jerusalemwas a
figure of a very striking nature; and we say that the basis of this magnificent
description in the Apocalypse lies in the insufficiency of the watersupply of
the ancientcity. The life of the future, and by that we mean heavenon earth
as well as heaven, shall be as different from that which you are now realising
as the watersupply of Jerusalemwould be if a river flowedin the midst, from
what it is now with merely Kidron and Bethesda and Siloam and Solomon's
Pools.
1. It is not a standstill life: no one canstand still who lives with God. There
must be fresh discoveries oftruth and duty every day; and fresh inquisition
made into the heights and depths of Redeeming Love. Abandonment to God
must mean advancement in God.
2. Neitherin earth nor in heaven is the life to be an intermittent one. There
should be no such word as "revival" in the dictionary of the Christian
Church: we want "life," not "revival." You hear people saying of certain
religious movings — "Theyare having quite a revival"; alas!and were they
dead before? Indeed, I am sure this intermittent fountain expressesonly too
accuratelythe lives of many of us. The best that God can do with us is to make
us an occasionalblessing — a sorrowfulthing to confess whenthere are
suffering ones around waiting and watching the surface of our hearts to see
whether there is any moving of the water.
3. It is not a life for which the world is too strong, and which cannot therefore
be kept pure. It is not figured by a little brook, as Kidron, defiled with all the
impurities of a city, and that an Oriental city. And yet how many lives there
are of which we have to say, "The world is too strong for them"; well-

intentioned people, but feeble in grace, and who have receivedbut little of the
Life of God.
4. It is not a humanly-devised life, as Solomon's aqueducts. Our faith stands
not in the wisdom of men, but in the powerof God. The Divine Life is not sect,
and it is not system. The channel of a sect!it is a pipe that bursts when the tide
of life rises beyond a certainpoint. The channel of a system I it is an aqueduct
through which, if one stone be taken out, the water ceases to reachyou. If one
travels on the continent, one can see (I think it is at Avignon) the ruins of the
ancient Roman aqueduct; but the Rhine and the rest of the rivers of God flow
on still, full of water.
5. Finally, we may say, that the Life is one of absolute dependence, and is
conditioned on the sovereigntyof God and of the Lamb. Grace and the Holy
Ghostare the portions of the dependent soul: they only flow from the throne
of God and of the Lamb.
(J. Rendel Harris.)
The throne of God and of the Lamb
The coronationof the Lamb
H. Bushnell, D. D.
Regarding here the mere grammar of the words, we have a partnership Deity
presented. But the matter I have now in hand is not the plurality encountered,
but the name; to trace the ascending progress,issuedin the final coronation,
of the Lamb. The ascending stagesofthis progress we shallbest discoverif we
glance at the Scripture recordof the story. The word "lamb" begins of course
at the creature, and the creature required, first of all, to be created, having
just the qualities of innocence, inoffensiveness, incapacity ofresentment and
ill-nature, ready submissiveness to wrong, necessaryto the intended meaning,
and the finally sacreduses, ofthe word. Lambs of nature were first-stage
symbols, for the due unfolding of the Lamb of religion. Then follows, we may
see, a process in which artificial meanings are woveninto and about the words

and images provided, by the religious uses of sacrifice;for God is now to be
displayed in the dear passivities of sacrifice. Abel. Sacrifice of Isaac. Passover
(Isaiah 3. and 53.). At last the fulness of time is come;when a strange new
prophet appears, announcing the kingdom of God now at hand. "Beholdthe
Lamb of God that taketh awaythe sin of the world." Now at lastthe advances
and preparations of so many ages are ended, the Lamb of God is come. And
then what does He Himself do, three years after, when He encounters the two
disciples going back, heavy-hearted, into the country, but open to them all the
ancient scripture, showing out of it how certainly Christ ought to suffer, and
so to be the Lamb of prophecy. And what does He give them to see, in this
manner, but that all sacrifice and passoverare now fulfilled forever in His
Divine passion? Then, passing on a stage farther, we are completely certified
in our impressions, by the discoverythat, at this same Lamb and passover
blood, all apostolic preaching begins. God's new gospeloflife is the revelation
of the Lamb. For this, says Philip to the eunuch, is the prophet's "lamb that
was dumb before His shearers." And this, says Peter, is "the precious blood of
Christ as of a lamb without blemish and without spot."
1. What does it signify, that God has now the Lamb throned with Him, but
that He is now to be more and more distinctly conceivedas a susceptible
being; to be great, not as being absolute, or an infinite force, not as being
impassive — a rock, a sea, a storm, a fire — but as having greatsentiments,
sympathies and sensibilities. Nothing has been so difficult for men as to think
of God in this manner. The human soul is overborne, at first and for long
ages, by the satutraldimensions of God; filling up this idea with mere
quantities; putting omnipotence in the foreground, and making Him a grand
positivity of force;adding omniscience, orabsolutelyintuitive knowledge,
adding also will, purpose, arbitrary predestination, decrees:exalting justice,
not as right or rectitude, but as the fearful attribute of redress, that backs up
laws regardedmainly as rescripts of will in God, and not as principles. He has
always been at work to mend this defect in us; protesting by His prophets, in
the matter of His sensibilities, that He is "hurt," "offended," "weary," "was
grieved forty years," that "in the affliction of His people He was afflicted, and
bare and carriedthem all the days of old." All this in words to little or no
effect;but now He shows us in the Lamb, as the crowning fact of revelation,

that He is a God in moral sensibility — able to suffer wrong, bear enemies,
gentle Himself to violence, reigning thus in what is none the less a kingdom,
that it is the kingdom and patience of Jesus. Physicalsuffering is of course
excluded by the fact of His infinite sufficiency, but that is a matter quite
insignificant for Him, compared with His moral suffering. Under such
conceptions ofGod we of course approachthe great matter of atonement, in a
wholly different predisposition. We shall look for something that belongs to
the Lamb, something in the nature of suffering patience, and sorrow. Whatwe
call grace, forgiveness,mercy, is not something elaboratedafterGod is God,
by transactionalwork before Him, but it is what belongs to His inmost nature
setforth and revealedto us by the Lamb, in joint supremacy.
2. God's nature itself is relationalto both sin and redemption. Sometimes we
begin to imagine that the sense ofsin is likely, as things are just now going, to
quite die out. No, the Lamb is in the throne, and it is impossible henceforth,
that a God unrelational to sin, or a fate unbeneficently relational, should ever
be acceptedby the settled faith of the world. Simply to think the supreme
eminence there of the Lamb is to look on Him we have pierced, and see Him
rising higher and yet higher, age upon age, and feel the arrows that were hid
in His sorrows growing evenmore pungently sharp in our guilty sensibility.
All the more resistless too will be the stabs of bad conviction, that they are
meant to be salutary, and are in fact the surgery of a faithful healing power.
We are also shown by this revelationof the Lamb in the throne, and shall
more and more distinctly see, that the nature of God is, in like manner,
relationalto redemption. The two points, in fact, go togetherand are verified
by the same evidence. It is not for one moment to be imagined that Christ the
Lamb has somehow softenedGodand made Him better. He came down from
God as the Lamb that was slain from the foundation of the world, and the
gospelHe gave us is called the everlasting gospel, becauseit has been
everlastinglyin God, and will everlastinglybe. God's nature is so far
relationalto redemption, that His glorious possibilities are bleeding always
into the bosom of evil. There is a fixed necessityof blood, and He has the
everlasting fountain of it in His Lambhood. So that condemnation for evil, or
sin, is not a whir more sure to follow than forgiveness, sweetenedby self-
propitiation.

3. Having the Lamb now in the throne, it will be more and mere clearto men's
thoughts that God's most difficult and really most potent acts of
administration are from the tenderly enduring capacityof His goodness,
representedby the Lamb. The richness and patience of His feeling nature, in
one word His dispositions, are the all-dominating powers of His reign. What
He is in the Lamb — determines what He is and does universally.
(H. Bushnell, D. D.)
The throne of God and of the Lamb
C. H. Spurgeon.
I. "BEHOLD THE LAMB of God, which takethawaythe sin of the world."
Look at Him in the dawn of His ministry, when first He comes within the
range of mortal vision — a man, a lowly man, one chosenout of the people. He
lived and He died in the presence ofmany witnesses:what further evidence
could be desiredthat Jesus was a man and not a myth, a lamb-like man, and
none of your pretenders to greatness?His character, too, is so purely natural
that the example of excellence He sets needs no explanation. How lamb-like
He is I Thus you see the Lamb of God among men: will you track His
footsteps still farther on till He becomes the Lamb of sacrifice, and actually
takes the sin of man upon Himself, that He may bear its penalty?
II. BEHOLD THE THRONE. Letus see it first from the Lamb's side of it. Of
course there is only one throne: God and the Lamb are not divided. The Lamb
is God, and the interests of God and the Lamb are one. Acknowledging the
oneness ofthe throne, we proceedto inspectit from the point of view in which
the Lamb chiefly challenges ournotice. You will remember that He is
portrayed to us as "the Lamb in the midst of the throne." The midst of the
throne means the front of the throne, according to the Greek. The Lamb was
not on the throne in that vision, but standing immediately before it. That is a
position in which our Lord Jesus Christ would have us see Him. To the awful
throne of God there could be no access exceptthrough a mediator. The throne
of heaven is the throne of God and of the Lamb. His dominion over nature

always appears to me a delightful contemplation. Lord of all the realms of life
and death, His providence runs without knot or break through all the tangled
skeins of time. All events, obvious or obscure, greator small, are subjectto
His influence, and fosteredor frustrated by His supremacy. The Lord
reigneth, and of the increase of His government and peace there shall be no
end. Well, that is the aspectofthe throne from the side of the Lamb. Let us
now take another look and behold the throne of God. The throne of God is the
throne of the Lamb. The throne of God, if we view it as sinners, with a sense
of guilt upon our conscience, is an objectof terror, a place to fly from.
Henceforth eternal praises to His name, the throne of God is the throne of the
Lamb. It is a throne of righteousness, but no less a throne of grace. There, on
the throne of the Almighty, mercy reigns. According to the merit of the
sacrifice and the virtue of the atonementall the statutes and decrees ofthe
kingdom of heaven are issued. The altar and the throne have become
identical. One factremains to be noticed — it is this: the throne of God and of
the Lamb is in heaven. We must pass beyond this earthly region, and join the
company of those who people the celestialrealmbefore we can see the throne
of God, so as to obtain a complete view of it. Is not this among the chief joys of
heaven? What hallowed communion with Him we shall there enjoy. In His
Church below He has given us some pleasantforetaste ofHis sweet converse;
but there the Lamb that is in the midst of the throne shall always feed them,
and shall lead them to living fountains of water.
(C. H. Spurgeon.)
COMMENTARIES
Ellicott's Commentary for English Readers
(1) And he shewedme 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
wateris the emblem of life: it is the beautiful symbol of life in its gladness,

purity, activity, and fulness. The gardenof Eden (Genesis 2:10)had its river.
Even in the wilderness Israelhad from the smitten rock the waterwhich
gushed out like a river (Psalm 105:41). Prophets, in their pictures of the ages
of blessing, almostinvariably introduced the river, or broad stream. Joelsaw
a fountain out of the house of the Lord (Joel3:18). Zechariahspoke of living
waters from Jerusalem(Zechariah14:8); but Ezekielhad the fullest vision
when he beheld the streamwhich deepenedand broadened in its onward
progress from under the threshold of the house of God, and carried life in its
train: everything lived whither the watercame (Ezekiel47:9); thus did all
prophets speak of the river of God’s pleasures (Psalm36:8). The teaching of
our Lord threw new light on the prophetic imagery; the pure delights of
spiritual joy and communion with Godwere vouchsafedto men by the
presence ofthe Holy Spirit, the Giver of Life. In the bestowalof that spirit of
life did Christ give true satisfactionto the thirsting souls of men. (Comp. John
4:10-14, Joh_7:37-39.)The source ofthe river is in the throne. Ezekiel’s river
took rise in the temple; but in our vision there is no temple (Revelation21:22).
We are brought nearer, even to the throne: it is the throne (not “thrones”)—
one throne of God and the Lamb. (Comp. Revelation3:21.)
MacLaren's Expositions
Revelation
THE CITY, THE CITIZENS, AND THE KING
Revelation22:1-11Is the vision of the New Jerusalemto be realized in the
present or in the future? Such features as the existence of‘nations’ and ‘kings
of the earth’ outside of it {vs. 21, 24}, and leaves ofthe tree of life being ‘for
the healing of the nations,’ favour the former reference, while its place in the

book, after the first and secondresurrections and the judgment and at the
very end of the whole, seems to oblige us to hold by the latter. But the question
must be answeredin the light of the fact that the Christian life is one in
essencein both worlds, and that the difference betweenthe conditions of the
societyof the redeemed here and there is only one of degree. The city ‘has
already come down from heaven; its perfectform waits to be manifested.
The passageis partly the close ofthat vision {vs. 1-5}, and partly the
beginning of the epilogue of the whole book {vs. 6-11}. The closing description
of the city is saturatedwith allusions to Old Testamentprophecy.
It is like the finale of some greatconcerto, in which the themes that have
sounded throughout it are all gatheredup in the lastmajestic, melodious
crash. Here at the farthest point to which mortal eyes are allowedto pierce,
the ‘tree of life’ that the first of mortal eyes had lookedon waves its branches
again. The end has circled round to the beginning. But now there is no more
prohibition to pluck and eat, and now it grows, not in a garden, but in a city
where the perfection of human societyis entered into.
Here, on the lastpage of Scripture, the river, the music of whose ripple had
been heard by Ezekieland Zechariah bringing life to everything that it laved,
and by the Psalmistmaking glad the city of God,’ flows with a broader, fuller
stream, and is fouled by no stains, but is ‘clear as crystal.’River and tree have
the same epithet, and bring the same gift to the citizens. All the blessings
which Jesus gives are summed up, both in John’s Gospeland in the
Apocalypse, as life.’ The only true life is to live as God’s redeemed servants,
and that life is ours here and now if we are His. It is but a ‘stream’ of the river
that gladdens us here, the fruit has not yet its full flavor nor abundance.’ It is
life, more life, for which we pant,’ and the desire will be satisfiedthere when
the river runs always full, and every month the fruit hangs ripe and ready to
be dropped into happy hands from among the healing leaves.

In verses 3 and 4 we pass from the city to the citizens. Perfectpurity clothes
them all. There shall be no more anything accursed’;that is, any unclean
thing drawing down necessarilythe divine ‘curse,’ and therefore there shall
be no separation, no film of distance betweenthe King and the people, but
‘the throne of God and the Lamb shall be therein.’ The seerhas already
beheld the Lamb close by the throne of God, but now he sees Him sharing it in
indissoluble union. Perfectpurity leads to perfectunion with God and {or
rather in} Christ, and unbroken, glad submission to His regalrule. And that
perfect submission is the occupationand delight of all the citizens. They are
His bond-servants,’and their fetters are golden chains of honour and
ornament. They ‘do Him service,’ministering as priests, and all their acts are
‘begun, continued, and ended in Him.’ Having been faithful over a few things,
they are made rulers over many things, and are yet bond-servants, though
rulers.
In that higher service the wearyschism betweenthe active and the
contemplative life is closedup. Mary and Martha end their long variance, and
gazing on His face does not hinder active obedience, nor does doing Him
service distractfrom beholding His beauty. His name shall be in their
foreheads,’conspicuous andunmistakable, no longerfaintly traced or often
concealed, but flaming on their brows. They are known to be His, because
their characters are conformedto His. They bear ‘the marks of Jesus’in
complete and visible assimilationto Him.
The vision closes withan echo of Old Testamentprophecy {Isaiah 60:19}. ‘No
night’ - perhaps the most blessedof all John’s negative descriptions of the
future state, indicating the removal for ever of all the evil and woe symbolized
by darkness, and pointing to a state in which no artifices of ours are needed to
brighten our gloomwith poor, man-made candles, nor any createdlight,
though mighty and resplendent as the sun, whose beams fade into invisibility
before the immortal radiance that pours out for ever from the throne,

brightening every glorified face that is turned to its lustre. Thus seeing,
serving, and being like ‘God and the Lamb,’ they, as a consequence, shall
reign for ever and ever,’ for they are as He is, and while He lives and reigns
they also live and reign.
With verse 6 begins the epilogue. An angelspeaks,the same as in chapter 1:1 -
is representedas ‘signifying’ the ‘revelation’ to John. He now, as it were, sets
his sealon his completed roll of prophecy. To discriminate betweenthe words
of the angeland of Jesus is impossible. Jesus speaksthrough him. ‘Behold, I
come quickly’ cannot be merely the angel’s voice. As in verse 12, a deeper
voice speaks through his lips. The purpose of that solemn announcement is to
impress on the Asiatic churches and through them on the whole Church
through all time, the importance of keeping ‘the words of the prophecy of this
book.’‘Quickly’ - and yet nineteen hundred years have gone since then? Yes;
and during them all Jesus has been coming, and the words of this book have
progressivelybeenin process offulfilment.
Again, the speedycoming is enforcedas a reasonfor not sealing up the
prophecy, as had been commanded in chapterx. 4, and elsewherein the Old
Testament. And a very solemn thought closesour lesson - that there is a
moment, the eve of any greatday of the Lord,’ when there is no more time or
opportunity for change of moral or spiritual disposition. ‘Too late, too late, ye
cannot enter now.’ Let us ‘redeem the time,’ buy back the opportunity while
yet it is within our grasp.
BensonCommentary
Revelation22:1-2. And — Proceeding with his description of the heavenly
city, the apostle observes, he — That is, the angelwho condescendedto be his
guide on this occasion;showedme a pure river of the waterof life — The ever
fresh and fructifying influence of the Holy Spirit; see Ezekiel47:1-12, where
also the trees are mentioned which bear fruit every month, that is,
perpetually. Proceeding outof the throne of God and of the Lamb — All

things that the Fatherhath, saith the Son of God, are mine; even the throne of
his glory. In the midst of the street of it — Here is the paradise of God,
mentioned chap. Revelation2:7; and on either side of the river was the tree of
life — As this river ran through the chief street in the midst of the city, so
there were planted on eachside of it beautiful trees, not only to serve for
ornament and refreshment, but which, like the tree of life in paradise, should
make the inhabitants immortal; which bare twelve manner of fruits — Which
produced a great variety of pleasant fruits, and in such plenty, that ripe fruit
was yielded every month — So that all might freely partake of them at all
seasons. And the leaves of the tree are for the healing of the nations — That is,
for the preserving, not the restoring, of spiritual health; for no sicknessor
infirmity, of mind or body, is, or canbe there: beneath the salutary shade of
these trees no disease caneverinvade any individual of the nations of the
saved, but perpetual health shall exist and flourish in them all.
Matthew Henry's Concise Commentary
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
salvationto our souls by his new-creating love and power. The trees of life are
fed by the pure waters ofthe river that comes from the throne of God. The
presence ofGod 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 goodto the inhabitants of that blessedworld. The devil has no powerthere;
he cannot draw the saints from serving God, nor can he disturb them in the
service of God. God and the Lamb are here spokenof 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!

Barnes'Notes on the Bible
And he showedme a pure river of waterof life - In the New Jerusalem;the
happy abode of the redeemed. The phrase "waterof life," means living or
running water, like a spring or fountain, as contrastedwith a stagnantpool.
See the notes on John 4:14. The allusion here is doubtless to the first Eden,
where a river wateredthe garden (Genesis 2:10, seq.), and as this is a
description of Eden recovered, or Paradise regained, it was natural to
introduce a river of wateralso, yet in such a way as to accordwith the general
description of that future abode of the redeemed. It does not spring up,
therefore, from the ground, but flows from the throne of God and the Lamb.
Perhaps, also, the writer had in his eye the description in Ezekiel47:1-12,
where a stream issues from under the temple, and is parted in different
directions.
Clearas crystal - See the notes on Revelation4:6.
Proceeding outof the throne of God and of the Lamb - Flowing from the foot
of the throne. Compare Revelation4:6. This idea is strictly in accordancewith
Oriental imagery. In the East, fountains and running streams constituted an
essentialpart of the image of enjoyment and prosperity (see the notes on
Isaiah35:6), and such fountains were common in the courts of Oriental
houses. Here, the river is an emblem of peace, happiness, plenty; and the
essentialthought in its flowing from the throne is, that all the happiness of
heaven proceeds from God.
Jamieson-Fausset-BrownBible Commentary
CHAPTER 22
Re 22:1-21. The River of Life: The Tree of Life: The Other Blessednessesof
the Redeemed. JohnForbidden to Worship the Angel. NearnessofChrist'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.

waterof 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 representfull Gospelgrace;these waters of new
JerusalemrepresentGospelglory 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."Revelation22:1,2 The river and tree of life.
Revelation22:3-7 The glorious state of the servants of God.
Revelation22:8,9 John is forbidden by the angel to worship him,
Revelation22:10,11 andcommanded to sealup the prophet.
Revelation22:12,13 Christ’s coming and eternity.
Revelation22:14-17 The blessednessofthem that do God’s commandments.
Revelation22:18-20 Nothing must be added to or taken from this prophecy.
Revelation22:21 The concluding benediction.

And he; the angel, who showedhim all before mentioned.
Showedme a pure river of waterof life, clearas crystal: no place can be
happy without the accommodationofwater; those places have the best
accommodationofit that are near a river, especiallya pure river. To let us
know, that in heaven there shall be no want of any thing that canmake the
saints happy, it is describedas having by it, or running through it, a pure
river, whose wateris clear, and no ordinary water, but such as giveth and
preserveth life. What could this signify, but the pure and unmixed joys of
heaven?
Proceeding outof the throne of God and of the Lamb; flowing from the saints
thee enjoying of God and Jesus Christ.
Gill's Exposition of the Entire Bible
And he showedme a pure river of waterof life,.... Not baptism, which used to
be administered in rivers and pools of water;and which engagedto purity of
life; and, the powerand authority of administering which was from Godand
Christ; but in this Jerusalemstate there will be no use nor need of ordinances;
for Revelation22:1 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 Revelation21:9 proceeds to show to John: nor is the
Holy Ghostintended by this river, whose gifts and gracesare 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 blessedGod, and is the
Gospelof Christ; and, when purely and faithfully preached, is clearas 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 calleda river of pleasure,
for the fulness and variety of delight; pure, and clearas crystal, for the
holiness and perfectknowledge of that state;and be saidto proceedfrom 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, andbe 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 calleda river "of waterof life",
because in the present state of things it quickens such who are dead in
trespassesandsins; 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 seconddeath and is the spring and source ofeternal life; and that
itself will lastand flow for ever, it is ever running water, it is everlasting love:
and it may be said to be pure and
clearas 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
accountof 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 ofthem, and
therefore cannot be moved and influenced by them; but it has its origin from
the sovereigntyof God and of Christ, signified by the throne of both, who will
be gracious to whom they will be gracious;nor can any reasonbe given why
they love any of the sons of men, but their own sovereignwill 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
wholesomenessofa 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 paradisiacalstate, Genesis2:9
or rather to the waters in Ezekiel47:1 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.
Geneva Study Bible
And {1} he shewedme a pure river of waterof life, clearas crystal, proceeding
out of the throne of God and of the Lamb.
(1) Here is absolvedand finished the description of the celestialChurch (as I
showedbefore) see Geneva Re 21:12 by the effects in Re 22:5, and then this
book is concluded in the restof the chapter. The effects proceeding from God,
who dwells in the Church, are these: the everlasting grace ofGod, in this
verse, the eternal life of the godly, as in Re 2:7 the eternal fruits which the
godly bring forth to God, themselves and others, Re 22:2, freedom and
immunity from all evil, God himself taking pleasure in his servants, and they
likewise in their God, Re 22:3. The beholding and sight of God, and sealing of
the faithful from all eternity, Re 22:4 the light of Godand an everlasting
kingdom and glory, Re 22:5.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Revelation22:1-5. The continuation (καὶ ἔδειξέν μοι, cf. Revelation21:9 sq.)
and completion of the description of the glory prepared for believers in the
new Jerusalem. Here, also,[4375]in connectionwith the statementof what
John beheld, the express admonition occurs corresponding to the paracletic
purpose of the entire revelation (cf. Revelation22:12 sqq.), that only the
servants of God, the victors (chs. 2, 3), can attain that blessedness.
[4375]Cf. Revelation21:27.

πόταμονὕδατος ζωῆς, κ.τ.λ. In this paradise of God,[4376]there is a
stream[4377]whosewateris “waterof life,” so that they who drink
thereof[4378]receivelife through this water. The description depends, as
already Ezekiel47:1 sqq., Zechariah14:8, upon the prototype, Genesis 2:10.
ἘΚΠΟΡΕΥΌΜΕΝΟΝ, Κ.Τ.Λ. Cf. Revelation4:6. The throne which belongs
to God and the Lamb[4379] is the source of this stream, for only through the
mediation of Christ as the Lamb, is the participation of believers in the
eternal life of God inferred. [See Note XCVII., p. 494.]
ἘΝ ΜΈΣῼ Τῆς ΠΛΑΤΕΊΑς, Κ.Τ.Λ. It is, in a formal respect, very harsh if
the ἘΝ ΜΈΣῼbe referred only to Τ. ΠΛΑΤ. ΑὐΤ.,[4380]while the Κ. Τ.
ΠΟΤ. depends upon the succeeding ἘΝΤΕῦΘΕΝ ΚΑῚ ἘΚΕῖΘΕΝ;it is more
natural[4381]to refer the ἘΝ ΜΈΣῼto both Τ. ΠΛΑΤ. ΑὐΤ. and Κ. Τ.
ΠΟΤ., so that the additional designationἘΝΤ. Κ. ἘΚΕῖΘ, more accurately
declares that the trees, on both sides of the river, stand on the space lying
betweenthe streetand the river, i.e., on the right and the left banks.[4382]
Τῆς ΠΛΑΤΕΊΑς. Johnhas in view a particular street, the main streetthrough
which flows the one particular river.
ΞΎΛΟΝ ΖΩῆς. Cf. Revelation2:7. The expressiondesignates the entire mass
of trees in general.[4383]
ΠΟΙΟῦΝ ΚΑΡΠΟῪς ΔΏΔΕΚΑ, Κ.Τ.Λ. Cf. Ezekiel47:12. The meaning is
correctlydescribed already by Andr.: ἈΔΙΆΛΕΙΠΤΟΝ ΤῊΝ ΤῶΝ ΚΑΡΠῶΝ

ἝΚΦΥΣΙΝ.[4384]In eternity, the continually growing fruits of the tree of life
serve the blessedfor food. See similar descriptions of the rabbins in Wetst.
ΚΑῚ ΤᾺ ΦΎΛΛΑ, Κ.Τ.Λ. This is to be referred to the heathen[4385]dwelling
outside of the city, as little as Revelation21:23 sqq. But againstthe context
also is the explanation of Hengstenb., that, in the present period, the life-
forces arising from the Jerusalem, evennow in heaven, are to heal the sickness
of the heathen, i.e., to effecttheir conversion;for what is expressedconcerning
the leaves ofthe tree of life refers to the same time as that which is said of the
fruits. This has been correctlyacknowledgedby those who have thought of the
conversion, in the future world, of heathen to whom in this life the gospelhas
not been preached,[4386]orof the full development of the weak faith of the
heathen.[4387]Butboth are contrary to the purpose of the context, which,
just because oftheir faith, makes the heathen[4388]share in the glory of the
city. By the words ΚΑῚ ΤᾺ ΦΎΛΛΑ, Κ.Τ.Λ., in an entirely similar way the
eternal refreshment and glorificationof believing heathen are especially
emphasized, as the preceding words ΞΎΛΟΝ ΖΩῆς
Τ. ΚΑΡΠῸΝ ΑΎΤ. indicate in generalthe blessedsatietyof the inhabitants of
the new Jerusalem, of whom no specialclass whateveris mentioned. In
connectionwith this, the expressionΕἸς ΘΕΡΑΠΕΊΑΝ Τ. ἘΘΝ. is as little to
be pressed, in the sense that a still present sickness of the heathen were
presupposed, since it might possibly be inferred from Revelation21:4, that the
tears which God will wipe awayfrom the blessedare the sign of pains still
endured; but as the tears which are wept because ofearthly sorrow are wiped
awayin eternal life, so the healing leaves of the tree of life serve for the
healing of the sicknessfrom which the heathen have suffered in their earthly
life, but shall suffer no longerin the new Jerusalem. If they were previously
hungry and thirsty, now they are also to be satisfied;[4389]if they were
previously blind, miserable, and without the powerof life,[4390]now they are
to share in the enjoyment of all glory, holiness, and blessedness.

ΚΑῚ ΠᾶΝ ΚΑΤΆΘΕΜΑ ΟὐΚ ἜΣΤΑΙ ἜΤΙ. Cf, Zechariah14:11. After all
upon which God’s curse rests has reachedits own place, and been eternally
separatedfrom the blessedcommunion of saints,[4391]nothing of the kind
can any longer be found in the city, wherein, now, also,[4392]are the throne
of God and of the Lamb, and that, too, immediately near, so that all servants
of God, all inhabitants of the city, who, as belonging to God, bear his name
upon their foreheads,[4393]see his face.[4394]
αὐτοῦ belongs to the chief subject ὁ θέος
καὶ νύξ, κ.τ.λ. Only by an artificial expedient does Züll. find here “something
entirely new,” in comparisonwith what is said at Revelation21:23;Revelation
21:25.
καὶ βασιλεύσουσιν, κ.τ.λ. With the richestand, at least, a figurative
expression, Johnconcludes his announcement of the future glory of believers,
by at the same time emphasizing the eternal duration of that happy state as
explicitly as in the description of the judgment upon enemies.[4395]
[4377]Cf. Revelation4:6, Revelation7:17.
[4379]Cf. Revelation7:17, Revelation5:13.

[4380]Andr., Vitr., Beng., Züll., De Wette, Hengstenb., Ebrard, Bleek.
[4381]Cf. Revelation5:6. Ewald.
[4382]Cf. Ezekiel47:7;Ezekiel47:12.
[4383]Beng., De Wette, Ew., etc.
[4384][“The perpetual growth of fruits.”]
[4385]Ewald, Züll.; cf. also De Wette.
[4386]Beng.
[4387]Ebrard.
[4388]Revelation21:23 sqq.
[4389]Cf. Revelation22:17;Revelation7:16.
[4391]Revelation20:10;Revelation 20:15, Revelation21:27.

[4392]This is (cf.
Expositor's Greek Testament
The river is suggestedpartly by Ezekiel’s representationof the healing stream
which was to issue from the new temple and flow through the dreary Ghor of
the Jordanvalley (Ezekiel 47:1-12), partly by the reference (in a later
apocalypse, Zechariah14:8)to perennial waters issuing from Jerusalemas the
dwelling-place of God in the new age. Johnhas no use for Ezekiel’s idea that
the streamwould assistin the messianic transformationof nature. He changes
the numerous trees on either side of the wady into the (generic)single tree of
life, reverting as before (Ezekiel2:7) to the ideal of the Semitic paradise. Also,
he drops the notion of the river sweetening the bitter waters of the DeadSea.
Cf. Pirke Eliezer, 51, aquae putei ascensuraesunt e limine templi atque
scaturient prodibuntque. The Babylonian origin of the idea is outlined by
Zimmern in Archiv für Relig. Wiss. 1899,170 f. Unlike the earthly Jerusalem
with its inferior stream, the new city is to be richly equipped with conduits
and all that makes a city prosperous and secure (Isaiah33:21).
Cambridge Bible for Schools andColleges
The Waterand the Tree of Life; the Service and the Kingdom of God’s
Servants. Chap. 22 Revelation22:1-51. pure] Should be omitted.
river of water of life] See Revelation7:17, Revelation21:6.
clear]Bright would perhaps be more accurate.
proceeding out of the throne &c.]In Ezekiel’s vision(chap. 47) the River
proceededout of the Temple, here out of the Temple’s antitype. We are also
meant to think of the River that wateredthe ancient paradise, Genesis 2:10,
and of such parallels to Ezekiel’s vision as Psalm 46:4; Psalm65:9; Zechariah

14:8. The original type, of which these Prophecies are developments, is the
fact that there was a natural spring, that of Siloam, in the precincts of the
Temple at Jerusalem. We are not told here, as in the old Paradise, that the
River is fourfold: but if the City stands on a pyramidal mountain (see on
Revelation21:16)it is likely enoughthat there is a streamrunning down each
of its four faces, the throne which is the source being at the summit.
Bengel's Gnomen
Revelation22:1. Ποταμὸν[238])See App. Ed. ii. In the mention of clothing, the
Apocalypse more than once uses togetherκαθαρὸνλαμπρὸν;in other places,
either καθαρὸνseparately, orλαμπρὸν separately, as by far the most weighty
part of the authorities here read.
[238]ABh Vulg. Hilar. 22 rejectκαθαρόν:which Rec. Text without the oldest
authorities adds.—E.
Pulpit Commentary
Verse 1. - And he showedme a pure river. Omit "pure." "And" connects this
part of the vision with what precedes (Revelation21:9-27). 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 showedme," which points to a new phase or sectionof the vision.
In the previous section(Revelation21:9-27)the angelhad showedSt. John the
city and its wails with their gates and foundations; in this sectionhe shows
him the river of the water of life, and the tree of life. The latter part of each
sectionis occupiedwith the evangelist's ownobservations (Revelation21:22-
27; Revelation22:3-5), for we cannotsuppose that the phrase, "these words,"
in ver. 6, is intended to apply speciallyto anything in these particular sections.
He is the angelmentioned in ver. 9, and againreferred to in vers. 10, 15, 16,
17. Mostprobably 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 oceanin which this river is
lost. Of waterof life. Ὕδωρζωῆς is perhaps identical in meaning with "living
water," ὕδωρζῶν, but is properly distinguished from it in translation. The
two expressions are peculiarto St. John's writings in the New Testament;the
genitival form, which is the more Hebraizing, only occurs in this book in
Revelation7:17; Revelation21:6; Revelation22:1, 17; whereas the participial
and more classicalform is confined to the Gospel(John 4:10; John 7:38).
"Living water," in its simplest literalness, means such wateras is pure,
flowing, clear, fresh, and wholesome;not stagnant, or turbid, or salt. Hence it
is a proper term for the waterof 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" waterof life"
signifies waterpossessing life giving powers, waterwhich restores, refreshes,
supports life, and is therefore to be compared with "living water" takenin its
spiritual sense. Ofthis whosoeverdrinketh shall never thirst again;when it
has been once receivedwithin the soul, it becomes a well of waterspringing 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 seldomuse the rendering
of the RevisedVersion, bright, as an epithet of water. As crystal (see note on
Revelation4:6, the only other place in the New Testamentwhere the word
occurs). The source of the river was in the Divine throne, the seatof the
Triune God and the crucified Saviour. All eternal life is derived from our
heavenly Father by the Holy Spirit for the sake ofthe Redeemer.
Vincent's Word Studies
Pure
Omit.
Clear(λαμπρὸν)
See on Luke 23:11. Rev., bright.

PRECEPTAUSTIN RESOURCES
BRUCEHURT MD
Revelation22:1
In the previous chapter, John was showna new order of things. An entirely
new heaven and earth were createdto replace the first heavenand earth
which fled awayat the GreatWhite Throne Judgment (Rev. 20:11‣ ). In
addition to the new heavenand new earth, John saw the holy city, the New
Jerusalem, descending from heaven as a bride for the Lamb (Rev. 21:2‣ , 9‣ ).
John’s vision was given in two parts. The first part provided an overview of
the eternalorder (Rev. 21:1-8‣ ). In the secondpart, an angelaccompanied
John on a more detailed tour of the New Jerusalem, providing additional
information and measurements of the city. In many ways, the chapter break
at Revelation21:27‣ is unfortunate because the first five verses of this
chapter should really be consideredas the conclusionof John’s detailed tour
of the New Jerusalem.
he showedme
This is the angelwho first accompaniedJohn“in the Spirit” to show him the
holy Jerusalem, descending out of heaven from God (Rev. 21:10‣ ). This is one
of the angels having the seven bowls filled with the sevenlast plagues (Rev.
21:9‣ ). It may be the same angel which took him “in the Spirit” to see the
greatharlot, Babylon (Rev. 17:3‣ ). The tour contrasts the New Jerusalem, the
city of God, with Babylon, the city of man.
a pure river of water of life
This is the fountain of the waterof life which God promised to the thirsty in
the previous chapter (Rev. 21:6‣ ). Its ultimate source is God Himself, for it
proceeds from His throne (cf. Ps. 36:8-9;46:4).

A similar river will flow from under the threshold of the Millennial Temple
(Eze. 47:1-2;Zec. 14:8), but that river does not reachall regions, so sin
remains in the Millennium (Eze. 47:11). Now, sin is no more and life abounds
in all parts of the new creation. See commentary on Revelation7:17,
Revelation21:6, and Revelation22:17.
clearas crystal
The purity and clarity of the water is remarkable to John. The clarity speaks
of sinlessnessand symbolizes the cleansing from sin of those who partake of
the river. Although this is a literal river in the eternalstate, it also typifies the
Holy Spirit Who cleanses andgives life to those who trust Christ in this age
(John 4:10; 7:37-38). In the eternal state, there is no more death because there
is no more sin (Rev. 21:4‣ ).
When John first ascendedto the throne room in heaven, he saw the sea of
glass like crystal, in the midst of the throne (Rev. 4:6‣ ). The sea of glass
probably symbolized this river which would be the basis of cleansing and
eternal life in the new heaven and earth. Although the nations will partake of
the tree of life, the tree itself draws from this river of life (cf. Ps. 1:3).
proceeding from the throne of God and of the Lamb
The river proceeds from the throne because the source of all life is ultimately
God (Job 33:4; Eze. 37:9; John 1:4; 14:6; Acts 3:15; Rev. 11:11‣ ).
There is no sea from which waters are raised by the sun, as in the present
hydrologic cycle (Rev. 21:1‣ ) and thus no rainfall to supply the river with its
flow. Rather, it proceeds “outof the throne of God and of the Lamb,” high at
the centralpinnacle of the holy city. Evidently the mighty Creatoris
continually creating the waters, then sending them forth to give perpetual life
and cleansing and beauty to the city and its inhabitants, and then on out into
the uttermost parts of the new earth.1

The throne is of God and of the Lamb. In the eternal state, there is no more
distinction betweenthe throne of the Fatherin heavenand that of the Sonon
earth (Mat. 25:31;Rev. 3:21‣ ). Jesus rules from the Davidic throne during
the Millennial Kingdom until the last enemy, death, is destroyed (Rev.
20:14‣ ). Then, He delivers the kingdom to God the Father (1Cor. 15:24-26)
and the throne of David merges with the heavenly throne of the Father (Rev.
22:3‣ ) and both the Father and the Son continue to rule forever.
CHRIS BENFIELD
The first five verses of Chp.22 are just a continuation of the description of
God’s holy city. Last week we gota glimpse of the city itself and tonight we
catcha glimpse of some of the sights that we shall behold and enjoy as we
move about in the New Jerusalem. Keep in mind that the Lord will dwell with
us in that heavenly city. He will be there to never leave. With these thoughts in
mind I want to consider heavenas it is seenfrom the throne of God. Let’s take
a few moments and think on: The View from the Throne. With this view we
will encounterthree wonderful aspects ofheaven. First there will be:
I. A Flowing River of Life (1) – And he shewedme a pure river of water of
life, clearas crystal, proceeding out of the throne of God and of the Lamb.
John continues his tour of the heavenly city and views the river of life. As we
move through these verses, keepin mind that heavenwill involve life
abundantly. It is often said when things bring pleasure, “Now that’s really
living,” but man has never knownlife as it will be experienced in heaven.
What can we discoverabout this river of life?
A. The Source ofthe River – The river of life will flow directly from the
throne of God. It is here that the Lord will sit as He occupies His throne and
the waterwill flow from the throne of God and of the Lamb.

 It is by the mercies of Godthat we have the opportunity to enter the
heavenly city. Man in himself is unworthy and defiled, but God made
provision that we might be saved.
 As we enjoy the beauties of heaven and see the river of life flowing from the
throne, it will remind us of the purity of the Lord and all He has done for us
so that we might have this glorious opportunity. Jesus will be the focalpoint of
heaven. He may be despisedand rejectednow, but there He will be
worshipped and recognizedas the King of glory!
 It isn’t hard to recognize a tourist in big cities. They often walk around with
their eyes fixed upon the towering buildings. Heaven will be much different.
No doubt we’ll enjoy the beauties, but Jesus will be our heart’s desire!
B. The Serenity of the River – Just as all we’ve seenbefore, the river of life
will be pure, clearas crystal. It will be absolutelyfree of any pollutants or
filth. It will exceedthe freshness ofany mountain stream we can imagine.
 There is nothing more beautiful and relaxing than a clearstream running
through a grassymeadow. Often times people enjoy sitting on their banks and
listening to the soothing flow of the water.
 Imagine what the river of life will be. It will be the purest waterwe’ve ever
seen, sparkling as it flows, reflecting the glory of the Lamb as He shines in
brilliance! It will make its way through the glorious city bringing comfort to
those who dwell there. You may want to find a seaton its bank, near the
throne, and spend a few thousand years reflecting on the mercies of God!
C. The Substance ofthe River – This is the river of the waterof life, flowing
from the throne of the Giver of life. There will be a continuous flow from the
throne of God. This speaks ofthe eternallife that we’ve been given in Christ

our Lord. I know that it is hard to comprehend, but heavenwill never end; we
shall never die; it will be just an eternal day with the Lord.
 Aren’t you gladthat you’ve tastedof the living water that Jesus gives? John
4:14 – But whosoeverdrinketh of the water that I shall give him shall never
thirst; but the waterthat I shall give him shall be in him a well of water
springing up into everlasting life. There was a day when I stoodat an empty
earthly well seeking to find what my soul needed. I rejoice for the day that
Jesus came by and offeredme that living water. The river of life will serve as a
reminder of the life that we’ve been given in Christ our Lord. All who have
tastedof the waterthat Jesus gives shall never die
Revelation22 - IVP New TestamentCommentaries
Resources» Commentaries » Revelation» Chapter 22 » exegesis
View Revelation22:1-5
The Vision of the River of Life and Its Interpretation
The secondstage ofJohn's vision begins with the words then the angelshowed
me (v. 1; compare 21:9, 10). Having seenthe holy city, John is now shown the
river of the waterof life, as clearas crystal, flowing from the throne of God
and of the Lamb down the middle of the greatstreet of the city (vv. 1-2). The
river reflects the crystal-like quality of the city itself (v. 11) or of the glassy

"sea" in front of the throne in John's first vision of heaven (4:6). The great
street(Greek plateia) is the wide main streetof the city, emphasizing the
river's centrality to the city as a whole and its visibility to all residents.
Ironically, the same broad streetor plaza that had been a place of death
where the bodies of two martyred prophets lay in public view for three and a
half days (11:8-9) is now a place of life, where the river of life irrigates the tree
of life for the benefit of the city's inhabitants and the nations that live by its
light (v. 2; compare 21:24). Just as the city had twelve gates and twelve
foundations, the tree of life yields twelve crops of fruit, corresponding to the
twelve montes of the year.
The vision plays on two biblical themes, "the tree of life" in the Garden of
Eden (Gen 2:9), to which Adam and Eve were denied access afterthe Fall
(Gen 3:24), and Ezekiel's visionof water flowing down from the restored
temple in Jerusalemall the way to the DeadSea (Ezek 47:1-12). That John's
interpretation of the Genesis passage is shapeddecisively by Ezekielwas
recognizedalready in the eighteenth century by the Oxford scholarBenjamin
Kennicott (1747:93-97). John's tree of life is indeed locatedin a garden (more
precisely, it is a garden), but the garden now stands in the heart of a city. In
Ezekiel's vision, a river flows eastwardfrom the temple "down into the
Arabah, where it enters the Sea. When it empties into the Sea, the waterthere
becomes fresh. . . . There will be large numbers of fish, because this water
flows there and makes the salt waterfresh; so where the river flows
everything will live. . . . Fruit trees of all kinds will grow on both banks of the
river. Their leaves will not wither, nor will their fruit fail. Every month they
will bear, because the waterfrom the sanctuaryflows to them. Their fruit will
serve for food and their leaves for healing" (Ezek 47:8-9, 12).
The shift from the vision of the river of the water of life (vv. 1-2)to John's
interpretation of it (vv. 2-5) is even more abrupt than in the case ofthe vision
of the holy city. John sees the river only within Jerusalemitself, and he links
Ezekiel's trees lining the river with the tree of life from Genesis. Insteadof
"all kinds" of fruit trees, he is shownone kind of tree, the tree of life, bearing
twelve crops of fruit, presumably for the city's inhabitants. As in Ezekiel, the
leaves are for healing, but in John's vision specificallyfor the healing of the
nations (v. 2). The tree of life is the reasonwhy the bruised and battered

Gentile nations will walk in the light of the holy city, "and the kings of the
earth will bring their splendor into it" (21:24). Whether or not they "eatfrom
the tree of life" (2:7), they clearly have some kind of a share in its benefits (see
22:14, 19). In their ownway they too are redeemed.
The remainder of John's interpretation (vv. 3-5) mainly reinforces whatwas
said earlier. No longerwill there be any curse in the city, and no more night
(Greek ouk . . . . eti, vv. 3, 5), just as there will be no more death or crying or
pain (21:4). The curse is probably concrete rather than abstract. It is not the
curse of Gen 3:14 (although the image of the tree of life may have calledto
mind that universal curse on humanity), but specifically"nothing accursed"
(NRSV) or "no accursedthing" (Greek pan katathema). The point is much
the same as in 21:27, where "nothing impure" (Greek pan koinon) is to enter
the city. In a similar way, no more night (v. 5) echoes the language of 21:25,
"there will be no night there."
Having already describedthe river of life flowing from the throne of God and
of the Lamb (v. 1), John now adds, somewhatbelatedly, that the throne of
God and of the Lamb will be in the city (v. 3). He statedearlier that Godand
the Lamb are the city's "temple," or "sanctuary" (Greek naos, 21:22), and
now the temple is understood as a throne in the new Jerusalem, just as it was
in heaven (see chap. 4). His mention of the throne-as-temple affords John the
opportunity to reflect briefly on the relationship between Godand the people
of God: and his servants will serve him. They will see his face, and his name
will be on their foreheads (vv. 3-4; compare 7:15, "they are before the throne
of God and serve him day and night in his temple"). For the first time in the
entire book, John holds out the possibility of seeing the face of God. Strictly
speaking, this was contrary to Jewishbelief (see Ex 33:20;also Jn 1:18; 6:46;
1 Jn 4:12). Yet there was a strand of Jewishand early Christian piety that
allowedsuch a possibility in a metaphoricalsense (for example, Ps 11:7;
17:15;42:2; also Mt 5:8; 1 Jn 3:2). This is what is meant in the present
passage. To see God's face is to belong to God, to have God's name written on
the forehead(compare 14:1), and to live in the light of God's presence
(compare 21:23).

22:1-5 The River
:1 And he showedme a pure river of waterof life, clearas crystal, proceeding
from the throne of God and of the Lamb.
:1 proceeding from the throne of God
When Jesus sets up His kingdom on earth and rules for a thousand years,
there will also be a river like this flowing from out of the Temple, which itself
is a picture of God’s throne:
(Eze 47:1 NKJV) Then he brought me back to the door of the temple; and
there was water, flowing from under the threshold of the temple towardthe
east…
That river will flow during the Millennium, while the river we are looking at
today is forever.

RICH CATHERS
Lesson
Waterof life
It would seemthat this river contains the essenceofwhat we call “life”.
This “life” seems very, very similar to God Himself, especiallythe person of
the Holy Spirit.
Pure
This is where the Holy Spirit gets His first name, “Holy” (just kidding about
the first name).
He is the “Holy” Spirit because He is holy, and His work in us makes us
“holy”.
One of main ideas behind the word “holy” is the idea of “pure” or “clean”.
Clear
The word used here could mean “shiny”, but it canalso mean “clear” or
“transparent”.
You can hardly see this river. It’s like a real cleanwindow…
Play Windex commercial
Jesus describedthe work of the Holy Spirit as being like wind:
(Jn 3:8 NKJV) The wind blows where it wishes, and you hear the sound of it,
but cannottell where it comes from and where it goes. So is everyone who is
born of the Spirit.”
The work of the Holy Spirit is very real, like a clean window, but you may not
always “see”it unless you are born-again.
Regal
It comes from the throne, the place where God reigns, where God rules

That’s not a coincidence.
Learning to experience the work of the Holy Spirit in our lives is ALL about
allowing God to be on the “throne” of our lives.
It’s like letting Him be our pilot. It’s like letting Him drive the car.
Play “7 Year-Old takes caron Joyride” clip
We are just like that 7 yearold. We aren’t that goodat “driving” our lives.
We too like to do “bad things”. If we allow the Holy Spirit to help us, let Him
drive, we’ll do much better.
The work of the Holy Spirit flows when I make Him “Lord”, when allow Him
to help me make the right choices.
Don’t think that this “waterof life” that comes from the throne is just for
eternity, or even the Millennium. This work of the Holy Spirit is for us now as
well.
(Re 22:17 NKJV) And the Spirit and the bride say, “Come!” And let him who
hears say, “Come!” And let him who thirsts come. Whoeverdesires, let him
take the water of life freely.
Jesus said,
(Jn 7:37b–38 NKJV) …“If anyone thirsts, let him come to Me and drink. 38
He who believes in Me, as the Scripture has said, out of his heart will flow
rivers of living water.”
We canget a taste of what it’s like have the river of life flowing out of me. We
just need to be thirsty, ask, and believe. It’s that simple.
It’s the life that lets Him be on the throne that experiences this “river”.
:2 In the middle of its street, and on either side of the river, was the tree of life,
which bore twelve fruits, eachtree yielding its fruit every month. The leaves of
the tree were for the healing of the nations.

:2 In the middle of its street
Apparently this river is flowing right down the middle of the main streetof
New Jerusalem. There are trees planted on both sides of the river.
:2 the tree of life
The phrase “tree of life” is found seventimes in the Bible.
When God createdthe Garden of Eden, the tree of life was planted there.
But when Adam sinned, God not only kickedman out of Eden, He kept man
from having accessto the tree of life:
(Ge 3:22b–24 NKJV) …And now, lest he put out his hand and take also of the
tree of life, and eat, and live forever”— 23 therefore the Lord God senthim
out of the garden of Eden to till the ground from which he was taken. 24 So
He drove out the man; and He placed cherubim at the eastof the gardenof
Eden, and a flaming sword which turned every way, to guard the way to the
tree of life.
Be careful of thinking that keeping man from the tree of life is about
punishing man. It’s about keeping man from living forever in a state of sin.
God loves us so much that He kept us from eternallife until He would redeem
us and take awayour sin.
In eternity, we will once more have accessto the tree of life, to “eternallife”.
:2 yielding its fruit every month
This tree doesn’tjust produce fruit during one seasonofthe year, but every
month.
This reminds me of what David wrote,
(Ps 1:1–3 NKJV) —1 Blessedis the man Who walks not in the counselof the
ungodly, Norstands in the path of sinners, Nor sits in the seatof the scornful;

2 But his delight is in the law of the Lord, And in His law he meditates day
and night. 3 He shall be like a tree Planted by the rivers of water, That brings
forth its fruit in its season, Whoseleafalso shallnot wither; And whateverhe
does shall prosper.
A key to living a “fruitful” life, is learning to spend time in God’s Word.
Readit. Study it. Think about it. Let it affect your life.
The River of Living Water
By Johnny L. Sanders
Bible Book:Revelation 22 : 1-5
Subject: Life, The Source of; Water, The Living
Series:Revelation
INTRODUCTION
Do you remember the one verse I have tried to keepbefore you from the very
first sermon in this series? “Blessedis the one who reads and blessedare those
who hear the words of this prophecy and keepwhat is written in it, because
the time is near!” (Rev 1:3). Our Lord promised a blessing to all who read this
book, and to all who hear it read. He does not amplify what He means by this
blessing, but I doubt very seriouslythat what He has in mind is our working
out a systemso that we cancondemn all who disagree with us. He does not say
that every person will receive the very same blessing. One person who reads
Revelationmay be looking for salvation, whether or not he understands that
as he begins to read it. Another person may need assurance ofsalvation;and
yet another, information about end-time events. And others may simple want
to read this book and meditate on the One who is revealedin the Revelation.
The One who is revealedis the One doing the revealing, and the Holy Spirit,

Who indwells every believer will bless those who focus the eyes of their spirit
on the Lamb of God. The Holy Spirit miraculously inspired every word of the
Revelation. He has miraculously preservedevery word of it. And now, He will
illuminate the heart of the believer who reads it and provide just the blessing
we need eachtime we read it.
We are beginning the final chapter of Revelation - even though John did not
divide it into chapters and verses. It was originally one message,a unit -
without divisions. It in a Bible that has been divided into chapters and verses
for a very practical reason. How would you like to go to a worship service and
have the pastorannounce, “I am going to be preaching from the scrollof
Isaiah, and they we are going to the scrollof Daniel, and finally to the scrollof
Revelation” We need chapters and verses so we canfollow the message,and so
we can stay together. It also helps us find passageswe need them. With that in
mind, I would like for us to take a very brief look at the 22 chapters of the
Revelation, in an effort to keepthe whole message before us.
In Chapter 1, Jesus is the Alpha and the Omega, the first and the last.
In Chapters 2-3, we have the letters to the 7 churches of Asia Minor.
In Chapter 4, we are introduced to the throne room of Heaven.
In Chapter 5, the One on the throne has a scrollwith sevenseals.
In Chapter 6, the first six seals are broken, with dramatic revelations.
In Chapter 7, God’s judgment is held back until redeemed are sealed.
In Chapter 8, the seventhsealis broken, followedby 7 trumpet judgments.
In Chapter 9, the angelfrom bottomless pit brings plagues againstunsaved.
In Chapter 10, John eats little book which is sweetin his mouth but bitter in
his stomach.
In Chapter 11, God sends two Witnesses to proclaim His message.
In Chapter 12, we see Satan’s vicious attack on Israel, and God’s protection.

In Chapter 13, we see the beastout of the sea and the beast our of the earth.
In Chapter 14, We will stand with the Lamb or fall with the Beast.
In Chapter 15, preparation is made for the sevenbowls of judgment.
In Chapter 16, we see the pouring out of the final seven bowls of judgment.
In Chapter 17, we are introduced to the scarletwomanand the scarletbeast.
In Chapter 18, we see the fall of Babylon the Great.
In Chapter 19, the saints shout, “Hallelujah, Our Lord Reigns.”
In Chapter 20, the reign of the saints with Jesus, GreatWhite Thrown
Judgment, Satan bound.
In Chapter 21, we are at home with the Lord.
In Chapter 22, “Even so, Come, Lord Jesus!”
In 1:3, we are promised a blessing. I do not know when and where you have
receivedyour richest blessing, but if you have followedthe Scripture through
Revelation, I can assure you of one thing - either you have been blessed- or -
you are under the One whose eyes penetrate your heart like a laser, the One
who has the power and authority to judge you. Many of you have told me how
the Lord has blessedyou as we have gone through Revelation. I would trust
that anyone who is lostwill
understand the messageofthis book and confess your sins, repent, and
believer in Jesus Christ for His greatsalvation.
Now, if you are not aware ofjust how the Lord has blessedyou, let me assure
you that I know that I am not the blessing He promised, nor are my sermons
the promised blessing. The Lord will bless you when you turn to this book in
sincerity and humility. If you have had any problem at all identifying that
blessing, you are in for a specialblessing today. Joy should flood your soul as
you look at the house plans - or the city plans - where you will spend eternity.
I. JESUS REVEALS THE HEAVENLY CITY, 22:1-3b.

Jesus was the greatest river

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was the greatest river

Similar to Jesus was the greatest river (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was the greatest river