Revelation 22.

CONCLUDING VISION (Rev. 22:1-5) AND TESTIMONIES (Rev. 22:6-21).

THE RIVER AND TREE OF LIFE.

1, 2. — “And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb. In the midst of its street, and of the river, on this side and on that side, (the) tree of life, producing twelve fruits, in each month yielding its fruit: and the leaves of the tree for healing of the nations.” The throne is the prominent object in this concluding vision. It is the public millennial government of God, of which the whole passage (vv. 1-5) treats, and of which the throne is the symbol. The previous portion (Rev. 21:9-27) was introduced similarly to the one before us; there it was the bride (v. 9); here it is the river of life. Thus the whole section, from verse 9 of the previous chapter to verse 5 of our chapter, consists of two distinct yet closely related visions; compare the two introductory statements, “I will show thee the bride, the Lamb’s wife,” and “he showed me a river of water of life.”

As showing how God puts His seal and stamp upon the older Revelation, and authenticates the two Testaments as one, it is interesting to note that the reference in the opening words of the previous chapter to the “first Heaven” and “first earth” is necessarily connected with the first chapter of Genesis; whilst the opening references in the last chapter of the Apocalypse to the river and tree of life link themselves with chapter 2 of the first book of the Bible. Thus Moses and John bridge sixteen centuries, and clasp hands in one united testimony to the truth of Holy Scripture.

1. — “A river of water of life” signifies fulness of life and blessing (Ps. 36:8). “It is the beautiful symbol of life in its gladness, purity, activity, and fulness.” It is no muddy nor turgid stream, but bright (as everything is in the holy city) and pellucid as the beautiful crystal. The river of gladness ever flows through the heavenly city. The joy of the bride knows no cessation, no diminution; it rather augments as the river flows and deepens in its course. The reference to Genesis 2 is undoubted. “And a river went out of Eden to water the garden” (Gen. 2:10). There is no parting of the river in the celestial city “into four heads,” as in the Edenic river; nor into east and west, as the living waters of Zechariah (Zech. 14:8). It is one river which flows throughout the city; one joy common to all, just as there is but one tree of life, not two trees specially named, as in the earthly garden (Gen. 2:9). Moses first mentions the tree of life. John first refers to the river of life.

1. — “Proceeding out of the throne of God and of the Lamb.” Here God and the Lamb are associated in the government of the world. The might and majesty of the One, combined with the grace and meekness of the other, secure a character of government in which the Church rejoices, and under which the nations dwell in peace. It is one throne. God is supreme, but the Lamb administers the power and authority of the throne. This, then, is the source from whence the river of grace flows.

Jerusalem below is in many respects the counterpart of Jerusalem above. Both cities are seats of government. Both have living waters, and both have trees of fruit and healing. In the earthly millennial Jerusalem the living waters issue from under the temple (Ezek. 47:1); whereas in the holy city the river flows from the throne.

Rev. 22:2. — Then in the midst of the street, or broad public pathway, flows the river, on either side of which is the tree of life.* Neither man, innocent nor sinful, eat of the tree of life in Eden, we do not say paradise.** The cherubim and flaming sword stood in the way of access to the tree of life in the garden (Gen. 3:24), and well that it was so, for if sinful man had eaten of its fruit he would have lived for ever a life of misery in this world. But in the city of gold and glory “the way of life is free,” neither cherubim nor sword barring it. The two symbolic trees of Eden were the tree of life and the tree of the knowledge of good and evil. The former is the first and last named in the Scriptures. Life in the one and responsibility in the other are the respective principles set forth by these trees.

{*“Thus, then, as it appears, will at last be unfolded the great ‘mystery of God,’ and thus at last will the way be once more opened to THE TREE OF LIFE. Remarkable indeed is the mention of this TREE OF LIFE, occurring as it does in two places only of the Word of God, viz., at the beginning of the mystery of God, and again at its accomplishment.” — “The Tree of Life; or, Redemption and its Fruits in Grace and Glory,” p. 297. — Rev. H. Shepherd.

**See remarks on Rev. 2:7.}

2. — “Producing twelve fruits.” This is the last instance of the employment of the governmental and administrative numeral — twelve. The saints of the heavenly city eat of its fruits — so rich and abundant that the tree yields them monthly — whilst the leaves are for the healing and blessing of the nations. We eat its fruit; they use its leaves for healing. The millennial nations are dependent on the city above for light, for government, and for healing. All this has its counterpart in that remarkable chapter, Ezekiel 47, “The fruit thereof shall be for meat, and the leaf thereof for medicine” (v. 12). Both the scene above (Rev. 22) and the scene below (Ezek. 47) are millennial, and both exist at the same time, but the blessing of the former infinitely transcends that of the latter. The tree of life sustains; the river of life gladdens.

MAGNIFICENT DECLARATIONS

Rev. 22:3-5. — “And no curse shall be any more; and the throne of God and of the Lamb shall be in it; and His servants shall serve Him. And they shall see His face; and His Name (is) on their foreheads. And night shall not be any more, and no need of a lamp, and light of (the) sun; for (the) Lord God shall shine upon them, and they shall reign to the ages of ages.” On the entrance of sin into the world the serpent, the source of it, was cursed (Gen. 3:14), and the ground too (v. 17). Cain, who added to the sin of his father, completing it, so to speak, was also cursed (Gen. 4:11). All under the works of the law are under the curse (Gal. 3:10). But in the heavenly Jerusalem there is no more curse with its attendant train of ills and miseries. Neither the curse nor its direful effects can ever enter the holy city of God, environed by His glory.*

{*Again we find the counterpart to “no more curse” in Zechariah 14:11, which refers to the removal of the curse from the earthly Jerusalem.}

Once again the unity of God and the Lamb is proclaimed — a unity exercised in governmental power and action — “the throne of God and of the Lamb,” twice repeated (vv. 1, 3). But it is set up in the midst of the Church itself, for we read the throne “shall be in it.” Thus the throne is the strength and upholder of the city.

3. — “His servants shall serve Him.” God and the Lamb are so united in thought and action that the personal pronoun is here employed. God will be revealed in the Lamb; we shall serve Him. Ours will be a service without cessation, without weariness, without flagging energy. In joy and freedom our service then will be one of pure love; without a flaw, and without one legal thought. How varied the character of service! How gladly the whole being enters upon an eternal life of service to Him!

Rev. 22:4. — “They shall see His face,” that face once so vilely covered by the spittle of man, now radiant with the glory of God. The best wine of the kingdom is being poured out. We shall see His face.

4. — “His Name (is) on their foreheads.” This signifies that we publicly, openly, belong to Him, but inasmuch as the name represents the person, so we bear His moral likeness, and give expression to all — who and what He is.*

{*His NAME ON THE FOREHEAD. — “Perfect reflection of Himself” (1 John 3:2; compare Rev. 13:16). — From that useful little book, “The Symbols of the Apocalypse Briefly Defined,” page 21.}

Rev. 22:5. — “And night shall not be any more.” This statement is verbally repeated in Revelation 21:25, but incidentally, and as a reason why the gates of the heavenly city are open perpetually; but here the statement is not contingent upon nor explanatory of any other truth, but is an absolute declaration by itself. There shall be no night and no darkness. It is one eternal day. No artificial light as a lamp nor created light as the sun is needed. The city is not dependent upon the lights of this world. She needs them not, for the “Lord God shall shine upon them.” The saints in glory will bask under the direct light of God Himself.

5. — “They shall reign to the ages of ages.” The millennium and the eternal ages are here embraced. The saints on high shall never cease to reign. So long as Christ is on the throne, so long as He wears the crown, that determines the duration of the reign of the saints, for we “shall reign in life by One, Jesus Christ” (Rom. 5:17). This character of reign is necessarily eternal, and is quite independent of economic or other change. The kingdom given up to God (1 Cor. 15:24) is set up on the earth for a specified time, and to manifest the accomplishment of the counsels of God. The thousand years’ reign comes in between the history of the world as it now exists and the eternal state. It is the kingdom of that period which the Lord delivers up, but His reign over all creatures never ceases; so long as there are angels and men — creatures of God — so long is government necessarily required. The throne is eternal, and the thrones and crowns of the saints, too, are eternal. We understand therefore the expression, “they shall reign to the ages of ages,” to signify the eternal reign of the heavenly saints. Both our service and reigning are for ever and ever, or eternal.

What a glorious and triumphant close to this section of the book! How full and magnificent are the declarations, and how true! They will soon be resolved into fact in our happy experience.

May God grant grace to walk worthy of Him, and of these prophetic truths and glories so soon to be realised.

Closing Testimonies.

THE ANGEL AUTHENTICATES THE PROPHECY.

Rev. 22:6, 7. — “And he said to me, These words (are) faithful and true; and (the) Lord God of the spirits of the prophets has sent His angel to show to His bondmen the things which must soon come to pass. And behold, I come quickly. Blessed (is) he who keeps the words of the prophecy of this book.” We have several solemn affirmations as to the faithfulness and truth of God in His words and ways: by saints (Rev. 15:3; Rev. 19:2); by the altar (Rev. 16:7); by God Himself (Rev. 21:5); and here by an angel.* These prophetic visions separately and as a whole demand our closest, our most profound consideration, not because of their bearing upon us, but rather because the glory of our Master and the blessing of the world are involved in the faithfulness and truth of these divine unfoldings of the future (see Dan. 8:26).

{*Not the greatness and glory of the Revelations, but their faithfulness and truth are the testimony of the angel. It has been remarked that a book is valuable in proportion to its truth.}

The Lord God “of the spirits of the prophets” (R.V.). The feelings, the hopes, the varied experiences of the prophets of old were directed by and under the control of the Lord God. He was with them, as He is with us. This unity of moral action links us up with the prophets of old in a walk and realisation of the hopes revealed then and now. Then in the words which follow we read, “hast sent His angel to show to His bondmen the things which must soon come to pass.” The opening (Rev. 1:1) and close of the book are thus connected. The utmost care has been taken by the divine author of the book that these revelations of things, which must soon come to pass, should reach the servants, or bondmen. He counts upon their interest. The certainty of the Lord’s speedy Coming, and gravity and imminence of the numerous events foretold, should surely lead to increased, prayerful, and painstaking study of this book, the only one specially addressed to servants of God as such.

COMING QUICKLY.

Rev. 22:7. — “And behold, I come quickly.” The constant repetition of the conjunction and must not be regarded as necessarily connecting preceding statements with the immediate subject on hand. The word in the great majority of instances simply marks a new beginning without any direct reference to what has gone before.

Behold, I come quickly.” It is the voice of Christ we hear. It is not the announcement of a prophetic event, but the authoritative word of the Lord Himself. Three times and in different connections does He announce His Coming (vv. 7, 12, 20). In each instance the word quickly is found as intimating how near we are to the realisation of that blessed hope.

BLESSED.

7. — “He” (not they, as in Rev. 1:3) “who keeps the words of the prophecy of this book” is pronounced “blessed.” Thus the blessing at the beginning is repeated at the close, only it seems more individual here. The completion of the book is also contemplated in the promised blessing at the close. Compare “the words of this prophecy” (Rev. 1:3) with “the words of the prophecy of this book”* (Rev. 22:7). To keep these words is to treasure them, to prize them, and act upon them.

{*Book, as applied to the completed Revelation, occurs seven times in this last and closing part (see vv. 7, 9, 10, 18 twice, 19 twice). The Revelation is complete both in its promises and threats. Nothing to be added.}

WORSHIP OF ANGELS FORBIDDEN. GOD ALONE TO BE WORSHIPPED.

Rev. 22:8, 9. — “And I, John (was), he who heard and saw these things. And when I heard and saw, I fell down to worship before the feet of the angel who showed me these things. And he says to me, See (thou do it) not. I am thy fellow-bondman, and (the fellow-bondman) of thy brethren the prophets, and of those who keep the words of this book. Worship God.” The name, John, occurs five times (Rev. 1:1, 4, 9; Rev. 21:2; Rev. 22:8), three times at the commencement, and twice near the close of the book. Between these, however, personal pronouns referring to the Seer are of frequent occurrence. It seems foolish to raise any question as to the John of the Apocalypse. There is but one John.* Instinctively the Christian heart turns to the beloved apostle, the disciple whom Jesus loved. There was but one such, and without doubt he is the one to whom these visions and communications were vouchsafed. John is the writer of the book.

{*“An unknown John,” remarks Hilgenfield, “whose name has disappeared from history, leaving hardly any trace behind it, can scarcely have given commands in the name of Christ and the Spirit to the seven Churches.”}

The wonderful words heard and the marvellous visions beheld, coupled with the glory and dignity of the speaker, invested the angel in the eyes of John with a right to be worshipped. But the most exalted of God’s creatures themselves worship God. No angel, however exalted his standing, but would refuse divine worship. “All the angels of God worship Him” (Heb. 1:6). John would have fallen at the feet of the angel to worship, but the attempted action is instantly checked, for angels are very jealous in the maintenance of the rights of God and of Christ. The angel takes, even in his more exalted sphere, the place of a fellow-servant with John, with the prophets, and with “those who keep the words of this book.” This is the second occasion on which one of the most distinguished of men and servants failed in the presence of these glorious scenes (Rev. 19:10). “Worship God” is the emphatic declaration of the angel. Creature worship is a sin against God, an affront to the Majesty of the Lord of hosts.

CONCLUSION OF THE ANGEL’S ADDRESS TO JOHN.

Rev. 22:10, 11. — “And he says to me, Seal not the words of the prophecy of this book. The time is near. Let him that does unrighteously do unrighteously still; and let the filthy make himself filthy still; and let him that is righteous practise righteousness still; and he that is holy, let him be sanctified still.” The command here given does not refer to any one prophecy, but to all contained in the book. There is a purposed contrast in the command to Daniel, “Shut up the words, and seal the book, to the time of the end” (Dan. 12:4). Here it is “seal not the words;” there, “seal the book.” The reason given by Daniel why the words were to be shut up and the book sealed is that the time of the end was then far off. The reason given by John why he was not to seal the words of the prophecy is that “the time is near.” The immediate Return of the Lord was without doubt the general expectation of Christians for the first three centuries. From the moment that the Hope was revealed the time of the end is ever regarded as at hand, as near. We are living in the time of the end, and hence all prophecy lies open. What was sealed is now open for our inspection, and for our profit and learning.

Then Rev. 22:11 shows the permanent condition, the immutability of the state fixed and determined at the Coming of Christ. There are two classes of bad, as opposed to two classes of good. The unrighteous as a class are contrasted with the righteous, and the filthy with the holy. Habits fix character, and character fixes destiny. Every one acts according to the truth of his nature; in this there is universal consistency. Death, or the Coming of the Lord, fixes character and destiny. The wicked remain wicked, and continue adding to their wickedness. The righteous continue righteous, and practise righteousness. In eternity sinning and suffering are united, equally so holiness and happiness. Even in the lake of fire the lost of men and angels act according to their nature; sinning and suffering goes on without cessation.

THE DIVINE SPEAKER.

Rev. 22:12, 13. — “Behold, I come quickly, and My reward is with Me, to render to every one as his work shall be. I (am) the Alpha and the Omega, (the) first and (the) last, the beginning and the end.” Once again does the divine Speaker proclaim the certainty and nearness of His Return, not simply as a cheer to His waiting and expectant saints (v. 7), but with rewards, many and varied, to be bestowed according to the quality and character of service rendered. The least service shall be fittingly rewarded by the Lord when He comes, not into the air for us (1 Thess. 4:17), but into the kingdom with us. Not the Father’s house into which we are first removed (John 14:2, 3), but the kingdom is the sphere and scene where rewards are bestowed according to service and faithfulness.

Then follows the announcement of titles essentially divine. As the book draws to a close, even as it opened, these same grand titles are asserted by Christ. None other can claim them but He (compare with Rev. 1:8; Rev. 21:6; Rev. 1:17).

THE GROUND OF RIGHT TO THE CITY’S BLESSEDNESS.

Rev. 22:14, 15. — “Blessed (are) they that wash their robes, that they may have right to the tree of life, and that they should go in by the gates into the city. Without (are) the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loves and makes a lie.” The Authorised Version reads, “Blessed are they that do His commandments.” But every critical scholar of note rejects the reading in our English Bibles. Obedience to commandments is not the ground on which eternal life is bestowed. It is God’s gift to all who believe (John 5:24). The reading, “that wash their robes,” is in accord with Revelation 7:14, where a similar expression is employed. In both cases the mystic robes of the redeemed could alone be washed in the blood of the Lamb. In the earlier reference the application of the blood gave the saved Gentile crowd right to stand before the throne (Rev. 7:15); in the latter reference it is the title to the tree of life and entrance into the golden city (Rev. 22:14).

The classes who are debarred from entering into the city are each introduced by the definite article the. It is not the ungodly in general, but specific, easily defined, classes of Men who are in question. Substantially the list here is the same as in Revelation 21:8. Here the fact of their exclusion from the holy city is stated, whereas the same characters are seen in the previous chapter as in the lake of fire — from the city of gold in Revelation 22:15; in the lake of fire in Revelation 21:8. In both lists special sin against God, and against others, is in the main that which distinguishes the sinners here enumerated.

JESUS IN THE DIGNITY OF HIS PERSON; JESUS IN HIS RELATION TO ISRAEL AND TO THE CHURCH.

Rev. 22:16, 17. — “I, Jesus, have sent Mine angel to testify these things to you in the assemblies. I am the Root and Offspring of David, the Bright (and) Morning Star. And the Spirit and the bride say, Come. And let him that hears say, Come. And let him that is athirst come; he that will, let him take (the) water of life freely.” The calm, quiet, yet emphatic assertion of His dignity, “I, Jesus,” is admirable, coming as it does at the close of the numerous revelations of grace, glory, and judgment in which He prominently figures. The Revelation is over now, and it simply remains to add the finishing touches to this remarkable book. Who but Jesus, Who opened it, can close it? The medium of communication between Jesus and John is an angel (compare with Rev. 1:1). “These things” were to be testified in the assemblies. What things? The whole contents of the book; nothing is to be omitted.

I am the Root and Offspring of David.” The “I” is emphatic. His connection with Israel in royalty is here asserted. As divine He is the Root of David’s house. As man He is the Offspring of David. He is David’s Lord and David’s Son. The crown of Israel is His in virtue of Who He is, and His, too, by promise and prophecy. He was born King of the Jews (Matt. 2:2). He died as King of the Jews (Matt. 27:37). He shall reign as King of the Jews (Zech. 9:9).

But He adds that which is our special portion, which connects us with Himself in a special and endearing relation, “the Bright (and) Morning Star.” Before the millennial day dawns, before the judgments preceding it desolate the prophetic scene, before, too, the glories of the kingdom lift up the earth nearer Heaven, Jesus appears as the Bright and Morning Star to His bride. As the Sun of Righteousness He arises to Israel in noon-day splendour (Mal. 4:2), but that is subsequent to His Coming for us. The star is in the early morning, and precedes the shining of the sun by at least seven years.

This revelation, not of glory, but of Himself, the Bridegroom of the bride, at once stirs up her slumbering affections. Her heart is roused. Jesus has kindled a fire in her soul which cannot be put out. She hears Him say “I am the Bright and Morning Star.” It is the voice of her Beloved, and at once the appeal is answered, “The Spirit and the bride say, Come,” that is, to Him. The first two clauses of verse 17 are the answer to the last clause of verse 16. We have not the response of the Spirit only, but that of the bride jointly with the Spirit. It is not the Spirit in the bride, but both who unite in the cry to Him, Come. Then each individual hearer is invited to join in the glad welcome, Come. This is the day when the midnight cry has gone forth, “Behold the Bridegroom,”* the day of grace, of God’s long-suffering mercy. So now the call goes out to every thirsty soul. Is any one wearied, disappointed? Here is a word which covers all need. “Let him that is athirst come.” Again we meet with a word which is sufficiently comprehensive to embrace every willing soul on earth, for none is forgotten, “He that will, let him take (the) water of life freely.”

{*Authorities omit the word “cometh” from Matthew 25:6.}

A SOLEMN WARNING.

18, 19. — “I testify to every one who hears the words of the prophecy of this book. If any one shall add to these things, God shall add to him the plagues which are written in this book. And if any one take from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book.” Wherever the words of this prophecy are read or heard this deeply solemn warning applies. It is stern denunciation by the Lord. He testifies of the awful sin, of the ruinous consequences to every soul who adds to or takes from this verbally inspired book. To tamper with the words of the prophecy of the book is to bring oneself under the divine lash. The plagues of the book, which are many and varied, are added in righteous retribution to those who add to its words. Those who take from the words of the prophecy shall have their part taken from the tree of life, and from the holy city. It is thus that God guards the book which above all others in the sacred canon is treated with neglect and by many with contempt.*

{*“Yet the writer has transcribers of his book specially in view, and wishes to prevent them from making any arbitrary alterations, as was then often done, especially in writings of the same prophetic kind; so Grotius, Vitringa, etc.” — “Bleek’s Lectures an the Apocalypse,” p. 355.}

THE LORD’S FINAL MESSAGE TO THE CHURCH.

Rev. 22:20. — “He that testifies these things says, Yea, I come quickly. Amen; come, Lord Jesus.” In the preceding message, which is one of a stern character, the Lord speaks in the first person; here the change to the third person is to be noted, but in both messages Christ is the testifier. “These things” refer to all contained in the Apocalypse. Thus the whole contents of the book are vouched for by the Lord Himself.

“Yea, I come quickly.” It is the final message to the Church. It is the last word from Heaven till He come. The Old Testament was closed by the announcement of His Coming. The New Testament is closed by the intimation of the same grand event. But whilst the Coming is equally applied to the descent into the air (1 Thess. 4) as to His return to Mount Olivet (Zech. 14), yet the connection is very different. Grace and judgment respectively stand related to these two comings, or rather to the two stages of the one Coming. The Old Testament closes with a threatened curse. The New Testament closes with a benediction of grace. Compare the last verse in each book.

“Yea” is the confirmation, the absolute certainty, of the truth stated, “I come quickly.” This is His last spoken word. He has kept silence now for about two thousand years. But the event for which the Church prays and hopes is about to be fulfilled. The Lord is at hand. It has been a weary time, a waiting time, a suffering time, but His Coming, or presence, shall turn the gloom of night into gladness and everlasting joy. The shadows of time are passing away, and the first faint streaks of an eternal day, which knows neither evening nor tears, are almost discernible. Hold on, ye wearied pilgrim host! Joy cometh in the morning. We wait for Him, not for the fulfilment of prophecy. Is His Coming a reality in our souls? Does it influence the life, and shape the conduct, and impart vigour as we press on?

THE ANSWERING VOICE OF THE CHURCH.

20. — John, as the representative of the Church, answers the Lord’s declaration. Doubtless his words formed the expression of his own desire. The aged Seer had witnessed visions and sights; had been the spectator and actor in scenes overwhelmingly grand, but on the fulfilment of this great fact they all repose: the personal return of the Lord. This was announced by the coming One Himself, and the heart of the aged apostle is thrilled. But led and controlled by the ever-present Holy Ghost he not only gives expression to his own feelings, but voices those of the whole Church, “Amen; come, Lord Jesus.” The Yea and Amen, Greek and Hebrew affirmatives, are united in the introduction to the book (Rev. 1:7). Here they are separated. The Lord assures us of the certainty of His Coming, “Yea, I come.” The Church rejoices in the immutability of His word, “Amen; come.” Can this word fail? Impossible. Will the Lord not keep His tryst with His people? Surely. “Quickly” He comes. Ah! it seems long. But according to divine reckoning the Lord has not been away quite two full days (2 Peter 3:8). “The Lord is not slack concerning His promise.” The persecutions and sorrows of Israel, the sins and griefs of a stricken earth, and the hopelessness and distractions of the professing Church call aloud for a Deliverer. All is the merest patchwork in political government and social legislation. A strong governing hand is needed, and this need will soon be met in Christ Jesus. But we have a personal interest in Him Who is Coming. For us He died, for us He lives, and for us He comes. “Amen; come, Lord Jesus,” is the ardent exclamation of the Church of God.

A CLOSING BENEDICTION.

Rev. 22:21. — “The grace of the Lord Jesus Christ (be) with ALL THE SAINTS.” This is the reading generally adopted by competent authorities. It is just like the heart of Christ. His unclouded favour rests upon “all the saints.” The strongest and the weakest, the father and the babe, are equally objects of His grace. Irrespective, too, of the ways of His people, His grace rests upon them. Through clouds and sunshine, by night and by day, in all times and circumstances, His unfailing grace is their support and strength. It is grace from beginning to end, from otherwise hopeless ruin till complete redemption.

The Amen closing the book is a doubtful reading.

We bring to a close these comments on this marvellous book, which have been a source of personal profit and blessing, in the earnest desire, moreover, that when He comes He will find a people morally prepared to greet Him.

“He that testifies these things says, yea, I come quickly. Amen, come, Lord Jesus.”