Rev 22:1-5 | RWP | e4.org | He shewed me ( εδειξεν μο ). The angel as in , (cf. ; ). Now the interior of the city. A river of water of life ( ποταμον υδατος ζωης ). For υδωρ ζωης (water of life) see ; ; ; . There was a river in the Garden of Eden ( ). The metaphor of river reappears in ; , and the fountain of life in ; ; ; ; ; ; . Bright as crystal ( λαμπρον ως κρυσταλλον ). See for κρυσταλλον and ; ; for λαμπρον . "Sparkling like rock crystal" (Swete), shimmering like mountain water over the rocks. Proceeding out of the throne of God and of the Lamb ( εκπορευομενον εκ του θρονου του θεου κα του αρνιου ). Cf. ; . Already in Christ is pictured as sharing the Father's throne as in . See also . This phrase has no bearing on the doctrine of the Procession of the Holy Spirit.

‏ Revelation of John 22:1-5

He shewed me ( εδειξεν μο ). The angel as in 21:9, 10 (cf. 1:1; 4:1). Now the interior of the city.

A river of water of life ( ποταμον υδατος ζωης ). For υδωρ ζωης (water of life) see 7:17; 21:6; 22:17; Joh 4:14. There was a river in the Garden of Eden (Ge 2:10). The metaphor of river reappears in Zec 14:8; Eze 47:9, and the fountain of life in Joe 3:18; Jer 2:13; Pr 10:11; 13:14; 14:27; 16:22; Ps 36:10.

Bright as crystal ( λαμπρον ως κρυσταλλον ). See 4:6 for κρυσταλλον and 15:6; 19:8; 22:16 for λαμπρον. "Sparkling like rock crystal" (Swete), shimmering like mountain water over the rocks.

Proceeding out of the throne of God and of the Lamb ( εκπορευομενον εκ του θρονου του θεου κα του αρνιου ). Cf. Eze 47:1; Zec 14:8. Already in 3:21 Christ is pictured as sharing the Father's throne as in Heb 1:3. See also 22:3. This phrase has no bearing on the doctrine of the Procession of the Holy Spirit.

In the midst of the street thereof ( εν μεσω της πλατειας αυτης ). Connected probably with the river in verse 1, though many connect it with verse 2. Only one street mentioned here as in 21:21.

On this side of the river and on that ( του ποταμου εντευθεν κα εκειθεν ). Εντευθεν occurs as a preposition in Da 12:5 (Theodoret) and may be so here (post-positive), purely adverbial in Joh 19:18.

The tree of life ( ξυλον ζωης ). For the metaphor see Ge 1:11f. and Re 2:7; 22:14. Ξυλον is used for a green tree in Lu 23:31; Eze 47:12.

Bearing ( ποιουν ). Neuter active participle of ποιεω (making, producing, as in Mt 7:17). Some MSS. have ποιων (masculine), though ξυλον is neuter.

Twelve manner of fruits ( καρπους δωδεκα ). "Twelve fruits."

Yielding ( αποδιδουν ). Neuter active participle of αποδιδωμ, to give back, but some MSS. have αποδιδους (masculine) like ποιων.

For the healing of the nations ( εις θεραπειαν των εθνων ). Spiritual healing, of course, as leaves ( φυλλα ) are often used for obtaining medicines. Here again the problem occurs whether this picture is heaven before the judgment or afterwards. Charles distinguishes sharply between the Heavenly City for the millennial reign and the New Jerusalem that descends from heaven after the judgment. Charles rearranges these chapters to suit his theory. But chronology is precarious here.

There shall be no curse any more ( παν καταθεμα ουκ εστα ετ ). No other example of καταθεμα has been found outside of the Didache XVI. 5, though the verb καταθεματιζω occurs in Mt 26:74, meaning to curse, while we have αναθεματιζω in Mr 14:71 in the same sense. It may be a syncopated form of καταναθεμα. The usual αναθεμα (curse) occurs in 1Co 16:22; Ga 1:8; Ro 9:3. For παν with ουκ=ουδεν see 21:27.

Shall do him service ( λατρευσουσιν αυτω ). Future active of λατρευω, linear idea, "shall keep on serving." See 7:15 for present active indicative of this same verb with the dative αυτω as here, picturing the worship of God in heaven. See 27:1 for "the throne of God and of the Lamb."

They shall see his face ( οψοντα το προσωπον αυτου ). Future active of οραω. This vision of God was withheld from Moses (Ex 33:20, 23), but promised by Jesus to the pure in heart (Mt 5:8) and mentioned in Heb 12:14 as possible only to the holy, and promised in Ps 17:15. Even here on earth we can see God in the face of Christ (2Co 4:6), but now in the New Jerusalem we can see Christ face to face (1Co 13:12), even as he is after we are made really like him (2Co 3:18; Ro 8:29; 1Jo 3:2). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. "The supreme felicity is reached, immediate presence with God and the Lamb" (Beckwith).

His name on their foreheads ( το ονομα αυτου επ των μετωπων αυτων ). As in 3:12; 7:3; 14:1.

Shall be night no more ( νυξ ουκ εστα ετ ). As in 21:25.

They need ( εχουσιν χρειαν ). Present active indicative, "They have need," though A has εξουσιν (shall have), future like εστα. Here again there is repetition of part of 21:23, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to φως with ηλιου instead of φωτος, "they have no light of sun").

Shall give them light ( φωτισε ). Future active of φωτιζω, while aorist εφωτισεν in 21:23.

They shall reign ( βασιλευσουσιν ). Future active of βασιλευω. Reign eternally in contrast with the limited millennial reign of 20:4, 6. This glorious eternal reign with Christ occurs repeatedly in the book (1:6; 3:21; 5:10) as in Lu 22:30. Christ's Kingdom is spiritual (Joh 18:36f.). "The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem" (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking.