Revelation 22

THE RESTORED PARADISE, AND THE EPILOGUE

CRITICAL AND EXEGETICAL NOTES

THE first five verses complete the description of the new heavens and new earth. There is evident reference in the figures of the tree of life and the river that flows by the trees, to the first and forfeited paradise. The Epilogue is brief, but pertinent and impressive. The angel-guide and interpreter reassures the seer that all which has been disclosed is certain; and he repeats what was said in the prologue to the book respecting its design to unveil the future to the servants of God, and to disclose the blessedness of those who keep in mind what has been revealed. John, filled with reverence and astonishment, falls again at the feet of the angel, to do him homage; but he is warned by the angel that he himself is only a fellow-servant of God, and a fellow-labourer with the prophets who disclose the Divine will. The angel, moreover, warns him not to seal up the book, as if it were to be reserved for some distant period. On the contrary, the time is near—i.e., the time when the series of events commences. Jesus Himself is introduced as closing the scene. He declares that He has sent His angel to make the disclosures which the book contains, and that He is the promised Messiah of the Old Testament, the Offspring of David, and the Light of the World. To His promise that He will come quickly, the Spirit which speaks in His prophets, and the bride, i.e. the Church, respond and say, Come! All, moreover, who read or hear the words of the book are exhorted to unite in the expression of the same ardent desire.

Revelation 22:1. Proceeding out of the throne.—Compare Ezekiel 47; Genesis 2:10.

Revelation 22:2. Nations.—Apparently those outside the city.

Revelation 22:3. Curse.—Compare that pronounced on the ground because of Adam’s sin.

Revelation 22:4. See His face.—To be understood as implying some manifestation of God, answering to the capacities (senses) of the redeemed. Sight of God as the absolute Being is inconceivable for any who are in creature conditions.

Revelation 22:15. Dogs.—Dogs are regarded in the East as unclean animals. Compare Revelation 9:21, Revelation 21:8.

Revelation 22:18. Any man shall add, etc.—See Deuteronomy 4:2; Deuteronomy 12:32. “The parallel of those passages proves that the curse denounced is on those who interpolate unauthorised doctrines in the prophecy, or who neglect essential ones, not on transcribers who might unadvisedly interpolate or omit something in the true text. The curse, if understood in the latter sense, has been remarkably ineffective, for the common text of this book is more corrupt, and the true text oftener doubtful, than in any part of the New Testament. But it may be feared that the additions and omissions in the more serious sense have also been frequently made by rash interpreters. It is certain that the curse is designed to guard the integrity of this book of the Revelation, and not to close the New Testament Canon. It is not even certain that this was the last written of the canonical books” (W. H. Simcox, M.A.). St. John simply means to prohibit, in the most solemn manner, all tampering with his own work.

MAIN HOMILETICS OF THE PARAGRAPH.— Revelation 22:1

The Permanence of Evil.—It cannot be assured that the subject dealt with in this chapter is the “final restitution of all things.” It may even be fairly disputed whether the book of Revelation is in any sense historical. It is so manifestly a teaching by symbols and prophetic figures that we do not wisely associate with it a chronological order. Its scenes may be synchronous in many cases, descriptive of what occurs in different parts of the earth. It may even not be descriptive at all, but suggestive of moral or immoral forces, and of varying Divine judgments. Without attempting to explain what the book of Revelation is, we may with confidence affirm that the meanings of it are too uncertain for us to build perplexing doctrines upon it. And certainly, to conclude that evil will continue after the final issues of the great redemption are reached, and to base that conclusion on the passage now before us, would be wholly unwarranted. Apart from preconceived and biassing notions, the reference of the passage would seem to be a very simple one. John is bidden not to “seal up the sayings of the prophecy of this book,” because the time of closing up, though at hand, is not come; and until it does come, preaching and prophecy must be agencies working amongst men. Evil men will be going on in their evil, and need warnings; good men will be growing better through much struggle, and so will need much encouragement. The very point is that there is no fixity yet, and so for every one there is hope. The passage is really an echo of the parable of the tares. “Let both grow together until the harvest,” even if it should seem to you that the harvest is close at hand. Revelation 22:11 is rather a statement of fact than a direction of conduct, or a prophecy of the future, and this is indicated by the correction of the Revised Version. The results of the preached gospel are always such as described here: “to some it is savour of life unto life, to others of death unto death”; but we must go on preaching that gospel, even if the apparent issue be a confirming men in their sin. Bishop Boyd Carpenter takes a somewhat different view: “What does Revelation 22:11 mean? Does it mean that the time is so short that it is hardly sufficient to allow of men reforming themselves so as to be ready for their Lord, and that, therefore, the lesson is: Let those who would be ready for Him remember that now is the day of salvation? This is the view adopted by some; it contains a truth, but the meaning of the verse seems more general. Is it not the declaration of the ever-terrible truth that men are building up their destiny by the actions and habits of their lives? ‘Sow an act—reap a habit; sow a habit—reap a character; sow a character—reap a destiny.’ The righteous become righteous; the godly become godly. So, slowly but surely, may the power of being masters of our fate pass out of our hands. It is in this law of our nature that the key to many of the darkest problems of the future may lie; and not without a solemn declaration of this law does the book of Revelation close.”

SUGGESTIVE NOTES AND SERMON SKETCHES

Revelation 22:2. The Tree of Life.—Here we may compare the homa-tree of the Persians, growing at the spring Ardvisura, which comes from the throne of God; the kalpasoma-tree of the Hindus, which furnished the water of immortality, the libation of the gods; the tuba-tree of the Arab; the lotus-tree of the Greeks; the tree of Assyrian sculpture, adorned by royal figures, and guarded by genii, just as, in the Bible-story, it is guarded by the cherubim … With the tree of knowledge we may compare the large part played by trees in Chaldean magic; the burning bush from which God’s angel appeared to Moses; the oak of the diviners at Shechem; the palm-tree under which Deborah prophesied; the oak of Ophrah where an angel appeared to Gideon; the rustling in the tops of the balsam trees, which indicated to David that God had gone on before him in the battle; the prophetic trees of the Arabs; the “tree of light” of the Assyrian; the laurel-tree of Delos; the tree of Delphis.—W. R. Harper.

Revelation 22:4. “The Vision of God.”—The vision of God is threefold: the vision of righteousness; the vision of grace; the vision of glory.

I. Righteousness includes all those attributes which make up an idea of the Supreme Ruler of the universe.—Perfect justice, perfect truth, perfect purity, perfect moral harmony in all its aspects. It is a vision of awe, transcending all thought. A vision of awe, but a vision also of purification, of renewal, of energy, of power, of life.

II. The vision of righteousness is succeeded by the vision of grace. When Butler, in his dying moments had expressed his awe at appearing face to face before the moral Governor of the world, his chaplain, we are told, spoke to him of the blood that cleanseth from all sin. “Ah, this is comfortable,” he replied; and with these words on his lips he gave up his soul to God. He only has access to eternal love who has stood face to face with eternal righteousness. The incarnation of the Son is the mirror of His Father’s love.

III. The mirror of love melts into the vision of glory.—Here we catch only glimpses at rare intervals, revealed in the lives of God’s saints and heroes—revealed, above all, in the record of the written Word, and in the incarnation of the Divine Son. There we shall see Him face to face—perfect truth, perfect righteousness, perfect purity, perfect love, perfect light; and we shall gaze with unblenching eye, and our visage shall be changed.—J. B. Lightfoot, D.D.

Revelation 22:5. The Royal State.—The Church of the future is the theme of the latter part of the book of Revelation. One class of expositors asserts that the brilliant description of the New Jerusalem herein contained can only apply to the final glorified state of the Church in its heavenly home. Others think that the glowing figures represent the earthly prosperity of the Church when the Messiah shall reign among His people in His spiritual Person. As time is the interpreter of prophecy, we may rest assured that an agreement of view cannot be expected beforehand. We are inclined to regard the whole book as the last legacy of inspiration to the Militant Church, and that its prophecies relate to her earthly course. Taking the Bible generally, and the New Testament specially, in which we find the fuller revelation of immortality, the heavenly state is nowhere fully set forth. We may almost say that the references to heaven are mere hints, and not descriptions of that glorious state. It would appear strange, therefore, that the whole subject should be treated, and at such length, in the one book. But to regard the whole as a prophetic utterance, in the highest language of imagery, of the prosperity of the Church in its latter days, when all its struggles are over, is no strain upon either imagination or faith. Indeed, such a picture is welcome, as the calm is welcome after the storm. There was once a strife among the disciples: which of them should be accounted the greatest? This arose from the expectation, which then prevailed, that Jesus would set up again the throne of David, and restore the kingdom to Israel. The contention was, Which of the disciples should occupy the highest stations in the new kingdom? The historian has not given the claims which were preferred. The Book never satisfies mere curiosity. The Saviour’s answer is given in full: “The kings of the Gentiles exercise lordship over them; and they that exercise authority over them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.” At first sight, the statement seems to sweep away every aspiration, and for a moment the disciples felt a keen disappointment. The tension was slackened when He further said, “I am among you as he that serveth.” They had seen nothing in His treatment, either of themselves or others, which might lead to the thought that He was about to ascend the thronesteps. The one thing which they had seen—service—pointed in the opposite direction, as service was generally regarded. A life of constant toil and privation, which at times was violently assailed, had nothing in it to encourage the hope of wearing a crown and swaying a sceptre. Thus He brought the disciples down; but only to a level with Himself. He brought them down, however, to lift them up in another direction, yea, in an unexpected direction—that of service. The lift He gave them brought them up, not only near, but to the throne. “Ye are they which have continued with me in My temptations. And I appoint unto you a kingdom, as My Father hath appointed unto Me; that ye may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel.” The language is figurative; but it points out to us that one truth, that service alone will satisfy the highest and noblest aspirations of the human heart. To do good is to reign with Christ in His kingdom. The text refers to a period when the service of the Church will be so great as to command universal approbation.

I. The ascendency of the Christian character.—“And they shall reign for ever and ever.” Although the specific promise which the Saviour made, and which we have now quoted, indicates a favour to be bestowed on the twelve apostles, yet in the light of other Scriptures it cannot be so confined. The ascription of praise by the Church at the beginning of the book of Revelation, includes the idea: “Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto His Father; to Him be glory and dominion for ever and ever.” Looking at the grand era of gospel ascendency which these Chapter s set forth, the prophet Daniel said, “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all rulers shall serve and obey him.” Take also the words of St. Paul in Romans 5:17: “For if by one offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.” The same apostle also says in 2 Timothy 2:12: “If we suffer, we shall also reign with Him.” In the third chapter of this book and the last verse, we have this remarkable declaration: “To him that overcometh will I grant to sit with Me in My throne, even as I also overcame and am set down with My Father in His throne.” And now we will look at some of the attributes of the Christian character, which will make its ascendency inevitable.

1. Founded upon Christ. Jesus Christ is its source. It partakes of the character of Christ: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of Him who hath called you out of darkness into His marvellous light” (1 Peter 2:9). In the margin, for praises we have virtues, which is the more correct reading. Then let us think of those virtues which adorned the Saviour’s life. There was an intense love of the truth. Purity marked every step. Benevolence flowed through the whole. If any one asks why the life of Jesus of Nazareth stands out pre-eminently, that is our answer. We do not stop to prove that truth, holiness, and love, are the imperishable materials with which to build up life, for the life of Jesus is our witness, which has stood the severest test for nearly two thousand years. We do not deny that other characters have outlived their generation, and have come down to us with much force, but we know that the indestructible elements in them are truth, honour, and goodness. Men who have distinguished themselves in one of these departments have created a life whose impetus overcomes the ravages of time. Above all others, the love of truth, the purity of example, and the love of man, are seen in the character of Christ. We do not think that His miracles, or even His tragic death, would have preserved His name independently of His teaching and loving-kindness. Jesus lives, not only in His heavenly mansion, but also in the lives of His followers, as He said, “Because I live, ye shall live also.” The fact that Christians disseminate the light of truth, received from the Saviour, and are the salt of the earth in the morality of their life, with which they blend every effort to be the benefactors of their day and generation, assures us of the ascendency of their character. There is in truth an inherent force, before which ignorance and error must disappear. The truth, as it is in Jesus, is the power that sways their thoughts. Truth is royal; its mandates are from the throne, and its influence must prevail. The Almighty has said over the darkness of mankind, “Let there be light,” and there is light, which increases more and more unto the perfect day. If, again, we think of another force, concurrent with truth—the force of purity—in the nature of things it must gain the ascendency over sin. St. Paul sets forth the thought in Romans 5:20: “But where sin abounded, grace did much more abound; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.” Righteousness is the foundation of all prosperity—personal and national. When the moral instincts of humanity are awakened by the gospel, it will become evident that sin is suicidal. Every Christian, therefore, brings this evidence against sin in the court of conscience; and we know what will ultimately be the verdict. We have already seen the overthrow of barbarous customs, evil habits, and many national sins. We confidently expect the day when “holiness unto the Lord” will be written on the bells of the horses. In the fact that the beneficial must become universal, we need not hesitate to believe. The Church witnesses for Christ in being His almoner to the world. Christianity’s highest credentials are the many humane institutions which it has planted in every land. Every Christian is a boon to Society. Directly and indirectly his life is a benefit to others. His motto is to do good to all men, especially to those who are of the household of faith.

2. Inspired by the Holy Spirit. If the character of Jesus is the basis of the Christian life, it may be questioned whether it is possible to maintain such a high ideal. Are we not all feeble imitators of a character which we cannot reproduce? This is very much the view which the world takes of the matter. It cannot be otherwise, because the force which sustains and inspires the Christian life is unperceived by mortal sense. The promise which the Blessed Lord gave His Church is worthy of fresh attention: “But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” The words may have a special application to the apostles, but it is also a promise of universal application to believers. The chronicler of the words, St. John, in the first epistle, says, “But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall know Him.” By the anointing we are to understand the influence of the Holy Spirit, by which we know Christ; yea, it is the Spirit of Christ dwelling in us. The very birth of the Christian character is of the Spirit: “Except a man be born of water and of the Spirit, he cannot enter the kingdom of God.” When we bear in mind that Christians are daily under the power of the Holy Ghost, it is more than conceivable that they can reproduce the excellencies of the life of Jesus. We do not assert that this is always the case, because we often grieve the Spirit, and sometimes we quench the holy fire. But Christ is living now in His saints; they are enabled, in a measure, to set forth the truth, afford a holy example, and do the works of charity, The power which lifts the soul out of darkness into light, and cancels the bond of slavery by the new birth, can make the new life triumphant. “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” (1 John 5:4). Faith in Jesus Christ is an active principle, fired into action by the Holy Ghost. The influence is permanent, and not transitory, as the influence of the world. “And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.” St. Paul says, “I can do all things through Christ that strengthened me.” He received that strength in his spirit by communion with the Master. So also the weakest saint has power to rise above surrounding influences, for there dwells in his heart the Living Christ. To the world Jesus of Nazareth is only an historical character; one who acted His part, and on whose life the curtain of eternity fell; but, by virtue of the indwelling Spirit, the Christian has stepped before the curtain to continue the representation, and bring every thought captive to the obedience of Christ.

II. The distinction of the Christian character.—We have said that the language of the text is figurative, but it is intended to convey the idea that those who love and serve the Lord Jesus Christ will be exalted. Human nature has aspirations. They have their legitimate place in our life. God has placed everything under our rule: “Thou madest him to have dominion over the works of Thy hands; Thou hast put all things under his feet.” Checked by the Fall, as we have it elsewhere—“But now we see not yet all things put under him”—the scope of man’s action has been circumscribed. “But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour.” And where we see Jesus we also see His saints. It was His last prayer that His disciples should be with Him, to behold His glory.

1. The elevation will be above the force of circumstances. Every Christian on earth has to fight with difficulties. Life here is a struggle. We have to contend with evil influences: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” That day the strife will be over. The saints will look down from their thrones on the vanquished foes. Trials will be over, and mortality will be swallowed up of life. Death will have no sting, and the grave will be despoiled of victory. We shall be more than conquerors through Him that loved us, and gave Himself for us. Each will receive the crown of righteousness, which shall never fade.

2. The elevation will be the highest to which God can raise us. The idea of a throne and a kingdom suggests that the greatest honour will be conferred on the followers of Jesus. High as our aspirations may now be, they shall be more than fulfilled. Such a prospect calls upon us to be faithful, even unto death. Our life is brief in which to win a crown. The steps to the throne are many. Fight with sin; conform to the will of God; lead men to Christ, and build up the Church. Such a life has an upward tendency, and will continue its course until Jesus shall come.—“Weekly Pulpit.”

Revelation 22:11. Permanency Stamped on Human Lives.—Our condition in the coming life absolutely depends upon our conduct in the present life. “We must all appear before the judgment-seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good or bad.” This has a most practical bearing. It crowds our present life with opportunities, and weightens every act of life with eternal relations.

I. The present world is a world of change.—The air we breathe seems to be always the same, and yet there is nothing so variable, so constantly altering its place and its constituents. Every blade of grass, every tree-leaf, is in the day-time taking something from it and adding something to it, and in the night-time reversing the order. The mountains seem to keep their place, but the truth is that the so-called “everlasting hills” are ever varying their forms, and weathering down into the plains. But the present changeableness of everything is hopeful, for it involves the possibility of moral reformations. If Adam and his posterity had kept their integrity, the stamp of permanency might have been put on earth and life. As it is, the tree of life must be watchfully guarded, for the hope of humanity lies in the possibility of becoming other than it is. Now is the day of possible reformations. Now the prodigal may come back home and be again a son. Now the poor woman whose life-story is a tale of shame and sin may change into the penitent, pouring tears on the feet of Jesus and hearing words of gracious pardon. St. Paul may throw aside the old spirit of persecution and change into a preacher of the faith he once sought to destroy. “He that is unjust may become just, and he that is filthy may become holy.”

II. The future world is a world unchangeable.—This earthly scene is pictured for us in the unrest of the sea. The future scene is pictured for us by the absence of the sea. “There shall be no more sea.” Unchangeable! How nearly impossible it is, with our present ideas, to appreciate that word! There will be no change, because the people shall be all holy. God is unchangeable; but why? Because “all His works are done in truth.” “Just and true are Thy ways, Thou King of saints.” “Holy, holy, holy, Lord God Almighty.” Then holiness must be the secret of our rest. We are to be first partakers of His holiness, and then partakers of His rest. But the unchangeableness of the future world is its woe, as well as its glory. To the Christian the thought of the unchangeable time is delightful, because his present distress is caused by the incompleteness and inconstancy of his righteousness now. St. Paul gloried in the future because he was to have a crown of righteousness; a crown, as the pledge and seal of established, perfected, eternal righteousness. But the thought of the unchangeable time is a distress to the man who is living in sin, for it means that reformation will be no longer possible. What he is he will have to be. “He that is unjust, let him be unjust still;” he has fixed for himself his moral characteristics in his life-experience, and it must be stamped with the seal of eternity.

Revelation 22:17. Water of Life.—Some of the South Sea Islanders have a tradition of a river in their imaginary world of spirits, called the “Water of life.” It was supposed that if the aged, when they died, went and bathed there, they became young, and returned to earth, to live another life over again.—Turner’s “Polynesia.”

The Perpetual Invitation.—“Every thing which God has made He treats according to the nature He has given it.” A memory of this fundamental principle will greatly help us in our thoughts of God. A gross idea of omnipotence is a very constant source of misconception; but, in the nature of things, and according to the Scriptures also, there are certain cannots even to God. One of these cannots is: He cannot deny Himself. Now, if God should treat anything which He has made against the nature He has given it, that would be a denial of Himself. So, when I think of God’s omnipotence, it is not right for me to think about it in any such way as to suppose that He could do anything which would deny what He had already done; I am rather to think of it as such Divine power as can do anything to anything according to the nature impressed by God upon that thing, and not otherwise. So God cannot treat a human soul as He would a stone; nor can He treat a human soul as He would an animal, for there is something belonging to the nature of the human soul that does not belong to the nature of animal or stone. Now, in what does this diverseness of human nature, which thus necessitates diverseness of Divine treatment, inhere? In many things, but eminently in this, that to man has been given by God the power of choice, and therefore God must treat a human soul, not as a stone, nor as a horse, but as a something thus endowed with the power of a rational moral choice. So, if any man, as men are so apt to do, looking forth upon the material workings of the Divine hand, or upon its workings in realms lower than that in which man moves, should say, Surely God is omnipotent; surely I need not trouble myself about the management of my soul; surely if God means to convert me He can seize me in the grasp of His power and convert me, whether I will or no; surely I can go carelessly on, choosing the wrong, waiting for Him to make me choose right;—then that man thinks wrongly, and at his soul’s peril, for he forgets that, since God cannot deny Himself, God must treat him according to the nature of the rational, moral, responsible soul he is. Upon that power of choice which God has given man, God will never, can never, rudely break. The Holy Spirit, powerful as are His influences, and helpless as we should be without them, never, in the slightest, so intrudes upon the integrity of our human, moral choices that they are not kept intact. So, then, this Scripture is the perpetual appeal and invitation of God to us to come to Him, to accept Him.

1. The Spirit says, “Come.” The impact of the Divine Spirit upon the human spirit is perpetually asserted in the Scriptures.
2. The Church says, “Come,” by its existence, by its doctrine, by its examples, by the Scripture on which it is founded, and which it, in turn, holds forth and declares.
3. He who hears may say, “Come.” Christianity is democratic. A man need not wait for the calling of any priestly and separated class.

4. But there is a call internal. He that is athirst may come. Our spiritual longings are the internal invitations to God.

5. And whosoever Will—it hinges there. And freely if you will.—Anon.

Revelation 22:20. The Last Words of the New Testament.—St. John did not know that he was closing the canon. If he had known, be could not have closed it more appropriately. The vision granted to him seems to rapidly sketch the ages of the Christian dispensation. It seems to indicate the various forces which, taking various shapes, would put the Christian faith and the Christian Church in peril. The last words gather up two things: the cheering message of the Church’s Lord; and the proper attitude for the Church to preserve.

I. Christ’s last message to His Church.—“Surely I come quickly.” We have to keep ever in mind two thoughts concerning Christ’s relations with His Church. 1. Christ is always (all the days) with His Church. 2. Christ is now, sensibly, absent from His Church. Both are true. Meeting the latter we have the promise, “Lo, I come quickly.” Messiah is coming. That was the great hope held before the ancient saints. And the promise was fulfilled. But the fulfilment came in God’s time, not in their time; in God’s way, not in their way; for God’s purposes, and not for theirs. Christ is coming. That is the great hope ever inspiring the saints of these later days. But our conceptions may be no nearer the truth than were the conceptions of the ancient saints. He may not come just at the time that we fix, in the way that we plan, or for the precise purposes that we imagine. There is, indeed, some sense in which He is coming quickly. He is making no needless delay. We say, “O Lord, how long?” He says, “Quickly.” And we should be continually braced up by the thought that it may be even now. Of this much we may be well assured: He will come for—

(1) inspection of work;
(2) reward of work;
(3) trust of higher service.

II. Man’s last response to the Church’s Lord.—“Amen. Come!” The attitude is one of expectancy and desire. The Church ever wants to have her Lord sensibly nearer. The tone in which we daily say, “Lord Jesus, come quickly,” is the revelation of our spiritual state and condition.

1. If we are fainting with the weariness of continued work, there will be no bright tone in our soul-cry, “Come.”
2. If we are giving way to unbelief, the soul-voice will be, at least temporarily, silenced.
3. If we are neglecting our spiritual duties, we shall have no heart to cry, “Come.”
4. If we are allowing ourselves to be over-mastered by the worldly spirit, we shall even find that we are praying against His coming. Can you say, “Lord Jesus, come quickly,” “Amen. Come”? Can you say it right, and with the right tone? With the solemn judgment-figure in your mind, can you say it? With the glorious coronation-figure in your mind, can you say it? It is no cry to be kept for the death-hour. It is the soul-cry of every hour, when the soul is truly “alive unto God.”