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 the notes on John 4:14. The allusion here is doubtless to the first Eden, where a river watered the 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 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 his eye 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 the notes 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 Oriental imagery. In the East, fountains and running streams constituted an essential part of the image of enjoyment and prosperity (see the notes on Isaiah 35:6), and such fountains were common in the courts of Oriental houses. Here, the river is an emblem of peace, happiness, plenty; and the essential thought in its flowing from the throne is, that all the happiness of heaven proceeds from God.
THE angel continues to show John the wonderful things of the city of God. In the midst of the street of the city was the tree of life.DAR 716.2
The Broad Street. â Although the word street is here used in the singular number, with the definite article the before it, it is not to be supposed that there is but one street in the city; for there are twelve gates, and there must of course be a street leading to each gate. But the street here spoken of is the street by way of distinction; it is the main street, or, as the original word signifies, the broad way, the great avenue.DAR 716.3
The River of Life. â The tree of life is in the midst of this street; but the tree of life is on either side of the river of life; hence the river of life is also in the midst of the street of the city. This river proceeds from the throne of God. The picture thus presented before the mind is this: The glorious throne of God at the head of this broad way, or avenue; out of that throne the river of life, flowing lengthwise through the center of the street; and the tree of life growing on either side, forming a high and magnificent arch over that majestic stream, and spreading its life-bearing branches far away on either hand. How broad this broad street is, we have no means of determining; but it will be at once perceived that a city three hundred and seventy-five miles from side to side in either direction, would be able to devote quite an ample space to its great avenue.DAR 716.4
A very natural conception of the arrangement of the streets of the city would be that shown in the accompanying diagram; namely, the throne in the center, and a grand avenue in which is the river of life and the tree of life extending out in four directions to the wall of the city on all of its four sides. This would give all corresponding parts of the city equal access to the grand avenue. It would also furnish opportunity for one magnificent gate in the center of each side of the city, opening upon the grand avenue. The length of each of these four branches of the avenue (depending of course on how much space is allotted to the throne) would be at least some one hundred and eighty miles. It may be said that this is carrying speculation a degree too far. Perhaps it is. But it is assumed that those who hope soon to enter into that city, will not be averse to a little innocent speculation in that direction.DAR 717.1
The Tree of Life. â But how can the tree of life be but one tree, and still be on either side of the river? 1. It is evident that there is but one tree of life. From Genesis to Revelation it is spoken of as but one â the tree of life. 2. To be at once on both sides of the river, it must have more than one trunk, in which case it must be united at the top or in its upper branches, in order to form but one tree. John, caught away in the Spirit, and presented with a minute view of this wonderful object, says that it was on either side of the river. Another who has been privileged to behold in vision the marvelous glories of the heavenly land, has borne similar testimony: âWe all marched in, and felt that we had a perfect right in the city. Here we saw the tree of life and the throne of God. Out of the throne came a pure river of water, and on either side of the river was the tree of life. At first I thought I saw two trees. I looked again, and saw that they were united at the top in one tree. So it was the tree of life on either side of the river of life; its branches bowed to the place where we stood; and the fruit was glorious, which looked like gold mixed with silver.â â Experience and Views, pp. 12, 13. And why should such a tree be looked upon as unnatural or impossible, since we have an illustration of it here upon earth? The banyan tree of India is of precisely the same nature in this respect. Of this tree the Encyclopedia Americana thus speaks: âThe ficus Indica (Indian fig, or banyan tree) has been celebrated from antiquity from its letting its branches drop and take root in the earth, which in their turn become trunks, and give out other branches, a single tree thus forming a little forest.â In just this way the tree of life could extend and support itself.DAR 717.2
The tree of life bears twelve kinds of fruit, and yields its fruit every month. This fact throws light upon the declaration in Isaiah 66:23, that all flesh shall come up âfrom one new moon to anotherâ to worship before the Lord of hosts. The words new moon should be rendered month. The Hebrew has ?????? (hhodesh), the second definition of which Gesenius gives as âa month.â The Septuagint has ???? ?? ????? (m?na ek m?nos), âfrom month to month.â The redeemed come up to the holy city from month to month to partake of the fruit of the tree of life. Its leaves are for the healing of the nations; literally, the service of the nations. This cannot be understood as implying that any will enter the city in a diseased or deformed condition to need healing; for then the conclusion would follow that there will always be persons there in that condition, as we have no reason to understand that the service of the leaves, whatever it is, will not be perpetual, like the use of the fruit; but the idea of disease and deformity in the immortal state is contrary to the express declarations of other scriptures.DAR 718.1
Pure river of water of life - This is evidently a reference to the garden of paradise, and the river by which it was watered; and there is also a reference to the account, Ezekiel 47:7-12. Water of life, as we have seen before, generally signifies spring or running water; here it may signify incessant communications of happiness proceeding from God.
The same beautiful and expressive figures are carried throughout the Bible. Centuries before the advent of Christ, Moses pointed to Him as the rock of Israel's salvation (Deuteronomy 32:15); the psalmist sang of Him as “my Redeemer,” “the rock of my strength,” “the rock that is higher than I,” “a rock of habitation,” “rock of my heart,” “rock of my refuge.” In David's song His grace is pictured also as the cool, “still waters,” amid green pastures, beside which the heavenly Shepherd leads His flock. Again, “Thou shalt make them,” he says, “drink of the river of Thy pleasures. For with Thee is the fountain of life.” Psalm 19:14; 62:7; Psalm 61:2; 71:3 (margin); 73:26 (margin); 94:22; 23:2; 36:8, 9. And the wise man declares, “The wellspring of wisdom [is] as a flowing brook.” Proverbs 18:4. To Jeremiah, Christ is “the fountain of living waters;” to Zechariah, “a fountain opened ... for sin and for uncleanness.” Jeremiah 2:13; Zechariah 13:1. PP 413.1
Isaiah describes Him as the “rock of ages,” and “the shadow of a great rock in a weary land.” Isaiah 26:4 (margin); 32:2. And he records the precious promise, bringing vividly to mind the living stream that flowed for Israel: “When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them.” “I will pour water upon him that is thirsty, and floods upon the dry ground;” “in the wilderness shall waters break out, and streams in the desert.” The invitation is given, “Ho, every one that thirsteth, come ye to the waters.” Isaiah 41:17; 44:3; Isaiah 35:6; 55:1. And in the closing pages of the Sacred Word this invitation is echoed. The river of the water of life, “clear as crystal,” proceeds from the throne of God and the Lamb; and the gracious call is ringing down through the ages, “Whosoever will, let him take the water of life freely.” Revelation 22:17. PP 413.2
Just before the Hebrew host reached Kadesh, the living stream ceased that for so many years had gushed out beside their encampment. It was the Lord's purpose again to test His people. He would prove whether they would trust His providence or imitate the unbelief of their fathers. PP 413.3
They were now in sight of the hills of Canaan. A few days’ march would bring them to the borders of the Promised Land. They were but a little distance from Edom, which belonged to the descendants of Esau, and through which lay the appointed route to Canaan. The direction had been given to Moses, “Turn you northward. And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you.... Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.” Deuteronomy 2:3-6. These directions should have been sufficient to explain why their supply of water had been cut off; they were about to pass through a well-watered, fertile country, in a direct course to the land of Canaan. God had promised them an unmolested passage through Edom, and an opportunity to purchase food, and also water sufficient to supply the host. The cessation of the miraculous flow of water should therefore have been a cause of rejoicing, a token that the wilderness wandering was ended. Had they not been blinded by their unbelief, they would have understood this. But that which should have been an evidence of the fulfillment of God's promise was made the occasion of doubt and murmuring. The people seemed to have given up all hope that God would bring them into possession of Canaan, and they clamored for the blessings of the wilderness. PP 413.4Read in context »
The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. Psalm 19:7. TDG 311.1
In this age of controversy, many of those upon whom the light of the Saviour's self-sacrificing life is clearly shining, will not live in accordance with heavenly principles. They desire to make a different showing than Christ made. To counteract the influence of these men, we must uplift the Christian standard, for many have turned away from Christlike principles. Truth and righteousness have lost their full meaning to them.... TDG 311.2Read in context »
We do not want to drink of the turbid streams of the valley. We do not want the corrupted sophistry of infidelity. Because many are so ready to give in to doubt and questioning, infidels are made bold. God help us that we may drink of the pure streams that flow from beneath the throne of God. We can drink, and continue to drink. And, if you thirst for knowledge, there is plenty of it here.... TDG 217.2Read in context »