Rev 2:7, 22:17 | JFB | STEP | 7. He that hath an ear —This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [CLEMENT OF ALEXANDRIA ]. the Spirit saith —What Christ saith, the Spirit saith; so one are the Second and Third Persons. unto the churches —not merely to the particular, but to the universal Church. overcometh —In John's Gospel ( ) and First Epistle ( ) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image ( ; but not the same as John's phrase, except ). will I give —as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in , and prophetically, ; compare . It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with ; deliverance from the second death ( ), with ; the new name ( ), with ; power over the nations, with ; the morning star ( ), with ; the white raiment ( ), with ; the name in the book of life ( ), with ; the new Jerusalem and its citizenship ( ), with . give . . . tree of life —The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences ( ) and idol-meats ( ), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna ( ). in the midst of the paradise —The oldest manuscripts omit "the midst of." In these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in the tree of life is " in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God, " the third heaven, the immediate presence of God. of God — ( ). One oldest manuscript, with Vulgate, Syriac, and Coptic, and CYPRIAN , read, "MY God," as in . So Christ calls God, " My God and your God" ( ; compare ). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there ( ).

Revelation of John 2:7

7. He that hath an ear—This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [CLEMENT OF ALEXANDRIA].

the Spirit saith—What Christ saith, the Spirit saith; so one are the Second and Third Persons.

unto the churches—not merely to the particular, but to the universal Church.

overcometh—In John's Gospel (Joh 16:33) and First Epistle (1Jo 2:13, 14; 5:4, 5) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image (1Co 9:24, 25; 2Ti 2:5; but not the same as John's phrase, except Ro 12:21).

will I give—as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Pr 3:18; 11:30; 13:12; 15:4, and prophetically, Re 22:2, 14; Eze 47:12; compare Joh 6:51. It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Re 22:1; deliverance from the second death (Re 2:11), with Re 20:14; 21:8; the new name (Re 2:17), with Re 14:1; power over the nations, with Re 20:4; the morning star (Re 2:28), with Re 22:16; the white raiment (Re 3:5), with Re 4:4; 16:15; the name in the book of life (Re 3:5), with Re 13:8; 20:15; the new Jerusalem and its citizenship (Re 3:12), with Re 21:10.

give . . . tree of life—The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences (Re 2:6) and idol-meats (Re 2:14, 15), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna (Re 2:17).

in the midst of the paradise—The oldest manuscripts omit "the midst of." In Ge 2:9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in Re 22:2 the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God.

of God— (Eze 28:13). One oldest manuscript, with Vulgate, Syriac, and Coptic, and CYPRIAN, read, "MY God," as in Re 3:12. So Christ calls God, "My God and your God" (Joh 20:17; compare Eph 1:17). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there (Re 21:3).

Revelation of John 22:17

17. Reply of the spiritual Church and John to Christ's words (Re 22:7, 12, 16).

the Spirit—in the churches and in the prophets.

the bride—not here called "wife," as that title applies to her only when the full number constituting the Church shall have been completed. The invitation, "Come," only holds good while the Church is still but an affianced Bride, and not the actually wedded wife. However, "Come" may rather be the prayer of the Spirit in the Church and in believers in reply to Christ's "I come quickly," crying, Even so, "Come" (Re 22:7, 12); Re 22:20 confirms this view. The whole question of your salvation hinges on this, that you be able to hear with joy Christ's announcement, "I come," and to reply, "Come" [BENGEL]. Come to fully glorify Thy Bride.

let him that heareth—that is, let him that heareth the Spirit and Bride saying to the Lord Jesus, "Come," join the Bride as a true believer, become part of her, and so say with her to Jesus, "Come." On "heareth" means "obeyeth"; for until one has obeyed the Gospel call, he cannot pray to Jesus "Come"; so "hear" is used, Re 1:3; Joh 10:16. Let him that hears and obeys Jesus' voice (Re 22:16; Re 1:3) join in praying "Come." Compare Re 6:1, 10; see on Re 6:1. In the other view, which makes "Come" an invitation to sinners, this clause urges those who themselves hear savingly the invitation to address the same to others, as did Andrew and Philip after they themselves had heard and obeyed Jesus' invitation, "Come."

let him that is athirst come—As the Bride, the Church, prays to Jesus, "Come," so she urges all whosoever thirst for participation in the full manifestation of redemption-glory at His coming to us, to COME in the meantime and drink of the living waters, which are the earnest of "the water of life pure as crystal . . . out of the throne of God of the Lamb" (Re 22:1) in the regenerated heaven and earth.

And—so Syriac. But A, B, Vulgate, and Coptic omit "and."

whosoever will—that is, is willing and desirous. There is a descending climax; Let him that heareth effectually and savingly Christ's voice, pray individually, as the Bride, the Church, does collectively, "Come, Lord Jesus" (Re 22:20). Let him who, though not yet having actually heard unto salvation, and so not yet able to join in the prayer, "Lord Jesus, come, "still thirsts for it, come to Christ. Whosoever is even willing, though his desires do not yet amount to positive thirsting, let him take the water of life freely, that is, gratuitously.