Media Culture An Introduction To Mass

Communication 13th Edition Richard Campbell

Christopher R Martin Bettina Fabos Rob Becker
download
https://ebookbell.com/product/media-culture-an-introduction-to-
mass-communication-13th-edition-richard-campbell-christopher-r-
martin-bettina-fabos-rob-becker-51796312

Explore and download more ebooks at ebookbell.com

Here are some recommended products that we believe you will be
interested in. You can click the link to download.

Media And Culture An Introduction To Mass Communication 8th Richard

Campbell

https://ebookbell.com/product/media-and-culture-an-introduction-to-
mass-communication-8th-richard-campbell-2497630

Creator Culture An Introduction To Global Social Media Entertainment

Stuart Cunningham Editor David Craig Editor Nancy K Baym Editor

https://ebookbell.com/product/creator-culture-an-introduction-to-
global-social-media-entertainment-stuart-cunningham-editor-david-
craig-editor-nancy-k-baym-editor-51760558

Understanding Fandom An Introduction To The Study Of Media Fan Culture

Mark Duffett

https://ebookbell.com/product/understanding-fandom-an-introduction-to-
the-study-of-media-fan-culture-mark-duffett-46462478

Understanding Fandom An Introduction To The Study Of Media Fan Culture

American First Mark Duffett

https://ebookbell.com/product/understanding-fandom-an-introduction-to-
the-study-of-media-fan-culture-american-first-mark-duffett-7405640
The Language Of Crime And Deviance An Introduction To Critical
Linguistic Analysis In Media And Popular Culture Ebook Andrea Mayr
David Machin

https://ebookbell.com/product/the-language-of-crime-and-deviance-an-
introduction-to-critical-linguistic-analysis-in-media-and-popular-
culture-ebook-andrea-mayr-david-machin-10009564

An Introduction To Medical Spanish Communication And Culture Fifth

Edition 5th Edition Robert O Chase Clarisa B Medina De Chase

https://ebookbell.com/product/an-introduction-to-medical-spanish-
communication-and-culture-fifth-edition-5th-edition-robert-o-chase-
clarisa-b-medina-de-chase-50350636

An Introduction To Spanish For Health Care Workers Communication And

Culture 3 Papdvd Robert O Chase

https://ebookbell.com/product/an-introduction-to-spanish-for-health-
care-workers-communication-and-culture-3-papdvd-robert-o-chase-1369598

Media Between Culture And Commerce An Introduction Intellect Books

Changing Media Changing Europe Els De Bens

https://ebookbell.com/product/media-between-culture-and-commerce-an-
introduction-intellect-books-changing-media-changing-europe-els-de-
bens-2118872

Media Culture And Society An Introduction 2nd Edition Paul Hodkinson

https://ebookbell.com/product/media-culture-and-society-an-
introduction-2nd-edition-paul-hodkinson-34584346
 Another Random Document on
Scribd Without Any Related Topics
 10. And he carried me away in the spirit. Gave him a vision of the
city; seemed to place him where he could have a clear view of it as
it came down from heaven. See Notes on ch. i. 10. ¶ To a great and
high mountain. The elevation, and the unobstructed range of view,
gave him an opportunity to behold it in its glory. ¶ And showed me
that great city, &c. As it descended from heaven. Notes on ver. 2.

11 Having the 657glory of God: and her light

was like unto a stone most precious, even like a
jasper stone, clear as crystal;
11. Having the glory of God. A glory or splendour such as became
the dwelling place of God. The nature of that splendour is described
in the following verses. ¶ And her light. In ver. 23 it is said that “the
glory of God did lighten it.” That is, it was made light by the visible
symbol of the Deity—the Shekinah. See Notes on Lu. ii. 9; Ac. ix. 3.
The word here rendered light—φωστὴρ—occurs nowhere else in the
New Testament except in Phi. ii. 15. It means, properly, a light, a
light-giver, and, in profane writers, means commonly a window. It is
used here to denote the brightness or shining of the divine glory, as
supplying the place of the sun, or of a window. ¶ Like unto a stone
most precious. A stone of the richest or most costly nature. ¶ Even
like a jasper stone. On the jasper, see Notes on ch. iv. 3. It is used
there for the same purpose as here, to illustrate the majesty and
glory of God. ¶ Clear as crystal. Pellucid or resplendent like crystal.
There are various kinds of jasper—as red, yellow, and brown,
brownish yellow, &c. The stone is essentially a quartz, and the word
crystal here is used to show that the form of it referred to by John
was clear and bright.

12 And had a wall great and high, and had

658
twelve gates, and at the gates twelve angels,
 and names written thereon, which are the
names of the twelve tribes of the children of
Israel:
12. And had a wall great and high. Ancient cities were always
surrounded with walls for protection, and John represents this as
inclosed in the usual manner. The word great means that it was thick
and strong. Its height also is particularly noticed, for it was unusual.
See ver. 16. ¶ And had twelve gates. Three on each side. The
number of the gates correspond to the number of the tribes of the
children of Israel, and to the number of the apostles. The idea
seems to be that there would be ample opportunity of access and
egress. ¶ And at the gates twelve angels. Stationed there as guards
to the New Jerusalem. Their business seems to have been to watch
the gates that nothing improper should enter; that the great enemy
should not make an insidious approach to this city as he did to the
earthly paradise. ¶ And names written thereon. On the gates.
¶ Which are the names of the twelve tribes of the children of Israel.
So in the city which Ezekiel saw in vision, which John seems also to
have had in his eye. See Eze. xlviii. 31. The inscription in Ezekiel
denoted that that was the residence of the people of God; and the
same idea is denoted here. The New Jerusalem is the eternal
residence of the children of God, and this is indicated at every gate.
None can enter who do not belong to that people; all who are within
are understood to be of their number.
 13 On the east three gates; on the north
three gates; on the south three gates; and on
the west three gates.
13. On the east three gates, &c. The city was square (ver. 16),
and the same number of gates is assigned to each quarter. There
does not appear to be any special significancy in this fact, unless it
be to denote that there is access to this city from all quarters of the
world, and that they who dwell there will have come from each of
the great divisions of the earth—that is, from every land.

14 And the wall of the city had twelve

foundations, and 659in them the names of the
twelve apostles of the Lamb.
14. And the wall of the city had twelve foundations. It is not said
whether these foundations were twelve rows of stones placed one
above another under the city, and extending round it, or whether
they were twelve stones placed at intervals. The former would seem
to be the most probable, as the latter would indicate comparative
feebleness and liability to fall. Compare Notes on ver. 19. ¶ And in
them. In the foundation of stones. That is, the names of the
apostles were cut or carved in them so as to be conspicuous. ¶ The
names of the twelve apostles of the Lamb. Of the Lamb of God; the
Messiah. For an illustration of this passage, see Notes on Ep. ii. 20.

15 And he that talked with me had a golden

660
reed to measure the city, and the gates
thereof, and the wall thereof.
 15. And he that talked with me. The angel, ver. 9. ¶ Had a golden
reed to measure the city. See Notes on ch. xi. 1. The reed, or
measuring rod, here, is of gold, because all about the city is of the
most rich and costly materials. The rod is thus suited to the
personage who uses it, and to the occasion. Compare a similar
description in Eze. xl. 3‒5; xliii. 16. The object of this measuring is
to show that the city has proper architectural proportions. ¶ And the
gates thereof, &c. To measure every part of the city, and to ascertain
its exact dimensions.

16 And the city lieth four-square, and the

length is as large as the breadth: and he
measured the city with the reed, twelve
thousand furlongs. The length, and the
breadth, and the height of it are equal.
16. And the city lieth four-square. It was an exact square. That is,
there was nothing irregular about it; there were no crooked walls;
there was no jutting out, and no indentation in the walls, as if the
city had been built at different times without a plan, and had been
accommodated to circumstances. Most cities have been determined
in their outline by the character of the ground—by hills, streams, or
ravines; or have grown up by accretions, where one part has been
joined to another, so that there is no regularity, and so that the
original plan, if there was any, has been lost sight of. The New
Jerusalem, on the contrary, had been built according to a plan of the
utmost regularity, which had not been modified by the
circumstances, or varied as the city grew. The idea here may be,
that the church, as it will appear in its state of glory, will be in
accordance with an eternal plan, and that the great original design
will have been fully carried out. ¶ And the length, is as large as the
breadth. The height also of the city was the same—so that it was an
exact square. ¶ And he measured the city with the reed, twelve
thousand furlongs. As eight furlongs make a mile, the extent of the
walls, therefore, must have been three hundred and seventy-five
miles. Of course, this must preclude all idea of there being such a
city literally in Palestine. This is clearly a figurative or symbolical
representation; and the idea is, that the city was on the most
magnificent scale, and with the largest proportions, and the
description here is adopted merely to indicate this vastness, without
any idea that it would be understood literally. ¶ The length, and the
breadth, and the height of it are equal. According to this
representation, the height of the city, not of the walls (comp.
ver. 17), would be three hundred and seventy-five miles. Of course,
this cannot be understood literally, and the very idea of a literal
fulfilment of this shows the absurdity of that method of
interpretation. The idea intended to be conveyed by this immense
height would seem to be that it would contain countless numbers of
inhabitants. It is true that such a structure has not existed, and that
a city of such a height may seem to be out of all proportion; but we
are to remember (a) that this is a symbol; and (b) that, considered
as one mass or pile of buildings, it may not seem to be out of
proportion. It is no uncommon thing that a house should be as high
as it is long or broad. The idea of vastness and of capacity is the
main idea designed to be represented. The image before the mind
is, that the numbers of the redeemed will be immense.

17 And he measured the wall thereof, an

hundred and forty and four cubits, according to
the measure of a man, that is, of the angel.
17. And he measured the wall thereof. In respect to its height. Of
course, its length corresponded with the extent of the city. ¶ An
hundred and forty and four cubits. This would be, reckoning the
cubit at eighteen inches, two hundred and sixteen feet. This is less
than the height of the walls of Babylon, which Herodotus says were
three hundred and fifty feet high. See Introduction to ch. xiii. of
Isaiah. As the walls of a city are designed to protect it from external
foes, the height mentioned here gives all proper ideas of security;
and we are to conceive of the city itself as towering immensely
above the walls. Its glory, therefore, would not be obscured by the
wall that was thrown around it for defence. ¶ According to the
measure of a man. The measure usually employed by men. This
seems to be added in order to prevent any mistake as to the size of
the city. It is an angel who makes the measurement, and without
this explanation it might perhaps be supposed that he used some
measure not in common use among men, so that, after all, it would
be impossible to form any definite idea of the size of the city. ¶ That
is, of the angel. That is, “which is the measure employed by the
angel.” It was, indeed, an angel who measured the city, but the
measure which he employed was that in common use among men.

18 And the building of the wall of it was of

jasper; and the city was pure gold, like unto
clear glass.
18. And the building of the wall of it. The material of which the
wall was composed. This means the wall above the foundation, for
that was composed of twelve rows of precious stones, ver. 14,
19, 20. The height of the foundation is not stated, but the entire wall
above was composed of jasper. ¶ Was of jasper. See Notes on
ch. iv. 3. Of course, this cannot be taken literally; and an attempt to
explain all this literally would show that that method of interpreting
the Apocalypse is impracticable. ¶ And the city was pure gold. The
material of which the edifices were composed. ¶ Like unto clear
glass. The word rendered glass in this place—ὕαλος—occurs in the
New Testament only here and in ver. 21 of this chapter. It means,
properly, “anything transparent like water;” as, for example, any
transparent stone or gem, or as rock-salt, crystal, glass (Rob. Lex.).
Here the meaning is, that the golden city would be so bright and
burnished that it would seem to be glass reflecting the sunbeams.
Would the appearance of a city, as the sun is setting, when the
reflection of its beams from thousands of panes of glass gives it the
appearance of burnished gold, represent the idea here? If we were
to suppose a city made entirely of glass, and the setting sunbeams
falling on it, it might convey the idea represented here. It is certain
that, as nothing could be more magnificent, so nothing could more
beautifully combine the two ideas referred to here—that of gold and
glass. Perhaps the reflection of the sunbeams from the “Crystal
Palace,” erected for the late “industrial exhibition” in London, would
convey a better idea of what is intended to be represented here than
anything which our world has furnished. The following description
from one who was an eye-witness, drawn up by him at the time, and
without any reference to this passage, and furnished at my request,
will supply a better illustration of the passage before us than any
description which I could give:—“Seen as the morning vapours rolled
around its base—its far-stretching roofs rising one above another,
and its great transept, majestically arched, soaring out of the
envelope of clouds—its pillars, window-bars, and pinnacles, looked
literally like a castle in the air; like some palace, such as one reads
of in idle tales of Arabian enchantment, having about it all the
ethereal softness of a dream. Looked at from a distance at noon,
when the sunbeams came pouring upon the terraced and vaulted
roof, it resembles a regal palace of silver, built for some Eastern
prince; when the sun at eventide sheds on its sides his parting rays,
the edifice is transformed into a temple of gold and rubies; and in
the calm hours of night, when the moon walketh in her brightness,
the immense surface of glass which the building presents looks like a
sea, or like throwing back, in flickering smile, the radiant glances of
the queen of heaven.”

19 And the 661foundations of the wall of the

city were garnished with all manner of precious
stones. The first foundation was jasper; the
 second, sapphire; the third, a chalcedony; the
fourth, an emerald;
19. And the foundations of the wall of the city. Notes on ver. 14.
¶ Were garnished. Were adorned, or decorated. That is, the
foundations were composed of precious stones, giving them this
highly ornamented and brilliant appearance. ¶ The first foundation.
The first row, layer, or course. Notes on ver. 14. ¶ Was jasper. See
Notes on ch. iv. 3. ¶ The second, sapphire. This stone is not
elsewhere mentioned in the New Testament. It is a precious stone,
next in hardness to the diamond, usually of an azure or sky-blue
colour, but of various shades. ¶ The third, a chalcedony. This word
occurs nowhere else in the New Testament. The stone referred to is
an uncrystallized translucent variety of quartz, having a whitish
colour, and of a lustre nearly like wax. It is found covering the sides
of cavities, and is a deposit from nitrated silicious waters. When it is
arranged in stripes, it constitutes agate; and if the stripes are
horizontal, it is the onyx. The modern carnelian is a variety of this.
The carnelian is of a deep flesh red, or reddish-white colour. The
name chalcedony is from Chalcedon, a town in Asia Minor, opposite
to Byzantium, or Constantinople, where this stone was probably first
known (Webster’s Dict.). ¶ The fourth, an emerald. See Notes on
Re. iv. 3. The emerald is green.

20 The fifth, sardonyx; the sixth, sardius; the

seventh, chrysolite; the eighth, beryl; the ninth,
a topaz; the tenth, a chrysoprasus; the
eleventh, a jacinth; the twelfth, an amethyst.
20. The fifth, sardonyx. This word does not occur elsewhere in the
New Testament. The name is derived from Sardis, a city in Asia
Minor (Notes on ch. iii. 1), and ὄνυξ, a nail—so named, according to
Pliny, from the resemblance of its colour to the flesh and the nail. It
is a silicious stone or gem, nearly allied to the onyx. The colour is a
reddish yellow, nearly orange (Webster, Dict.). ¶ The sixth, sardius.
This word does not elsewhere occur in the New Testament. It is also
derived from Sardis, and the name was probably given to the gem
because it was found there. It is a stone of a blood-red or flesh
colour, and is commonly known as a carnelian. It is the same as the
sardine stone mentioned in Re. iv. 3. See Notes on that place. ¶ The
seventh, chrysolite. This word does not elsewhere occur in the New
Testament. It is derived from χρυσὸς, gold, and λίθος, stone, and
means golden stone, and was applied by the ancients to all gems of
a golden or yellow colour, probably designating particularly the topaz
of the moderns (Rob. Lex.). But in Webster’s Dict. it is said that its
prevalent colour is green. It is sometimes transparent. This is the
modern chrysolite. The ancients undoubtedly understood by the
name a yellow gem. ¶ The eighth, beryl. This word occurs nowhere
else in the New Testament. The beryl is a mineral of great hardness,
and is of a green or bluish-green colour. It is identical with the
emerald, except in the colour, the emerald having a purer and richer
green colour, proceeding from a trace of oxide of chrome. Prisms of
beryl are sometimes found nearly two feet in diameter in the state of
New Hampshire (Webster). ¶ The ninth, a topaz. This word does not
elsewhere occur in the New Testament. The topaz is a well-known
mineral, said to be so called from Topazos, a small island in the
Arabian Gulf. It is generally of a yellowish colour, and pellucid, but it
is also found of greenish, bluish, or brownish shades. ¶ The tenth, a
chrysoprasus. This word does not elsewhere occur in the New
Testament. It is derived from χρυσὸς, gold, and πράσον, a leek, and
denotes a precious stone of greenish golden colour, like a leek; that
is, “apple-green passing into a grass-green” (Rob. Lex.). “It is a
variety of quartz. It is commonly apple-green, and often extremely
beautiful. It is translucent, or sometimes semi-transparent; its
hardness little inferior to flint” (Webster, Dict.). ¶ The eleventh, a
jacinth. The word does not elsewhere occur in the New Testament.
It is the same word as hyacinth—ὑάκινθος—and denotes properly
the well-known flower of that name, usually of a deep purple or
reddish blue. Here it denotes a gem of this colour. It is a red variety
of zircon. See Webster’s Dict. under the word hyacinth. ¶ The
twelfth, an amethyst. This word, also, is found only in this place in
the New Testament. It denotes a gem of a deep purple or violet
colour. The word is derived from α, priv., and μεθύω, to be
intoxicated, became this gem was supposed to be an antidote
against drunkenness. It is a species of quartz, and is used in jewelry.

21 And the twelve gates were twelve pearls;

every several gate was of one pearl: and the
street of the city was pure gold, as it were
transparent glass.
21. And the twelve gates. Ver. 12. ¶ Were twelve pearls. See
Notes on ch. xvii. 4; Mat. xiii. 46. ¶ Every several gate was of one
pearl. Each gate. Of course, this is not to be understood literally. The
idea is that of ornament and beauty, and nothing could give a more
striking view of the magnificence of the future abode of the saints.
¶ And the street of the city was pure gold. Was paved with gold;
that is, all the vacant space that was not occupied with buildings was
of pure gold. See Notes on ver. 18.

22 And I saw no temple therein: for the Lord

God Almighty and the Lamb are the temple of
it.
22. And I saw no temple therein. No structure reared expressly for
the worship of God; no particular place where he was adored. It was
all temple—nothing but a temple. It was not like Jerusalem, where
there was but one house reared expressly for divine worship, and to
which the inhabitants repaired to praise God; it was all one great
temple reared in honour of his name, and where worship ascended
from every part of it. With this explanation, this passage harmonises
with what is said in ch. ii. 12: vii. 15. ¶ For the Lord God Almighty
and the Lamb are the temple of it. They are present in all parts of it
in their glory; they fill it with light; and the splendour of their
presence may be said to be the temple. The idea here is, that it
would be a holy world—all holy. No particular portion would be set
apart for purposes of public worship, but in all places God would be
adored, and every portion of it devoted to the purposes of religion.

23 And the city 662had no need of the sun,

neither of the moon, to shine in it; for the glory
of God did lighten it, and 663the Lamb is the
light thereof.
23. And the city had no need of the sun, neither of the moon, to
shine in it. This imagery seems to be derived from Is. lx. 19, 20. See
Notes on those verses. No language could give a more striking or
beautiful representation of the heavenly state than that which is
here employed. ¶ For the glory of God did lighten it. By the visible
splendour of his glory. See Notes on ver. 11. That supplied the place
of the sun and the moon. ¶ And the Lamb is the light thereof. The
Son of God; the Messiah. See Notes on ch. v. 6; Is. lx. 19.

24 And the 664nations of them which are

saved shall walk in the light of it: and the
665
kings of the earth do bring their glory and
honour into it.
24. And the nations of them which are saved. All the nations that
are saved; or all the saved considered as nations. This imagery is
doubtless derived from that in Isaiah, particularly ch. lx. 8‒9. See
Notes on that passage. ¶ Shall walk in the light of it. Shall enjoy its
splendour, and be continually in its light. ¶ And the kings of the
earth do bring their glory and honour into it. All that they consider
as constituting their glory, treasures, crowns, sceptres, robes. The
idea is, that all these will be devoted to God in the future days of the
church in its glory, and will be, as it were, brought and laid down at
the feet of the Saviour in heaven. The language is derived,
doubtless, from the description in Is. lx. 3‒14. Comp. Is. xlix. 28.

25 And the gates of it shall not be shut at all

by day; for 666there shall be no night there.
25. And the gates of it shall not be shut at all by day. It shall be
constantly open, allowing free ingress and egress to all who reside
there. The language is derived from Is. lx. 11. See Notes on that
place. Applied to the future state of the blessed, it would seem to
mean, that while this will be their permanent abode, yet that the
dwellers there will not be prisoners. The universe will be open to
them. They will be permitted to go forth and visit every world, and
survey the works of God in all parts of his dominions. ¶ For there
shall be no night there. It shall be all day; all unclouded splendour.
When, therefore, it is said that the gates should not be “shut by
day,” it means that they would never be shut. When it is said that
there would be no night there, it is, undoubtedly, to be taken as
meaning that there would be no literal darkness, and nothing of
which night is the emblem: no calamity, no sorrow, no bereavement,
no darkened windows on account of the loss of friends and kindred.
Comp. Notes on ver. 4.

26 And they shall bring the glory and honour

of the nations into it.
 26. And they shall bring, &c. See Notes on ver. 24. That blessed
world shall be made up of all that was truly valuable and pure on the
earth.

27 And667 there shall in no wise enter into it

any thing that defileth, neither whatsoever
worketh abomination, or maketh a lie: but they
which are written in the 668Lamb’s book of life.
27. And there shall in no wise. On no account; by no means. This
strong language denotes the absolute exclusion of all that is
specified in the verse. ¶ Anything that defileth. Literally, anything
“common.” See Notes on Ac. x. 14. It means here that nothing will
be found in that blessed abode which is unholy or sinful. It will be a
pure world, 2 Pe. iii. 13. ¶ Neither whatsoever worketh abomination,
or maketh a lie. See Notes on ver. 8. ¶ But they which are written in
the Lamb’s book of life. Whose names are there recorded. See Notes
on ch. iii. 5. Comp. Notes on ver. 8.
 CHAPTER XXII.
For the analysis of the first five verses of this chapter, see the
Analysis of ch. xxi. The chapter comprises the remainder of the
description of the “New Jerusalem”—the blessed abode of the saints
(ver. 1‒5), and then (ver. 6‒21) the conclusion or epilogue of the
whole book. It is difficult to conceive what induced the author of the
division of the New Testament into chapters, to separate the first
five verses of this chapter from the preceding chapter. A new
chapter should have commenced at ver. 6 of ch. xxii.; for the
remainder properly comprises the conclusion of the whole book.
Comp. Intro. to Notes on the Gospels, vol. i. pp. vii., viii.

CHAPTER XXII.

A ND he showed me a pure river of water of

life, clear as crystal, proceeding out of
the throne of God and of the Lamb.
1. 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 Notes on John iv. 14. The
allusion here is doubtless to the first Eden, where a river watered
the garden (Gen. ii. 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 Eze. xlvii. 1‒12, where a stream issues from under the
temple, and is parted in different directions. ¶ Clear as crystal. See
Notes on ch. iv. 6. ¶ Proceeding out of the throne of God and of the
Lamb. Flowing from the foot of the throne. Comp. ch. iv. 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 Notes on Is. xxxv. 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.

2 In669 the midst of 670the street of it, and on

either side of the river, was there 671the tree of
life, which bare twelve manner of fruits, and
yielded her fruit every month: and the leaves of
the tree were for the healing of the nations.
2. 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 had not only a river passing through
it, but it was 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 all is combined,
that in the view of the writer 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 as 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. 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—of which
all might partake, and which was everywhere the emblem of
immortality. In this respect, this new Paradise stands in strong
contrast with that in which Adam was placed at his creation, where
there seems to have been a single tree that was designated as the
tree of life, Ge. iii. 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 the 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. “Producing twelve fruit-harvests; not (as our
version) twelve manner of fruits” (Professor Stuart). The idea is not
that there are twelve kinds of fruit on the same tree, for that is not
implied in the language used by John. The literal rendering is,
“producing twelve fruits”—ποιοῦν καρποὺς δώδεκα. The word
“manner” has been introduced by the translators without authority.
The idea is, that the tree bore every month in the year, so that there
were twelve fruit-harvests. It was not like a tree that bears but once
a year, or in one season only, 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. As there is but a single class of
trees referred to, it might have been supposed, perhaps, that,
according to the common method in which fruit is produced, there
would be sometimes plenty and sometimes want; but the writer says
that, though there is but one kind, yet the supply is 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 which is not in the original, as if there was 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, however, that
there will not be variety in the occupations and the 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 give life, but even the leaves will be
salutary. Everything about it will contribute to sustain life. ¶ Were for
the healing. That is, they contribute to impart 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 ch. xxi. 4; but the meaning is, that the life and
health of that blessed world will have been imparted by partaking of
that tree; and the writer says that, in fact, it was owing to it that
they who dwell there had been healed of their spiritual maladies,
and had been made to live for ever. ¶ Of the nations. Of all the
nations assembled there, ch. xxi. 24. There is a close resemblance
between the language here used by John and that used by Ezekiel
(xlvii. 12), and it is not improbable that both these writers refer to
the same thing. Comp. also in the Apocrypha, 2 Esdras ii. 12;
viii. 52‒54.

3 And 672there shall be no more curse: but

the 673throne of God and of the Lamb shall be
in it; and his 674servants shall serve him:
 3. And there shall be no more curse. This is doubtless designed to
be in strong contrast with our present abode; and it is affirmed that
what now properly comes under the name of a curse, or whatever is
part of the curse pronounced on man by the fall, will be there
unknown. The earth will be no more cursed, and will produce no
more thorns and thistles; man will be no more compelled to earn his
bread by the sweat of his brow; woman will be no more doomed to
bear the sufferings which she does now; and the abodes of the
blessed will be no more cursed by sickness, sorrow, tears, and
death. ¶ But the throne of God and of the Lamb shall be in it. God
will reign there for ever; the principles of purity and love which the
Lamb of God came to establish, will pervade that blessed abode to
all eternity. ¶ And his servants shall serve him. All his servants that
are there; that is, all the inhabitants of that blessed world. For the
meaning of this passage, see Notes on ch. vii. 15.

4 And675 they shall see his face; and 676

his
name shall be in their foreheads.
4. And they shall see his face. See Notes on Mat. xviii. 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 Notes on ch. iii. 12; vii. 3; xiii. 16.

5 And677 there shall be no night there: and

they need no candle, neither light of the sun;
for 678the Lord God giveth them light: and
679
they shall reign for ever and ever.
5. And there shall be no night there. Notes on ch. xxi. 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, &c. Notes on ch. xxi. 23. ¶ And they shall reign for ever and
ever. That is, with God; they shall be as kings. See Notes on
ch. v. 10; xx. 6. Comp. Notes on Ro. viii. 16; 2 Ti. ii. 11, 12.

REMARKS ON CHAP. XXI., XXII. 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 to be proper,
therefore, to pause on it for a moment, and to state in a summary
manner what will be the principal features of that blessedness. All
can see that, as a description, it occupies an appropriate place, not
only in regard to this book, but to the volume of revealed truth. In
reference to this particular book, it is the appropriate close of the
account of the conflicts, the trials, and the 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 fitted
up for the redeemed, that it will be proper to say that they are new,
ch. xxi. 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. For anything that appears, the universe
at large will be heaven—the earth and all worlds; and 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. Comp. Notes on 1 Pe. i. 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 Saviour 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 for ever 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, ch. xxi. 4; xxii. 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, ch. xxi. 8, 27. On this account, also, it will be
a happy world, for (a) all real happiness has its foundation in
holiness; and (b) 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, ch. xxi. 22‒25; xxii. 5. There
will be (a) literally no night there; (b) 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
there will be poured the splendour of perfect day. All the darkness
that exists here will be dissipated there; all that is now obscure will
be made light. And 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 for ever and ever. He is capable of
an eternal progression in knowledge. He is soon to be ushered into
the splendours 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 splendour. This is manifest by

the description of it in ch. xx., as a gorgeous city, with ample
dimensions, with most brilliant colours, 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 from the positive description in
ch. xxii. 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 of 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 to the eternal contemplation
of created minds, and in this universe there is an adaptation for the
employment of mind for ever and ever.

If it be asked now 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, (a) That this method is eminently
in accordance with the general character of the book, as a book of
symbols and emblems. (b) He has stated enough to give us a
general and a most attractive view of that blessed state. (c) 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!
Who ever obtained any adequate idea of Niagara by a mere
description? To what Greek or Roman mind, however cultivated,
could there have been conveyed the idea of a printing-press, of a
locomotive engine, of the magnetic telegraph, by mere description?
Who can convey to one born blind an idea of the prismatic colours;
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 to-day plays in
the sunbeam impart to its companions of yesterday—low and
grovelling 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?
Welcome to our website – the perfect destination for book lovers and
knowledge seekers. We believe that every book holds a new world,
offering opportunities for learning, discovery, and personal growth.
That’s why we are dedicated to bringing you a diverse collection of
books, ranging from classic literature and specialized publications to
self-development guides and children's books.

More than just a book-buying platform, we strive to be a bridge

connecting you with timeless cultural and intellectual values. With an
elegant, user-friendly interface and a smart search system, you can
quickly find the books that best suit your interests. Additionally,
our special promotions and home delivery services help you save time
and fully enjoy the joy of reading.

Join us on a journey of knowledge exploration, passion nurturing, and

personal growth every day!

ebookbell.com