Albert Barnes Commentary Revelation 22

And he showed me a pure river of water of life. In the New Jerusalem; the happy abode of the redeemed. The phrase "water of life" means living or running water, like a spring or fountain, as contrasted with a stagnant pool. (See Barnes on John 4:14.)

The allusion here is doubtless to the first Eden, where a river watered the garden (Genesis 2:10 and following), and as this is a description of Eden recovered, or Paradise regained, it was natural to introduce a river of water also, yet in such a way as to accord with 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 mind the description in Ezekiel 47:1-12, where a stream issues from under the temple and is parted in different directions.

Clear as crystal. (See Barnes on Revelation 4:6.)

Proceeding out of the throne of God and of the Lamb. Flowing from the foot of the throne. (Compare Revelation 4:6.) This idea is strictly in accordance with Eastern imagery. In the East, fountains and running streams constituted an essential part of the image of enjoyment and prosperity (see Barnes on Isaiah 35:6), and such fountains were common in the courts of Eastern houses. Here, the river is an emblem of peace, happiness, and plenty; and the essential thought in its flowing from the throne is that all the happiness of heaven proceeds from God.

In the midst of the street of it. Professor Stuart renders this, "between the street thereof and the river;" and says that "the writer conceives of the river as running through the whole city; then of streets parallel to it on either side; and then, on the banks of the river, between the water and the street, the whole stream is lined on either side with two rows of the tree of life." The more common interpretation, however, is doubtless admissible and would give a more beautiful image: that in the street, or streets of the city, as well as on the banks of the river, the tree of life was planted.

It abounded everywhere. The city not only had a river passing through it, but it was also pervaded by streets, and all those streets were lined and shaded with this tree. The idea in the mind of the writer is that of Eden or Paradise; but it is not the Eden of the book of Genesis, or the Oriental or Persian Paradise. It is a picture where everything is combined that, in the writer's view, would constitute beauty or contribute to happiness.

And on either side of the river, as well as in all the streets, the writer undoubtedly conceives of a single river running through the city—probably meandering along—and that river lined on both sides with the tree of life. This gives great beauty to the imagery.

Was there the tree of life. It was not a single tree, but it abounded everywhere—on the banks of the river and in all the streets. It was the common tree in this blessed Paradise, from which all might partake, and which was everywhere the emblem of immortality.

In this respect, this new Paradise stands in strong contrast to the one in which Adam was placed at his creation, where there seems to have been a single tree designated as the tree of life (Genesis 3:22–23). In the future state of the blessed, that tree will abound, and all may freely partake of it. The emblem—the pledge of immortal life—will be constantly before their eyes, whatever part of the future abode may be traversed, and the inhabitants of that blessed world may constantly partake of it.

Which bare twelve manner of fruits. Professor Stuart translates this as, "Producing twelve fruit-harvests; not (as our version) twelve manner of fruits." The idea is not that there are twelve kinds of fruit on the same tree, for that is not implied in the language John used. The literal rendering is, "producing twelve fruits"—poioun karpouv dwdeka. The word "manner" has been introduced by the translators without authority. The idea is that the tree bore fruit every month of the year, so that there were twelve fruit-harvests. It was not like a tree that bears only once a year, or in only one season, but it constantly bore fruit—it bore every month.

The idea is that of abundance, not variety. The supply never fails; the tree is never barren. Since only a single class of trees is referred to, it might have been supposed, perhaps, that according to the common method in which fruit is produced, there would sometimes be plenty and sometimes scarcity; but the writer says that, though there is only one kind, the supply is still ample. The tree is everywhere; it is constantly producing fruit.

And yielded her fruit every month. The word "and" is also supplied by the translators and introduces an idea not in the original, as if there were not only a succession of harvests (which is in the text), but that each one differed from the former (which is not in the text). The proper translation is, "producing twelve fruits, yielding or rendering its fruit in each month." Thus, there is indeed a succession of fruit-crops, but it is the same kind of fruit.

We are not to infer from this, however, that there will not be variety in the occupations and joys of the heavenly state, for there can be no doubt that there will be ample diversity in the employments and in the sources of happiness in heaven. But the single thought expressed here is that the means of life will be abundant: the trees of life will be everywhere, and they will be constantly yielding fruit.

And the leaves of the tree. Not only the fruit will contribute to giving life, but even the leaves will be salutary. Everything about it will contribute to sustaining life.

Were for the healing. That is, they contribute to imparting life and health to those who had been diseased. We are not to suppose that there will be sickness and a healing process in heaven, for that idea is expressly excluded in Revelation 21:4. Instead, the meaning is that the life and health of that blessed world will have been imparted by partaking of that tree. The writer says that, in fact, it was owing to it that those who dwell there had been healed of their spiritual maladies and had been made to live forever.

Of the nations. This refers to all the nations assembled there (Revelation 21:24). There is a close resemblance between the language John uses here and that used by Ezekiel (Ezekiel 47:12), and it is not improbable that both these writers refer to the same thing. Compare also, in the Apocrypha, 2 Esdras 2:12; 8:52-54.

And there shall be no more curse. This is undoubtedly designed to be in strong contrast with our present dwelling. It is affirmed that what is now properly called a curse, or whatever is part of the curse pronounced on man by the fall, will be unknown there.

The earth will no longer be cursed and will produce no more thorns and thistles. Man will no longer be compelled to earn his bread by the sweat of his brow. Woman will no longer be doomed to bear the sufferings she endures now. And the dwellings of the blessed will no longer be cursed by sickness, sorrow, tears, and death.

But the throne of God and of the Lamb shall be in it. God will reign there forever; the principles of purity and love which the Lamb of God came to establish will pervade that blessed dwelling for all eternity.

And his servants shall serve him. All His servants who are there—that is, all the inhabitants of that blessed world. For the meaning of this passage, see Barnes on Revelation 7:15.

And they shall see his face. See Barnes on Matthew 18:10.

They would be constantly in his presence, and be permitted continually to behold his glory.

And his name shall be in their foreheads. They shall be designated as his. See Barnes on Revelation 3:12; See Barnes Revelation 7:3; See Barnes Revelation 13:16.

his name (Revelation 3:12).

And there shall be no night there (Revelation 21:25).

And they need no candle. No lamp; no artificial light, as in a world where there is night and darkness.

Neither light of the sun; for the Lord God giveth them light, etc. (Revelation 21:23).

And they shall reign for ever and ever. That is, with God; they shall be as kings (Revelation 5:10; Revelation 20:6).

Compare to Romans 8:16, 2 Timothy 1:11, and 2 Timothy 1:12.

REMARKS ON CHAPTERS 21 AND 22:1-5

This portion of the Apocalypse contains the most full and complete continuous description of the state of the righteous in the world of blessedness that is to be found in the Bible. It seems proper, therefore, to pause on it for a moment and to state in a summary manner what the principal features of that blessedness will be.

All can see that, as a description, it occupies an appropriate place, not only in regard to this book but also to the volume of revealed truth. In reference to this particular book, it is the appropriate close of the account of the conflicts, trials, and persecutions of the church. In reference to the whole volume of revealed truth, it is appropriate because it occurs in the last of the inspired books that was written. It was proper that a volume of revealed truth given to mankind, and designed to describe a great work of redeeming mercy, should close with a description of the state of the righteous after death. The principal features in the description are the following:

1. There will be a new heaven and a new earth: a new order of things, and a world adapted to the condition of the righteous. There will be such changes produced in the earth, and such abodes prepared for the redeemed, that it will be proper to say that they are new (Revelation 21:1).

2. The locality of that abode is not determined. No particular place is revealed as constituting heaven, nor is it intimated that there would be such a place. From all that appears, the universe at large will be heaven—the earth and all worlds. We are left free to suppose that the redeemed will yet occupy any position of the universe and be permitted to behold the peculiar glories of the Divine character that are manifested in each of the worlds that he has made (Compare to 1 Peter 1:12).

   That there may be some one place in the universe that will be their permanent home, and that will be more properly called heaven, where the glory of their God and Savior will be peculiarly manifested, is not improbable; but still there is nothing to prevent the hope and the belief that in the infinite duration that awaits them, they will be permitted to visit all the worlds that God has made, and to learn in each, and from each, all that he has peculiarly manifested of his own character and glory there.

3. That future state will be entirely and forever free from all the consequences of the apostasy as now seen on the earth. There will be neither tears, nor sorrow, nor death, nor crying, nor pain, nor curse (Revelation 21:4; Revelation 22:3). It will, therefore, be a perfectly happy abode.

4. It will be pure and holy. Nothing will ever enter there that shall contaminate and defile (Revelation 21:8, 27). On this account, also, it will be a happy world, for:

   • All real happiness has its foundation in holiness; and

   • The source of all the misery that the universe has experienced is sin. Let that be removed, and the earth would be happy; let it be extinguished from any world, and its happiness will be secure.

5. It will be a world of perfect light (Revelation 21:22–25; Revelation 22:6). There will be:

   • Literally no night there; and

   • Spiritually and morally there will be no darkness—no error, no sin. Light will be cast on a thousand subjects now obscure; and on numerous points pertaining to the Divine government and dealings which now perplex the mind, the splendor of perfect day will be poured. All the darkness that exists here will be dissipated there; all that is now obscure will be made light.

   In view of this fact, we may well submit for a little time to the mysteries which hang over the Divine dealings here. The Christian is destined to live forever and ever. He is capable of an eternal progression in knowledge. He is soon to be ushered into the splendors of that eternal abode where there is no need of the light of the sun or the moon, and where there is no night.

   In a little time—a few weeks or days—by removal to that higher state of being, he will have made a degree of progress in true knowledge compared with which all that can be learned here is a nameless trifle. In that future abode, he will be permitted to know all that is to be known in those worlds that shine upon his path by day or by night; all that is to be known in the character of their Maker and the principles of his government; all that is to be known of the glorious plan of redemption; all that is to be known of the reasons why sin and woe were permitted to enter this beautiful world.

   There, too, he will be permitted to enjoy all that there is to be enjoyed in a world without a cloud and without a tear; all that is beatific in the friendship of God the Father, of the Ascended Redeemer, of the Sacred Spirit; all that is blessed in the goodly fellowship of the angels, of the apostles, of the prophets; all that is rapturous in reunion with those that were loved on the earth. Well, then, may he bear with the darkness and endure the trials of this state a little longer.

6. It will be a world of surpassing splendor. This is manifest from the description of it in chapter 20 as a gorgeous city, with ample dimensions, with most brilliant colors, set with gems, and composed of pure gold. The writer, in the description of that abode, has accumulated all that is gorgeous and magnificent, and doubtless felt that even this was a very imperfect representation of that glorious world.

7. That future world will be an abode of the highest conceivable happiness. This is manifest, not only from the fact stated that there will be no pain or sorrow here, but also from the positive description in Revelation 22:1-2. It was, undoubtedly, the design of the writer, under the image of a Paradise, to describe the future abode of the redeemed as one of the highest happiness—where there would be an ample and a constant supply for every want, and where the highest ideas of enjoyment would be realized. And,

8. All this will be eternal. The universe, so vast and so wonderful, seems to have been made to be fitted for the eternal contemplation of created minds, and in this universe, there is an adaptation for the employment of mind forever and ever.

If it is now asked why John, in the account which he has given of the heavenly state, adopted this figurative and emblematic mode of representation, and why it did not please God to reveal any more respecting the nature of the employments and enjoyments of the heavenly world, it may be replied:

• This method is eminently in accordance with the general character of the book, as a book of symbols and emblems.

• He has stated enough to give us a general and a most attractive view of that blessed state.

• It is not certain that we would have appreciated it, or could have comprehended it, if a more minute and literal description had been given. That state may be so unlike this that it is doubtful whether we could have comprehended any literal description that could have been given.

  How little of the future and the unseen can ever be known by a mere description! How faint and imperfect a view can we ever obtain of anything by the mere use of words, and especially of objects which have no resemblance to anything which we have seen! Whoever obtained any adequate idea of Niagara by a mere description?

  To what Greek or Roman mind, however cultivated, could the idea of a printing press, a locomotive engine, or the magnetic telegraph have been conveyed by mere description? Who can convey to one born blind an idea of the prismatic colors, or to the deaf an idea of sounds?

  If we may imagine the world of insect tribes to be endowed with the power of language and thought, how could the gay and gilded butterfly that today plays in the sunbeam impart to its companions of yesterday—low and groveling worms—any adequate idea of that new condition of being into which it had emerged? And how do we know that we could comprehend any description of that world where the righteous dwell, or of employments and enjoyments so unlike our own?

I cannot more appropriately close this brief notice of the revelations of the heavenly state than by introducing an ancient poem, which seems to be founded on this portion of the Apocalypse, and which is the original of one of the most touching and beautiful hymns now used in Protestant places of worship—the well-known hymn which begins, "Jerusalem! my happy home." This hymn is deservedly a great favorite and is an eminently beautiful composition.

It is, however, of Roman Catholic origin. It is found in a small volume of miscellaneous poetry, sold at Mr. Bright's sale of manuscripts in 1844, which has been placed in the British Museum, and now forms the additional MS. 15,225. It is referred, by the lettering on the book, to the age of Elizabeth, but it is supposed to belong to the subsequent reign. The volume seems to have been formed by or for some Roman Catholic and contains many devotional songs or hymns, interspersed with others of a more general character. See Littell's Living Age, vol. xxviii, pp. 333–336. The hymn is as follows:

A SONG MADE BY F. B. P.

To the tune of "Diana."

Jerusalem! my happy home!
When shall I come to thee?
When shall my sorrows have an end—
Thy joys when shall I see?
O happy harbour of the saints—
O sweet and pleasant soil!
In thee no sorrow may be found,
No grief, no care, no toil.
In thee no sickness may be seen,
No hurt, no ache, no sore;
There is no death, no ugly deil (devil),
There's life for evermore.
No dampish mist is seen in thee,
No cold nor darksome night;
There every soul shines as the sun,
There God himself gives light.
There lust and lucre cannot dwell,
There envy bears no sway;
There is no hunger, heat, nor cold,
But pleasure every way.
Jerusalem! Jerusalem!
God grant I once may see
The endless joys, and of the same
Partaker aye to be.
The walls are made of precious stones,
Thy bulwarks diamonds square;
Thy gates are of right orient pearl,
Exceeding rich and rare.
Thy turrets and thy pinnacles
With carbuncles do shine;
Thy very streets are paved with gold,
Surpassing clear and fine.
Thy houses are of ivory,
Thy windows crystal clear;
Thy tiles are made of beaten gold—
O God, that I were there!
Within thy gates no thing doth come
That is not passing clean;
No spider's web, no dirt, no dust,
No filth may there be seen.
Ah, my sweet home, Jerusalem!
Would God I were in thee;
Would God, my woes were at an end,
Thy joys that I might see!
Thy saints are crown'd with glory great,
They see God face to face;
They triumph still, they still rejoice—
Most happy is their case.
We that are here in banishment
Continually do moan;
We sigh and sob, we weep and wail,
Perpetually we groan.
Our sweet is mixed with bitter gall,
Our pleasure is but pain;
Our joys scarce last the looking on,
Our sorrows still remain.
But there they live in such delight,
Such pleasure, and such play,
That to them a thousand years
Doth seem as yesterday.
Thy vineyards and thy orchards are
Most beautiful and fair;
Full furnished with trees and fruits,
Most wonderful and rare.
Thy gardens and thy gallant walks
Continually are green;
There grow such sweet and pleasant flowers
As nowhere else are seen.
There nectar and ambrosia made,
There's musk and civet sweet;
There many a fair and dainty drug
Are trodden under feet.
There cinnamon, there sugar grows,
There nard and balm abound;
What tongue can tell, or heart conceive,
The joys that there are found?
Quite through the streets, with silver sound,
The flood of life doth flow;
Upon whose banks, on every side,
The wood of life doth grow.
There trees for evermore bear fruit,
And evermore do spring;
There evermore the angels sit,
And evermore do sing.
There David stands with harp in hand,
As master of the quire;
Ten thousand times that man were blest
That might this music hear.
Our Lady sings Magnificat,
With tune surpassing sweet;
And all the virgins bear their parts,
Sitting above her feet.
Te Deum doth Saint Ambrose sing,
Saint Austin doth the like;
Old Simeon and Zachary
Have not their song to seek.
There Magdalene hath left her moan,
And cheerfully doth sing
With blessed saints, whose harmony
In every street doth ring.
Jerusalem, my happy home!
Would God I were in thee;
Would God my woes were at an end,
Thy joys that I might see!