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a name of a tribe of Israel * ; and the foundation is raised (as in Eph. ii. 20. and i Pet. ii. 5,) “on the

Apostles and Prophets; Jesus Christ himself being the " chief corner-stone.” Every thing unclean and faulty, is excluded from this city; whence we may deduce an additional proof that this prophecy is not to have its final completion in this world; where the good and the bad, the wheat and the tares, are to grow together until the end 7.” Some commentators have been lcd to a different interpretation, by observing that the new city descends from heaven; and is therefore, say they, upon earth: but this objection will be completely removed, by remarking that the earth, to which the Heavenly Jerusalem descends, is not the earth we now inhabit. A new Heaven and a new earth are produced;

-“ Behold,” says the Creator, " I make all things new I.” This vision therefore appears to exhibit the future mansions of the blessed. It succeeds the general judgment of the dead; and to no other mansion can in

wise be applied the glorious representation which describes the favoured inhabitants admitted to see the “face of God S,” and reigning for ever and ever ll. Such is the city alluded to by the Apostle to the Hebrews, who, speaking of this world, says, " here we “ have no continuing city, but seek one to come.” Agreeably to which, in this prophecy it is declared that there is “ here no temple.” In this world, as now constituted, Religion cannot subsist without her temples; without some external mode of bringing men to God. But when "just men, made perfect, see face to face" the glories of their God, Faith and Hope, on which


* See note, ch. vii. 4.

Ch. xx. 11. xxi, 1, 4, 5.
U Ch. xxii. 4, 5.

+ Matt. xiii. 40.

Compare 1 Cor. xii. 12. Heb. xi. 10. 16. xii. 22.


the worship is founded, being absorbed in Reality, the nearer Presence of the Deity will supersede the use of a Temple. The superior Light and Knowledge, emanating from his glorious Presence, will remove darkness and error, and the necessity of that stated worship, which is the ordinary means of preventing man from being estranged from his Maker. Here “ we know in

part, and prophesy in part;" that is, imperfectly: " but when that which is perfect is come, that which “is in part shall be done away *.'

Chap. xxii. Ver. 1. And he shewed me a river of water of Life; &c.] In a thirsty soil and hot climate, like that of Palestine, where most of the prophecies were delivered, water is a necessary means of fructification; and the practice of irrigation is much used in agricul. ture. But, as water is to the soil, supplying health and vigour to its languid plants; so is the influence of God's Holy Spirit to the human soul, when sinking in its spiritual progress. Thus refreshed, the soul brings forth “ fruits unto holiness, and the end everlasting " life t.” Water is therefore used, in Scripture, as the symbol of such supplies of Divine Grace. The waters of the River of Life proceed from the throne of God, and of the Lambs; from the Fountain of all mercy: and the salutary streams support the tree of Life, which

• 1 Cor. xiii. 9, 10.- Many passages of the ancient prophets, some of which may have been typically or partially fulfilled, seem to belong to these times, and still to await their final completion. Isaiah iv. 3—6; xxv. 6-9; lx; lxi. 10; lxvi. 20-2+. Ezek, xl; xliii. 7; xlvii. 1-5 -12; xlviii. 20, 35. + Rom. vi. 22.

Isaiah vid. 6; XXX. 25; xxxii. 20; xxxv. ,7; xli. 17 ; xlix. 9; xliil. 20; lv. 1; liv, 13; lvii. 11. Jer. ii. 19; xvii. 13. Ezek. xlvii. 2. Joel ii. 18. Zech. xiii. 1; xiv. 8. John iv. 13, 14; vii. 33. 39. $ Se note, c. 1. 1.

is to be seen in this Paradise regained, a never-failing source of immortality. The fruit, continually renewing, supports the body to eternal life; whilst the leaves (that no part may be unserviceable) are a balm or healing application for the wounds of sin, to those of the nations who had lived in ignorance of the Divine laws, but now partake the benefits of Redemption.

The remaining expressions describing this blissful state, will be found explained under note, ch. i. 16. ii. 10. iii. 22.

Ver. 2.) Some MSS. says Dr. Jortin, " instead of « εντευθεν και εντεύθεν, read εντευθεν και εκειθενsed nil opus.” And he quotes evdev xai svbev as used by Aristotle, Herodotus, Sophocles, and in Const. Apost. ; and observes; “Nothing is more common than evde xai ev@x: and hinc “ et hinc, in the Latin poets." And he remarks, that the very same expression is used by St. John, in his Gospel, chap. xix. 18*.

* Discourses on the Christian Religion, p. 210. 2d edit.


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