Revelation 22:2

Rev_22:2

The tree of life.

The tree of life

As we gradually are being drawn nearer and nearer to the end, and the sentence of death which has been passed upon us becomes more imminent, have we yet tasted of the tree of life? Ah, we shall be asked before we enter paradise again, not what riches we have, not what knowledge, not what intelligence, but what life? whether our soul is alive unto God? Oh, when hundreds and hundreds are tasting of the tree of knowledge, when the world is so clever, so eager, so wicked, would that more tasted of the tree of life, of religion, of holiness I And the tree of life is accessible to all; multiplied it stands on each side of the river, in the wilderness, and in the promised land. There is an open church, and an open Bible, and open privileges for every one. And there is fruit to be found on that tree for all, not only for the good, but twelve manner of fruits: fruit for this hard, weary life, fruit for the tempted, fruit for the penitent, fruit for the occupied, fruit for every one. And for those who despise the fruit there are the leaves. Yes, the very outskirts of religion are blessed; yes, even to linger in these courts, to hear the voice of God speaking in the psalms, To go with the multitude, and bring them forth into the house of God; even in the scanty service, the cold devotion, the imperfect knowledge, there is a leaf from the tree of life; there may be healing in it. It was such a leaf from this tree that healed the fevered soul of St. Augustine, fluttering to his feet charged with power and virtue. Many an old wound has been healed over by the buried leaves of early training; many a chance word which has winged its way from the Bible, or some good book or sermon, has proved to be a leaf from the tree of life. Ah, yes, if you need healing, if you are full of wounds and bruises and putrefying sores, if you shrink from the fruit, still there is healing in the leaves. In the very outskirts of religion there is healing, but not satisfaction. Medicine is not food, but also food must sometimes be preceded by medicine. (Canon Newbolt.)

The tree of life

I. The tree of life bears fruit. Twelve--symbol of plenty. Every month--symbol of constancy. The tree of life is never without plenty of fruit. Every man can find in the Cross of Christ the particular blessing that will suit his need.

II. The tree of life is the purifier of the world. Does not the Cross of Christ heal the nations? Does it not turn evil into good, and change curses into blessings, and so maintain the balance of the moral world? We know how the story of the Cross, by its unselfish teachings, its spiritual influences, its pure precepts, its noble principles, has laid hold of nations, countries, and empires; how it has changed them gradually, powerfully, successfully; how it has lifted them up from superstition and corruption into the sweet light of culture and purity; how it has consolidated them and made them powers for good in Gods world.

III. The tree of life is our protection. (J. G. Davies.)

The tree of life

In the Authorised Version it is not easy to understand the statement that in the midst of the street and on either side of the river was the tree of life; but by dividing the sentence after the word street, as is done in the Revised Version, all is made easy to understand. You have the picture of the river of water of life running down in the midst of the street; then on each side of this central stream you have a row of trees; and these trees are all described as the tree of life. In the history of Genesis the tree of life appears to be spoken of as one single tree; it was an exotic there; only one specimen in the whole garden; but in the new paradise which St. John saw, it would seem to have grown abundantly; on either side of the river does not admit of the supposition of one single tree; the word tree must be generic; as we say that the apple-tree abounds in Devonshire, or that the vine flourishes in France, meaning that Devonshire is a land of apple-trees, and France of vines. Hence I have spoken of a row of trees on each side of the river; there could not be less than one row, there might be several. Next observe what is said about the twelve manner of fruits. Those of you who have visited countries where the orange-tree grows will understand the description at once: you will remember to have seen the ripe oranges, the small green fruit, and perhaps the blossom, all flourishing together: three manner of fruits. Multiply this by a process of heavenly arithmetic, and you have St. Johns picture of the tree of life bearing fruit in twelve different degrees of maturity; the number twelve corresponding to the months of the year. So that the tree has ripe fruit all the year round; no long winter of sterility; no anxious spring with tender leaves and delicate blossoms, and fears concerning east winds and late frosts; no calm decay of autumn, after the fruit has been gathered and is gone; not this, but perpetual sunshine above, perpetual supply to the roots of living water below, and so a perpetual bearing of fruit for the support of human souls. Putting Genesis and Revelation together, I think we may draw the conclusion that in some sense the tree of life is ever necessary to the human soul. You find it in paradise, you find it in heaven; it flourishes in the first creation of God, it flourishes still more abundantly in that new creation which St. John saw in his vision. We may safely conclude that if in two such different creations the tree of life was a prominent feature of Gods work, it cannot be absent from any intermediate dispensation, or at all events that it is ill with the world, when access to the tree of life is forbidden. May it not be said that if access to the tree of life is that which man lost when, in his wilfulness, he determined to eat of that other tree, then a renewed access to the tree of life is just that which Christ has gained for humanity by His Incarnation, by His Cross and Passion, by His precious death and burial, by His glorious Resurrection and Ascension, and by the coming of the Holy Ghost? May we not say that the vision of the tree of life, which St. John saw in all its heavenly luxuriance and completeness, is the true consummation of all that God does for human souls upon earth by the means of grace, which for Christs sake He supplies? There is one other view of the subject which I should like to bring before you. It is scarcely possible to speak of the tree of life without thinking of the antithesis of the tree of knowledge. I observe that one of our publishers has adopted as his colophon a picture of two trees bound together by a scroll which carries the legend, Arbor Scientiae, Arbor Vitae (The Tree of Knowledge, the Tree of Life). If it be meant by this that there should be alliance and harmony between human knowledge and that knowledge which is life eternal, I think the motto is a good one and true. But it must be an alliance and harmony, not an identification or a confusion of one with the other. Knowledge is power, according to a well-known aphorism, but knowledge is not life. And therefore it is impossible to think upon the tree of life without thinking upon that other tree; the tree of knowledge bears fruit which is beautiful to the eye and good for food, and in mans present condition the fruit is not forbidden, but it cannot take the place of the fruit of the tree of life; he who eats of it will hunger again; he who eats of the fruit of the tree of life will hunger no more, but will have part in the eternal life of God. (Bp. Harvey Goodwin.)

A tree

Look at this tree in three aspects.

I. As centrally rooted--In the midst of the street of it. Christianity is a life well rooted and well guarded--an incorruptible seed, that liveth and abideth for ever.

II. It is essentially vital. It is the tree of life. Life of all kinds, even vegetable and animal, is, say men of science, inextinguishable. This is true of this spiritual life--this life of Christianity in the soul.

III. It is marvellously fruitful--Which bare twelve manner of fruits. How abundantly fertile is living Christianity in the soul! What new thoughts, affections, resolves, are constantly evolved.

IV. It is always seasonable; yielding its fruit every month. The fruits of living Christianity in the soul are always seasonable.

V. It is universally healing--The leaves of the tree are for the healing of the nations. (D. Thomas, D. D.)

Twelve manner of fruits.--

The tree of life shaking his fruits and leaves among the nations

I. Speak a little of Christ under the notion of the tree of life.

1. Some general remarks concerning this blessed tree here spoken of.

(1) Such metaphorical descriptions of Christ are very common and familiar to the Spirit of God in Scripture.

(2) Christ is a tree of His Fathers planting (Joh_15:1).

(3) This tree of life, in His first planting and budding, He is small, but His latter end doth greatly increase.

(4) This tree of life, after He had flourished awhile in this lower world, was cut down by the sword of Divine justice (Isa_53:8).

(5) Although this tree of life was cut down unto death by the hand of justice, yet death could not long keep his dominion over the tree of life.

(6) He doth now in His exalted state excel all the trees of the wood (Son_2:3).

(7) This tree of life, though He be now exalted far above the heavens, yet His branches bow and bend down to the earth in the dispensation of the Word.

2. Why He is called, in a way of eminency, the tree of life.

(1) Because He is the original and fountain cause of our life both spiritual and eternal.

(2) He is the material cause of our life. It is the very life of Jesus that is in the soul of the believer (Gal_2:20).

(3) He is the purchaser of our life, and so He is the meritorious cause of life.

(4) He is the preserving cause of our life; He maintains and holds our souls in life by continual supplies and communications.

(5) He is the final cause of our life. As He is the original, so He is the end of our life, For none of us liveth to himself, etc. (Rom_14:7-8).

3. What sort of life springs out of this tree of life.

(1) There is a life of justification in opposition to legal death.

(2) A life of sanctification or of holiness. This is the fruit and consequent of the former.

(3) A life of consolation or comfort, for He is the consolation of Israel.

(4) A life of glory grows out of the tree of life.

4. A few properties or qualities of this life that springs out of the tree of life.

(1) It is a Divine life; it is the life of God in the soul.

(2) It is of all others the most excellent life.

(3) It is a royal and a princely life.

(4) It is a heavenly life.

(5) It is a growing life.

(6) It is an immortal, durable, and everlasting life.

II. The situation of this tree in the city of God.

1. The city spoken of is none other than the Church of God.

2. This city has streets in it. By the street, I understand the ordinances of Divine appointment, especially these of a public nature.

3. Notice here, that there is a river, which is said to run through the midst of the city, and in the streets of it, according to what we have (Psa_46:4). By this river, the whole city of God, all true believers, are refreshed, supplied, fructified, cleansed, and quickened.

4. Christ, the tree of life, is on each side of the river, and in the midst of the street of it.

(1) A living Redeemer, though He be in heaven exalted at the right hand of the Majesty on high, yet still He is to be found by His people upon earth; yea, He is in every part of His Church.

(2) Christ is the centre of His Church and people; for He is here said to be in the midst of the city: as the heart is in the midst of the body, so Christ is in the midst of His Church.

(3) The tree of life, being in the midst of the street, says that Christ is a common and public good unto the Church, that He is set up for the benefit of all the inhabitants. As every subject in Britain may say of our present sovereign, He is my king, because he is set as a public good to the whole body politic; and as every soldier of an army may say of the principal commander, He is my general, in a way of application, and have recourse to him as such; so Christ, being the common Saviour of sinners, the Prophet, Priest, and King of His Church by office, every one may, in a way of particular application, claim the benefit of Him in His saving offices.

(4) They who would find Christ must seek Him in the streets and broad ways of gospel ordinances.

(5) Christ is to be met with, not only in public ordinances of the Church, but that sweet fellowship with Him is to be had also in the more private retirements of the Lords people; for here the tree of life is not only in the street, but on each side of the river, through all parts of the city.

(6) The influences of the Spirit are absolutely necessary, in order to the sweetening of ordinances, and conveying the fruit of a Redeemers purchase to them in the use of ordinances; for here the pure river of the water of life, it intermingles itself in the streets of the city, with the spreading boughs and branches of the tree.

(7) Christ is the ornament of His Church and people; for the tree of life is here spoken of as the ornament of the city in the midst of its streets.

(8) The whole city, and every one of its inhabitants, dwell or abide under the shadow of the tree; for the tree is on every side, and in the midst of the street.

III. The fertility or fruitfulness of this tree of life; it bears twelve manner of fruits, and yields fruit every month.

1. Some of the fruits of the tree of life.

(1) Let us take a view, and not only a view, but a tasting of the fruits of His death.

(a) It is by His death that an angry God is atoned and reconciled.

(b) The debt-bond that justice had against us is torn; the hand-writing that was contrary to us is cancelled (Col_2:14).

(c) Everlasting righteousness is brought in when it was quite out of the world.

(d) By His death the covenant is confirmed with many (Dan_9:27).

(2) Let us view some of the fruits of this tree of life, in His resurrection, when He sprang out of the grave.

(a) The quickening and raising up of the soul that was dead in sin is a fruit of the resurrection of the tree of life.

(b) Another fruit of His resurrection is the discharging of our debt that we were owing to Divine justice.

(c) Another fruit of the tree of life in His resurrection is the reviving of our hopes of recovering the lost inheritance (1Pe_1:3-4).

(d) Our victory over sin and death is secured.

(3) Let us view and taste of the fruits of His ascension unto heaven.

(a) The leading captivity captive (Eph_4:8).

(b) The conferring of ministerial gifts upon men, yea, the very office of the ministry and ordinances of the gospel for the edification of His mystical body (Eph_4:8).

(c) The downpouring of the Spirit in a more plentiful measure than under the Old Testament dispensation. Of this Christ Himself speaks (Joh_16:7).

(d) The preparing of heavenly mansions for us, where we may be with Him for ever, is a fruit of the exaltation of Christ (Joh_14:3). The head being above, the body shall follow.

(4) Let us view and taste the fruits of His intercession, which are great, glorious, and lovely.

(a) Freedom from, and strength against, temptation (Luk_22:31-32).

(b) Boldness and confidence toward God, and acceptance at His throne (Heb_4:16).

(c) Through Christs intercession we have a ready answer unto all challenges and accusations that are brought in against us.

(d) The assurance of the effectual application of all the benefits of His purchase and legacies of His testament is a fruit of His intercession.

(e) The hearing of our prayers, the acceptance of our persons and weak services, is another fruit of His intercession.

2. Some of the months wherein He yields fruit to the souls of His people.

(1) There are some of them summer months.

(a) There is the spring month, or time of conversion, or effectual calling; the tree of life yields fruit then to the soul.

(b) There is the pleasant summer month of manifestations and discoveries of the Divine glory of the Lords countenance.

(c) There is the pleasant and sweet summer month of access to God in duties and ordinances.

(d) There is the pleasant month or season of remarkable deliverances that the Lord works for His people either from spiritual or temporal enemies.

(e) There is the pleasant month of the renewed or lively actings of faith upon the Lord Jesus Christ or on the covenant and promises.

(f) There is the month of a lively love to the lovely Jesus. This is a pleasant summer month in which the soul feeds liberally on the fruit of the tree of life.

(2) As there are summer, so there are winter months, in which the tree of life yields His fruit.

(a) There is the sharp, piercing winter month of conviction, reproofs, and challenges from the Lord.

(b) There is the dark and weary winter month of desertion.

(c) There is the weary winter month of the prevalency of indwelling corruption, when the soul is crying, Iniquities prevail against me: O wretched man that I am, etc.

(d) There is the heartless winter month of deadness, dulness, and barrenness. This is another melancholy, weary month.

(e) There is the stormy month of inward and outward trouble.

(f) There is the melancholy and gloomy month of death.

IV. The medicinal quality of the tree of life; his very leaves are for the healing of the nations.

1. Whom are we to understand by the nations? I answer, All that ever sprung of Adam, every creature endued with a reasonable soul, whether of Jew or Gentile.

2. What diseases do the nations labour under which make them need the healing leaves of this blessed tree to be brought unto them? Answer in general, ever since the fall of Adam the whole nations of the earth have been just like a great hospital of diseased persons overrun with a loathsome leprosy. And if you still ask me What is to be understood by the diseases of the nations? In a word, it is just the disease of a depraved nature venting itself in all manner of sin and wickedness (Eph_2:1-8; 1Co_6:9-11; Rom_1:21-22).

3. What are we to understand by the leaves that are for the healing of the nations? The expression imports that everything in Christ is useful and beneficial. I conceive that by the leaves of the tree, which have a healing virtue upon the nations, we are in a particular manner to understand the doctrines, promises, histories of His holy Word, by which the knowledge of Christ and faith in Christ is wrought among the nations of the earth (Psa_72:20).

4. How doth it appear that this tree and the leaves of it are for the healing of the nations.

(1) It appears from Scripture prophecy. Jacob upon his deathbed foretold that the gathering of the nations should be unto the blessed Shiloh. So likewise, in Isa_11:10, we have a prophecy to the same purpose.

(2) It appears from Scripture promises, particularly the promises made to Abraham, In thee, i.e., in thy seed, viz., in Christ, shall all the nations of the earth be blessed (Psa_72:17).

(3) It appears from the commission given unto the apostles of Christ after His resurrection (Mat_28:19).

(4) It appears from the obedience that the apostles of Christ yielded unto this commission.

(5) It is evident from the actual healing of many among the Gentile nations by the leaves of this blessed tree.

V. The application.

1. The first use shall be in a few inferences rom the whole.

(1) From what has been said about this tree of life we may see that paradise is again opened and regained for us by the second Adam to great advantage.

(2) See what a glorious and excellent society the Church of God is, even the Church militant, which is but a faint emblem of what the Church triumphant will be.

(3) See hence what a glorious, excellent, sufficient, and suitable Saviour Christ is; He is the tree of life, the fountain of life, in whom an our well-springs are.

(4) See what excellent persons believers are. Why, they are the branches and twigs of the tree of life.

(5) See hence the excellency of the gospel, which makes a discovery of the tree of life, and brings His fruit and leaves to the nations of the earth.

(6) See, from what has been said, the necessity and excellency of the grace of faith. Why, the tree of life, though it be growing in the midst of our streets, yet cannot be discerned without faith.

(7) See hence the necessity of the Spirit, in order to the application of Christ; for the river waters the whole city, and conveys the fruits of the tree of life..

(8). See hence how inexcusable unbelief is, and how justly they perish who remain m unbelief within the bosom of the visible Church where Christ is preached.

2. The second use of this doctrine shall be by way of trial and examination.

(1) Has the life of the tree of life ever entered into thy soul?

(2) Have you been overshadowed with the spreading branches of this tree of life? for, as you heard, the tree of life extends its branches to every corner of the city. Now can you say with the spouse (Son_2:3)?

(3) Have any of the streams of the river, which run under and among the branches of the tree of life, flowed in upon thy soul? My meaning is, Has the Spirit of Christ entered into thy soul?

(4) What think ye of the fruits of the tree of life? for, as you heard, He bears twelve manner of fruits, and yields fruit every month. Can you say with the spouse that you not only sat down under His shadow with great delight, but His fruit was sweet to your taste?

(5) What healing or medicinal virtue have you found in the leaves of the tree which are for the healing of the nations?

(6) When you get leave by faith to feed upon His fruit and to apply His leaves, you will just think yourselves in paradise, yea, in a better paradise than Adam was in when in the Garden of Eden. Oh, it will be the very pleasure of your life and the joy of your heart to be viewing the pleasant tree of life and to be rejoicing, now and then plucking of his fruit in the streets or ordinances of His appointment.

3. The third use of this doctrine shall be of exhortation.

(1) Unto all in general. Oh, sirs, will ye come to the tree of life, for the gates of paradise are opened again.

(a) Consider what life is to be had by coming to this tree of life; a life of justification, sanctification, consolation, and of eternal glory; a Divine life, a royal life, a heavenly life, a growing life, an immortal life; all which I spoke to in the doctrinal part.

(b) Consider what an excellent defence thou shalt find under the shadow of this tree. Here thou shalt find a defence--

(i.)

Against the wrath of an angry God, who is a consuming fire.

(ii.) Against the rage of Satan.

(iii.) From the fury of men.

(c) Consider the excellent qualities of the fruit of the tree of life.

(i.)

It is pleasant fruit, sweet to the taste (Son_2:3).

(ii.)

It is profitable fruit; it cheereth the heart of God and man.

(iii.)

It is plentiful fruit. Come and eat thy fill, even to satiety; nothing will be missed, the tree is laden.

(iv.)

There is variety of fruits in this tree. Some fruit-trees they hear plenty of one kind of fruits; but here is the excellency of this tree, that it has twelve manner of fruits--fruits of all sorts--adapted to the necessity of the soul.

(v.)

The fruits of the tree of life are permanent and perennial, always continuing; for it brings forth fruit every month, every season.

(vi.)

It is nourishing fruit. By the fruit of this tree the soul is made to grow, and go from strength to strength, until it appear before the Lord in Zion.

(d) Take a view of the leaves of the tree, and let this invite you to come to it in a way of believing.

(i.) Art thou a blind sinner? Well, here is a leaf of the tree suited unto thy disease (Psa_146:8; Rev_3:18).

(ii.) Art thou deaf that thou cannot hear the voice of God in His Word or rod? Well, here is a leaf of the tree of life for healing thy disease (Isa_35:5).

(iii.) Art thou a lame sinner that cannot walk in the Lords way? Here is a leaf for thee (Isa_35:6).

(iv.) Art thou a dumb sinner that thou cannot speak a word in the matters of God, cannot pray, nor praise? Well, here is a leaf for thy disease (Isa_35:6).

(e) Consider that as the tree of life is calculate to thy necessity, so it is ordained for thy use and for the use of every sinner that will make use of it by faith (Joh_3:14-16). He is given to us (Isa_9:6).

(f) Consider that this tree is accessible; for He is in the midst of the street. And though He be highly exalted and lifted up above the heavens, yet His boughs stoop and bend down to the very ground that the hand of faith may reach His fruits and leaves (Rom_10:6-8).

(g) You are not only invited but commanded to eat the fruit and apply the leaves of the tree by faith. This is the very work of God which He requires of you--This is His commandment, that we should believe on the name of His Son Jesus Christ.

(h) You will die except you eat of the fruit of the tree of life (Joh_8:24). (R. Erskine.)

Leaves … for the healing of the nations.--

Healing leaves

I. In reference to heaven.

1. The heavenly city is described as having an abundance of all manner of delights.

2. As everything good is present, our text hints that nothing ill is there.

3. It is in heaven, according to our text, again, that there grows the tree which is not only health to heaven, but which brings healing to the nations here below.

II. In reference to ourselves below.

1. All the nations are sick. All the nations need healing, our own among them. Do not iniquities abound? Go to the West End and see its fashionable sin, or to the East End and see its more open wickedness. And all individuals in every nation want healing. The evil is in our nature from the very beginning.

2. There is but one cure for the nations--the leaves of the tree.

3. Jesus is pictured here as a blessed tree whose leaves heal the nations. Now the point of the text is this, that the very leaves are healing, from which I gather that the least thing about Christ is healing. The least fragment of this sovereign remedy has omnipotence in it. We may also learn that the humblest and most timid faith in Jesus Christ will save. Pluck a leaf of this tree by thy poor trembling faith and it shall make thee whole. Beloved, after we have been saved from our sin by faith in Jesus Christ it is very wonderful how everything about Christ will help to cleanse. Study His example; it will exercise a curative power over you. You will be ashamed to be selfish, you will be ashamed to be idle, you will be ashamed to be proud when you see what Jesus was. If we take His precepts, and I hope we prize them as highly as we do His doctrines, there is not a command of our Lord but what possesses a sacred power, by the application of the Holy Spirit, to cure some fault or other of our character. Do thou as He bids thee, and thou shalt be made whole. His least words are better than the best of others.

4. Then, too, this medicine heals all sorts of diseases. The text puts it, The leaves of the tree were for the healing of the nations. It does not say of this or that malady, but teaches us that the medicine is universal in its curative power. (C. H. Spurgeon.)

Healing leaves

I. The disease of the nations.

1. It is universal; affects the whole race.

2. It is deep rooted. Not a surface disease; not an accidental, but a constitutional disease.

3. It exposes man to the displeasure of God.

4. It is the source of all the misery and wretchedness of man.

II. The remedy supplied iii the application of the remedy. (W. D. Ingham.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

22:2 Although humans were denied access to the tree of life after they sinned (see Gen 3:22-24), it is now freely available. The tree on each side of the river (cp. Ezek 47:12) shows that there is no wrong side of the river in heaven. The tree produces a fresh crop of fruit each month, demonstrating God’s constant provision.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 22:2. Ἐντεῦθεν καὶ ἐντεῦθεν) ἔνθεν καὶ ἔνθεν, Eze 47:7; Eze 47:12, adverbially; but here ἐντεῦθεν, as in other places ἐνταῦθα, is a preposition.[239]—ἈΠΟΔΙΔΟῦΝ) for ἈΠΌΔΙΔΟΝ, as ΔΙΔΌΩ for ΔΊΔΩΜΙ.—ΕἸς ΘΕΡΑΠΕΊΑΝ) לִתְרוּפָה, Eze 47:12, where the LXX. have ΕἸς ὙΓΙΕΊΑΝ. ΘΕΡΑΠΕΊΑ implies an inceptive signification: and yet there will be nothing of the character of disease. Comp. Eze 47:9. Hence the difficulty of the question concerning the salvation of the nations may be explained.

[239] So Rec. Text. But the oldest authorities AB have ἐντεῦθεν καὶ ἐκεῖθεν.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

The harmonious unity of Scripture is herein exhibited. The Fathers compared it to a ring, an unbroken circle, returning into itself. Between the events of Genesis and those at the close of the Apocalypse, at least six thousand or seven thousand years intervene; and between Moses the first writer and John the last about one thousand five hundred years. How striking it is that, as in the beginning we found Adam and Eve, his bride, in innocence m Paradise, then tempted by the serpent, and driven from the tree of life, and from the pleasant waters of Eden, yet not without a promise of a Redeemer who should crush the serpent; so at the close, the old serpent cast out for ever by the second Adam, the Lord from heaven, who appears with His Bride, the Church, in a better Paradise, and amidst better waters (Rev 22:1): the tree of life also is there with all its healing properties, not guarded with a flaming sword, but open to all who overcome (Rev 2:7), and there is no more curse.

street of it--that is, of the city.

on either side of the river--ALFORD translates, "In the midst of the street of it (the city) and of the river, on one side and on the other" (for the second Greek, "enteuthen," A, B, and Syriac read, ekeithen: the sense is the same; compare Greek, Joh 19:18); thus the trees were on each side in the middle of the space between the street and the river. But from Eze 47:7, I prefer English Version. The antitype exceeds the type: in the first Paradise was only one tree of life; now there are "very many trees at the bank of the river, on the one side and on the other." To make good sense, supposing there to be but one tree, we should either, as MEDE, suppose that the Greek for street is a plain washed on both sides by the river (as the first Paradise was washed on one side by the Tigris, on the other by the Euphrates), and that in the midst of the plain, which itself is in the midst of the river's branches, stood the tree: in which case we may translate, "In the midst of the street (plain) itself, and of the river (having two branches flowing) on this and on that side, was there the tree of life." Or else with DURHAM suppose, the tree was in the midst of the river, and extending its branches to both banks. But compare Eze 47:12, the millennial type of the final Paradise; which shows that there are several trees of the one kind, all termed "the tree of life." Death reigns now because of sin; even in the millennial earth sin, and therefore death, though much limited, shall not altogether cease. But in the final and heavenly city on earth, sin and death shall utterly cease.

yielded her fruit every month--Greek, "according to each month"; each month had its own proper fruit, just as different seasons are now marked by their own productions; only that then, unlike now, there shall be no season without its fruit, and there shall be an endless variety, answering to twelve, the number symbolical of the world-wide Church (compare Note, see on Rev 12:1; Rev 21:14). ARCHBISHOP WHATLEY thinks that the tree of life was among the trees of which Adam freely ate (Gen 2:9, Gen 2:16-17), and that his continuance in immortality was dependent on his continuing to eat of this tree; having forfeited it, he became liable to death; but still the effects of having eaten of it for a time showed themselves in the longevity of the patriarchs. God could undoubtedly endue a tree with special medicinal powers. But Gen 3:22 seems to imply, man had not yet taken of the tree, and that if he had, he would have lived for ever, which in his then fallen state would have been the greatest curse.

leaves . . . for . . . healing-- (Eze 47:9, Eze 47:12). The leaves shall be the health-giving preventive securing the redeemed against, not healing them of, sicknesses, while "the fruit shall be for meat." In the millennium described in Eze. 47:1-23 and Rev 20:1-15, the Church shall give the Gospel-tree to the nations outside Israel and the Church, and so shall heal their spiritual malady; but in the final and perfect new Jerusalem here described, the state of all is eternally fixed, and no saving process goes on any longer (compare Rev 22:11). ALFORD utterly mistakes in speaking of "nations outside," and "dwelling on the renewed earth, organized under kings, and saved by the influences of the heavenly city" (!) Compare Rev 21:2, Rev. 21:10-27; the "nations" mentioned (Rev 21:24) are those which have long before, namely, in the millennium (Rev 11:15), become the Lord's and His Christ's.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. In the midst of the street of it] That is, of the city which was described in the preceding chapter.

The tree of life] An allusion to Ge 2:9. As this tree of life is stated to be in the streets of the city, and on each side of the river, tree must here be an enallage of the singular for the plural number, trees of life, or trees which yielded fruit by which life was preserved. The account in Ezekiel is this: "And by the river, upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade-it shall bring forth new fruit, according to his months - and the fruit thereof shall be for meat, and the leaf thereof for medicine;" Eze 47:12.

Twelve manner of fruits] καρπους δωδεκα Twelve fruits; that is, fruit twelve times in the year, as is immediately explained, yielded her fruit every month. As this was a great and spacious city, one fountain was not sufficient to provide water for it, therefore a river is mentioned; a great river, by which it was sufficiently watered. Some think that by this tree of life the Gospel is indicated; the twelve fruits are the twelve apostles; and the leaves are Gospel doctrines by which the nations-the Gentiles, are healed of the disease of sin. But this seems to be a fanciful interpretation.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) In the midst of the street of it . . .—Or rather, In the midst of the street of it, and of the river, on one side and on the other (was) a tree of life, yielding twelve fruits, according to each month giving its fruit; and the leaves of the tree are for healing of the nations. The hunger as well as the thirst of the spirit is to be satisfied (Mat_5:6). The tree of life, as well as the river of life, is to be found in the new and better Eden (Gen_2:9; Gen_3:22). The vision of Ezekiel is exactly parallel to the present: “On the border of the river there was wood very much, on both sides: every kind of tree; its leaf withers not, and its fruit ceases not; all months does it ripen; its fruit serves for food, and its leaf for healing” (Eze_47:7-12). The twelve manner of fruit: The recurrence of the number—twelve—is to be noticed, for here, too, as well as in the foundations and gates of the city, we have variety allied with unity. Diverse and seasonable fruits, and yet one tree of life. Thus does the Almighty wisdom feed His people with food convenient for them (Pro_30:8), though, in one sense there is but one food for all (Joh_6:31); for true divine wisdom is a tree of life to them that lay hold upon her (Pro_3:18). That wisdom is not the mere knowledge of things (the tree of the knowledge of good and evil has no place in new Eden); but it is rather the knowledge of life which makes the knowledge of things available to the highest good. (Comp. 1Co_1:22-24; 1Co_1:30; Jas_3:17; Proverbs 8)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. In the midst … of the river] The picture is, almost certainly, that the river runs along the broad high-street or piazza (see on Rev_11:8, Rev_21:21, and note that, if the mountain be pyramidal, the “street” is cruciform), and rows or plantations, all of the one tree, stand along the banks on either side. But the exact construction and punctuation is not quite certain: that assumed in the A. V. is not very likely. Either we may punctuate as the Revised Version, connecting “in the midst of the street thereof” with the preceding sentence, or else we should probably translate, “Midway between the street of it and the river, on this side and on that:” i.e. there is a “street” or boulevard on each side of the river, and parted from the river by a sort of quay, in the midst of which is a row of the trees. It can hardly be meant that there is a single plant of the tree, as in the old Paradise (Gen_2:9), for how could one tree grow “on this side and on that of the river?” and the words would hardly bear the sense “in the midst of the street thereof and of the river, with them running on this side and on that of it.” It would be awkward to represent the tree as growing in the midst of the river: and though there is a difference between this Paradise and the old in the multiplication of the tree, it is all, as it should be, in favour of the new.

the tree of life] Gen_2:9, cp. chap. Rev_2:7; where the likeness, not the difference, between the arrangement of this Paradise and the old is brought out.

every month] Yet there can hardly be months and years when there is no moon nor sun. It is not, however, certain that this is the case here: see on Rev_21:23. But the real meaning is, that the fruit is always in season, and never cloys.

and the leaves … healing] Eze_47:12.

the nations] Those outside the city: see on Rev_21:24. This is perhaps the only passage in Scripture which suggests that, even after the Day of Judgement, there may be a process of purification for those whom that Day finds in a state of salvation, but imperfectly sanctified. But though it cannot be denied that this passage suggests this, it would be very rash to say that it proves it. It is quite possible that it is only at their first admission to the new earth that “the nations” have any need of “healing.” Surely no one can doubt, that this need will be felt by almost all, perhaps by all, who are saved at the last. Even if they were what we rightly account to be saints on earth they need a “healing” of their surviving sins before they are fit for heaven. They may receive this at the moment of death, as most Protestants suppose, or between death and judgement, as (in different forms) was supposed by some of the fathers and by the modern Roman Church. But apparently the oldest belief was that the work would be done at the moment of Judgement; see Comm. on 1Co_3:13-15 : and this passage is quite in harmony with that view.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In the midst of the street of it,.... That is, of the city described in the preceding chapter, which shows that this vision belongs to that, and is a continuation of it, and which street was all of pure gold, Rev 21:21

and on either side of the river was there the tree of life; not that it stood either in the midst of the street of the city, which being a pavement of gold, a tree could not well stand there; nor on both sides of the river, which is impossible, unless the tree of life is put for many trees of the same kind, as in Ezekiel's vision, to which the allusion is; and so some were on one side of the river, and some on the other, as there; see Eze 47:7 or unless it can be thought that such a solution of the difficulty is sufficient, that the root of it was on one side, and the branches grew over to the other; though the words may be better rendered, and the difficulty will be removed, and the sense be clear, "between the street of it", the city, "and the river, on this side, and on that side"; that is, the street on one side, and the river on the other, was the tree of life; compare with this Joh 19:18. So the Jews say (e), that the tree of life is in the midst of paradise, and its body covers all the garden; and that there is in it five hundred thousand different tastes; and that there is no likeness and smell like it. By the tree of life is meant not the Gospel, nor godliness, nor eternal life, nor any other of the divine Persons, but Christ, who is the author of life, natural, spiritual, and eternal; See Gill on Rev 2:7 and its situation between the street of the city, where the saints commune and converse together, and the river of God's everlasting love, which in this state will appear in its fulness and glory, shows that Christ will be seen and enjoyed by all in the most delightful and comfortable manner that can be wished for:

which bare twelve manner of fruits, and yielded her fruit every month; not one sort of fruit one month, and another sort another month, and so on, but twelve sorts every month; which is expressive of the fruits and spiritual blessings of grace from Christ, enjoyed by saints in the present state, and of that variety of happiness and pleasures to be had in this glorious state, and of the continuance of them; they being always ever fresh and new, and will be always sufficient for the twelve tribes of the true Israel of God, and for all that have embraced the doctrine of the twelve apostles of the Lamb; whose drink in this state will be the everlasting love of God, and whose food will be the fruit of the tree of life; both which they shall enjoy in great abundance:

and the leaves of the tree were for the healing of the nations; not for the curing of diseases, or repairing of health; which in the present state of things is done by the application of the blood of Christ for the pardon of sin, which is a healing of diseases, and by the discoveries of the love of God; through the ministration of the Gospel, and the doctrines of it, which might be thought to be signified by leaves; for there will be no disease either of body or mind in this state; besides, the nations that will walk in the light of this city will be saved perfectly and completely, Rev 21:4 but these leaves will be for the preserving and continuing the health of the people of God in this state, as the tree of life in Eden's garden was for the preservation of the health and life of Adam, had he continued in a state of innocence; and it denotes that everything in Christ will contribute to the comfort, health, and happiness of the saints. The Jews interpret the passage in Eze 47:12 to which this refers, of future time, or the world to come (f); and speak of various trees and herbs of great fragrancy and medicinal virtues, which grow quite round on the sides of a laver that stands in paradise (g).

(e) Yalkut Simeoni, par. 1. fol. 7. 1. (f) Shirhashirim Rabba, fol. 19. 1. (g) Sepher Avodah Hakkodesh, fol. 46. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2 In the midst of the street of it, and on either side of the river, was there the 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.

Ver. 2. In the midst of the street of it] In medio foro eius, where all may easily come by it; not kept with a strong guard, as the apples of Alcinous, Hesperides, &c.

Twelve manner of fruits] Heaven’s happinesses are so many that they cannot be numbered, so great that they cannot be measured, so copious that they cannot be defined, so precious that they cannot be valued.

Every month] Like the lemon tree, which ever and anon sendeth forth new lemons as soon as the former are fallen down with ripeness.

And the leaves] No want of anything either for food or medicine. Ita balbutit nobiscum Deus. So God speaks obscurely with us.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In the midst of the street of it - Prof. 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, Gen 3:22-23. 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” (Prof. 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 poioun karpous dōdeka. 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 Rev 21:4; 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 forever.

Of the nations - Of all the nations assembled there, Rev 21:24. There is a close resemblance between the language used here by John and that used by Ezekiel Eze 47:12, and it is not improbable that both these writers refer to the same thing. Compare also in the Apocrypha, 2 Esdras 2:12; 8:52-54.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For the healing of the nations, or Gentiles, to signify the call of all Gentiles or nations to this heavenly happiness. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

In the midst of the street of it, and on either side of the river, was there the tree of life: trees, especially fruit trees, and those laden with fruit, and variety of fruit, and such as, instead of being prejudicial to life, are wholesome, and give life, are very beautiful, especially in or near a city. The city in Ezekiel’s vision, Eze 47:7, is thus described. This expression further shows the infinite pleasure and soul satisfaction the saints shall have in heaven. But we are further told here, that the tree here was the tree of life; a manifest allusion to a tree so called in old Paradise, Gen 2:9; and who can this agree to, but Christ?

Which bare twelve manner of fruits; in whom all fulness dwelt, the fulness of the Godhead, and who was anointed, and received the Spirit without measure.

And yielded her fruit every month; and is daily distributing of his fulness to his people.

And the leaves of the trees were for the healing of the nations; and in whom there is nothing useless, but what tends either to the life or healing of his people out of all nations.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. On either (each)

side of the river—The river cleaves the street lengthwise into two long strips; so that there is a breadth of street on each side of the stream. On both the banks of the river, the tree of life grows in rows, extending in line between street and river.

Twelve manner of fruits—Rather, twelve fruitages, or (as Stuart) fruit-harvests. The idea is not that there were different species of fruits, but successive crops.

The twelve tribal nations of the celestial earth have a salubrious clime and a lofty, luminous capital, with a gate for each tribe into it, labeled with the tribal name. On what immortal fruit do these immortals live? The tree of life furnishes twelve fruit-harvests a year, a harvest for each tribe. Here is a beautiful coincidence between the natural and symbolic twelve.

But are the river and the tree confined to the capital? And must the nations, each one, pay an annual visit to the capital to obtain its harvest, just as the old Jews paid their annual visit to old Jerusalem at the Passover? And is it at these visits that the kings and nations (Rev_21:24; Rev_21:26) bring their glory and honour into it? Or does the river flow into all parts of the earth, refreshing the nations with renewed immortality? The former seems to be the view indicated by most of the statements. At the same time, this presents a pleasing idea of movement, and of perpetual reverence to the resident King. And, as the fruit of the tree is the ambrosia, and the river furnishes the nectar, so the very leaves of the tree are a medicine, warding off every decay, disease, or lesion. So the tree of life in the original Eden was the source of Adam’s immortality, exclusion from which was exposure to certainty of decay, disease, and death.

Gen_3:22-24. Here, then, is paradise restored. The resurrectional immortality—the immortality of body with soul—seems conditioned on the tree and river of life, the source of which is God’s own throne.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In the midst of the street of it. This sentence appears to belong to the preceding verse, as in the Revised Version. For

(1) the kai , "and," which follows, seems the beginning of the fresh feature of the description (cf. ver. 1); and

(2) the account here given is evidently derived from Ezekiel 47, where the river is connected with trees, but no such mention is made of Streets. and on either side of the river, was there the tree of life; and on this side of the river and on that was the tree of life. The beginning of the new sentence (vide supra). The singular "tree" seems intended to be understood generically of the whole of that class of trees. For this reason probably the LXX renders the Hebrew of Eze_47:7 by the plural "trees." We may see in this bountiful supply of the trees of life an image of the abundance of grace and life in store for the redeemed. (cf. the description in Eze 47) Which bare twelve manner of fruits, and yielded her fruit every month; rather, twelve crops of fruit, yielding its fruit every month; i.e. one crop m each month. The number twelve signifies completeness. (see on Rev_4:9 Rev_7:4-9, etc.) This fruit is yielded twelve times as often as ordinary fruit. The signification, therefore, is that there is an ever present supply. The fruit is not of twelve different kinds; the tree of life bears but one kind. (cf. Eze_47:12. "And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months And the leaves of the tree were for the healing of the nations. (cf. Eze_47:12, quoted above, "And the fruit thereof shall be for meat, and the leaf thereof for medicine "The nations" are not the heathen, but the multitude of the redeemed, gathered out of every nation. (see on Rev_21:24) It is, of course, not implied that there is, in the new Jerusalem, any disease which needs healing, but the tree of life is put forward as the means by which the perpetual health and life and general well being of the inhabitants are sustained.

HOMILIES BY S. CONWAY. Ver. 2. "The tree of life.

There was, there is, there shall be, this life giving tree. Consider

I THE PRIMEVAL TREE. What was it?

1. Not a mere symbol. This has been affirmed by many, from Origen downwards. It has been compared to the visions of the Apocalypse. But those are said to be visions; the early chapters of Genesis are not. This tree, therefore, is as real as any other of the trees of the garden.

2. It perpetuated not bodily life, for the life of the body was sustained by other food. The body lived when access to this tree was denied. Moreover, on such earth as ours bodily life could not be perpetual.

3. Nor spiritual life. For spiritual life is far more than immortality; it is life holy and like God, and had this tree been capable of imparting such life, access to it would not have been forbidden.

4. But for soul life. Where is a distinction between body, soul, and spirit. St. Paul prays that "the whole body, soul, and spirit may be preserved blameless," etc. In the Epistle to the Hebrews we read of the "Word of God... dividing asunder the soul and spirit." Cf. also 1Co_2:15; also 1Co 15, where the contrast between the nature which belongs to the soul and that which is of the spirit is drawn out at length.

"Sown a natural body," i.e. a body whose chief principle is the soul; "raised a spiritual body," i.e. a body whose chief principle is the spirit. We have no one English word which exactly answers to the Greek word, which is rendered sometimes "natural," sometimes, as in St. James and St. Jude, "sensual." But it is in nearly all cases spoken of as in sharp contrast to the spirit. But though the Scripture draws so clear a distinction, we, in our common speech, scarce make any. Now, the soul seems to include the animal life. Gen_1:30, "wherein there is life," is really, "wherein there is a living soul." So, again, Gen_1:24, "Let the earth bring forth the living soul." So in Lev_17:11, "The soul of the flesh is in the blood." And it is the basis both of the reason and conscience; for men who have not had spirit (cf. St. Jude) have yet had these. And it is "born of the flesh;" souls are said to be begotten by or born to parents. But it outlives the flesh; for mental existence, which is independent of the body, belongs to the soul. Reason as well as Scripture seem to teach this. And, unlike the spirit, it is not immortal. With the body, it can be destroyed. But the spirit is heaven born; is superior to the soul; is immortal, and supersedes the soul as the basis of all other life, and is nurtured only by what is akin to itself. No "tree," therefore, could furnish food for the spirit. But for the soul life it might; and hence man was forbidden access to the tree, lest he should "eat, and live forever." For the soul, as distinct from the body and the spirit, the first tree of life ministered.

II THE PRESENT. For still there is a tree of life. Christ is such; for faith in him gives eternal life the life in the spirit. Life is in Christ, who is "the Life." Thus the soul, which otherwise would have perished, has what in itself it cannot have eternal life. Apart from Christ there is no eternal life; but because in him there is this life, he is for us today "the Tree of Life.

III THE PROMISED. That told of in the text. It may be literal, or at least as much so as was the primeval tree, and may minister to the life of the spiritual body. But "our knowledge of that life is small;" all that we do know is, that whatever will further our life, our joy, our every good, will be forthcoming. Wrapped up in this promise is all that we can desire. The lost tree of life is more than restored; "where sin did abound, grace does much more abound." That is all we can say, and, thank God, we can say this. S.C.

Faith"s foliage.

"The leaves of the tree were for the healing of the nations." In ancient times the leaves of certain trees were used for medicinal purposes (see the old herbalists, etc.). And increasingly it is being discovered how God has placed healing power in the varied forms of plant life. The proportion of the physician"s pharmacopoeia occupied by leaves and such like plant products is no slight one. The old story of Marsh, and the healing of the bitter waters there by the tree cast into them, has its antitype in the cross of the Lord Jesus Christ, and its repetition in the healing properties which the leaves and other parts of many trees possess. Now, concerning the tree of life told of in our text, and its leaves, and the nations that are healed by them, many questions may be asked which it is not easy to answer. But, nevertheless, it is neither improper nor unprofitable to follow oat the suggestions which the words of our text supply. Taking, then, the tree of life as telling of Christ, whether seen in his gospel, or in his Church, or in the lives of individual believers, the leaves of the tree mean much. Take them as representing

I SCATTERED MEMBERS OF CHRIST"S CHURCH. Missionaries, Christian emigrants, soldiers, merchants, sailors. All these are like the leaves which are scattered hither and thither as they are torn off by the wind. What do not heathen lands owe to such scattered ones as these leaves tell or? Any of us may, by the wind of God"s providence, be carried far away into heathen lands. If so, God grant that we may be as one of these leaves of the tree of life.

II THE HUMBLEST AND MOST ORDINARY MEMBERS OF CHRIST"S CHURCH. As the leaves are individually but insignificant parts of the tree, they seem to represent those members of Christ who are like them. And yet what force and efficacy are attributed to them! In every leaf the whole tree so botanists say is discernible; its image can be clearly traced. And this is why each leaf can do so much. God often chooses things that are foolish and least and despised (cf. 1Co 1, etc.) for the accomplishment of his ends.

III THE HOLY SCRIPTURES. We speak of the leaves of a book. Whether that common phrase refer to the leaves of a tree or no, it is certain that the leaves of the Bible may be called leaves of the tree of life. For where those leaves have gone, what have they not done? The indebtedness of the world to the Bible has long been a favourite theme of Christian advocates. They have been for the healing of the nations, and are so still. And they who circulate religious tracts and leaflets, as they term them, do so in the belief that the truth of Christ which is in them will have, as it often has had, healing power.

IV CHRISTIAN CONDUCT. The leaves are the portion of the tree which is visible, prominent, and seen by all. They may, therefore, stand as the symbol of all that outward life of the Christian which appears before men. All the characteristics of the leaves suggest similar ones in conduct. The leaves are the conspicuous parts of the tree; by their elevation, their colour, their number, their sound, their movements, their beauty, their shadow, and much else. So that everybody notices the leaves. For the most part it is all they can see, and always the most marked feature of the tree. Now, such is the outward life, the conduct, the ten thousand common actions, the innumerable everyday doings and sayings, multitudinous as leaves and as visible, of Christian men. And such leaves have healing power. It was so at the first. Rome was converted from paganism to Christ by the silent but mighty force of the pure, beautiful, blameless, and spiritually elevated lives of the Christians. The heathen gazed with wonder, and an ever increasing number of them came to desire such life for themselves. And there is no healing force anywhere like such leaves. But though, in the blessed future condition of the Church, the lives of all her members wilt be of so salutary a sort, it is very far otherwise now. Too many Christians are up as trees rather than trees of life, and their leaves are deadly rather than healing. Who does not know this? And such sad fact should lead to the question What is the influence of my life? are its leaves healing leaves or the reverse? And no more fervent prayer should we pray than that we, each one, may become ourselves trees of life.

V THE SECONDARY RESULTS OF CHRISTIANITY. Leaves are not the purpose of a tree. To have nothing but leaves is condemnation, not praise. Fruit is the end of a tree. "I have ordained you," said our Lord, "that ye should go and bring forth much fruit. (cf. Joh_15:2, "Every branch that beareth not fruit," etc.) Leaves, therefore, are but the accidents, the subordinate purpose, the secondary results, of the wee. And our Lord came that we might bring forth fruit unto God. Still, along with this, the tree has borne precious leaves. See the influence of Christianity upon art, law, society, commerce indeed, on all departments of life. What does not art music, painting, sculpture, architecture owe to the faith of Christ? This was not the main purpose of Christ. That was to create holy souls; to redeem men from all iniquity. But in the accomplishment of this, in bringing forth this most precious fruit, the tree has yielded leaves also, such as these, and yet others. Shall we, then, listen to speculations and arguments, the aim and too frequent effect of which is to destroy the faith of Christ in men"s minds? Shall we knowingly cut down a tree the very leaves of which have healing power? S.C.

Subjective Christianity: 2. A tree.

"In the midst of the street of it, and on either side of the river, was there the 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." Here is organized life tree." Here are the various elements and gases brought into an organic whole a tree; the product and provision of vital force. Look at this tree in three aspects.

I AS CENTRALLY ROOTED. "In the midst of the street of it." Between the street and the river on each side there grows this majestic tree, well fed and well protected, in the very midst of the holy metropolis. Between the water and the street the whole side is lined with the tree of life. Christianity is a life well rooted and well guarded. It is an incorruptible seed, that "liveth and abideth forever." "The sun will not smite it by day, nor the moon by night.

II IT IS ESSENTIALLY VITAL. It is the "tree of life." It is not the mere form of life, or the product of life; it is life itself. Life of all kinds, even vegetable and animal, is, say men of science, inextinguishable. It is a spark that can never be put out, that will burn through the ages. This is true of this spiritual life, this life of Christianity in the soul. There is no indivisible atom nor any unquenchable life.

III IT IS MARVELLOUSLY FRUITFUL. "Which bare twelve manner of fruits." It has twelve fruit seasons; that is, it yields twelve crops instead of one. How abundantly fertile is living Christianity in the soul! What new thoughts, affections, resolves, are constantly evolved, one growing out of the other in rapid succession and endless variety, grain coming out of grain, and boundless harvests sleeping in their shells!

IV IT IS ALWAYS SEASONABLE. "Yielding her fruit every month." All life everywhere has its seasons, and in all seasons its particular fruits spring, summer, autumn, winter. The fruits of living Christianity in the soul are always seasonable. "Be not weary in well doing: for in due season ye shall reap, if ye faint not.

V IT IS UNIVERSALLY HEALING. "The leaves of the tree were for the healing of the nations." Even the leaves of this tree are salutary to all. All the nations of the earth are morally diseased. Their disease is a leprosy the leprosy of sin. Living Christianity in the soul is the antidote. D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In the midst of the street - Here is the paradise of God, mentioned, chap. ii, 7. Is the tree of life - Not one tree only, but many. Every month - That is, in inexpressible abundance. The variety, likewise, as well as the abundance of the fruits of the Spirit, may be intimated thereby. And the leaves are for the healing of the nations - For the continuing their health, not the restoring it; for no sickness is there.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Note here, 1. That as there was a river and a tree of life in the terrestrial paradise, so in allusion thereunto both are said to be in the heavenly paradise; behold here a tree of such vast proportion and extent, that its branches extend to both sides, that all may receive benefit by it; who can this agree with but Jesus Christ, who is called a tree of life, because from him we have our natural, our spiritual, and our eternal life? from this tree do bud forth all the fruits of grace and comfort, and that for all seasons and conditions.

In Christ, 1. Our souls have all necessaries for food and physic. Its leaves are for healing, as well as its fruits for food.

2. All variety of fruits, called here twelve manner of fruits, that is, variety of graces, and comforts of all sorts.

3. In him are these fruits at all times: this tree bears fruit every month, winter fruits as well as summer fruits, even in the black month of sickness and death.

Christ is continually distributing of his divine fulness to the satisfaction of his people; he is all in all, in the enjoyment of mercy; he is all in all, in the want of mercy; he is all, in order to his people’s salvation; and he is all in their glorification.

Quest. But will there be any need either of food or physic in heaven? if not, what need of the fruits of this tree for food, or of its leaves for healing?

Ans. We cannot suppose that in the heavenly state there will be any want either of meat or medicines, any hunger that shall require food, or any sickness to stand in need of physic; but as food and physic are the instrumental means of the preservation of natural life, without which it will certainly and suddenly decay; In like manner of our Lord Jesus Christ doth not only give spiritual life unto his people, but he is the conserving cause of it, he doth maintain, and will preserve it, without the least decay, to all eternity: thus are the leaves of this tree for the healing of the nations.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

2. In the midst of the street of it. In the Revision this is attached to the preceding verse. It is the river of life that runs in the street. On each side of the river, watered by it, stands the tree of life … yielding its fruit every month. The thought is that it is always fruitful, not limited to certain seasons of fruit bearing. The leaves of the tree were for the healing, etc. We are not to conclude that there were diseases to be healed, but that in the city were the means which banished disease and death. The student cannot fail to trace the correspondence with the home of the sinless race in Eden. There was there “a river that went out of Eden to water the garden.” Here there is a river, “bright as crystal, proceeding out of the throne of God and of the Lamb.” There was a tree of life in Paradise. In the New Jerusalem, on either side of the river stands the tree of life bearing twelve manner of fruits, or rather fruit twelve times a year, every month. The river and the tree are symbols of the life bestowed by the grace of God. The river flows from the throne of God and the Lamb; from the fountain whence life and immortality come. The tree yields its fruit at all times, so that the supply never fails. Everything about the tree is healthful. Even the leaves are for the healing of the nations. There is a book, a river and a tree of life. Christ is the life, and all refer in some way to Christ. Trees and rivers presented most attractive features in an oriental city, and are beautiful emblems of the full supplies of life, grace and bliss that shall pervade the heavenly city.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

πλατείας (“street,” or “boulevard”) collective and generic ( cf. Jas 5:6 ) like ξύλον . Take ἐν … αὐτῆς with what precedes, and begin a fresh sentence with καὶ τοῦ ποταμοῦ (W. H.), ξύλον being governed by ἔδειξεν (from Rev 22:1 ). The river, which is the all-pervading feature, is lined with the trees of life. The writer retains the traditional singular of Gen 2:9 , combining it with the representation of Ezekiel (yet note sing, in Eze 47:12 ); he thus gains symbolic impressiveness at the expense of pictorial coherence. Ramsay ( C. B. P. ii. 453) observes, however, that the waters of the Marsyas were “probably drawn off to flow through the streets of Apameia; this practice is still a favourite one in Asia Minor, e.g. , at Denizli”. κ . μῆνα , the poetic imagination soars over the prosaic objection that months are impossible without a moon (Rev 21:22 ). καρπὸν , κ . τ . λ . To eat of the tree of life was, in the popular religious phraseology of the age, to possess immortality. In En. 24., 25., where the prophet sees a wonderful, fragrant tree, Michael explains that it must stand untouched till the day of Judgment ( καὶ οὐδεμία σὰρξ ἐξουσίαν ἔχει ἅψασθαι αὐτοῦ ). “Then the righteous and the holy shall have it given them; it shall be as food for the elect unto life.” So in contemporary Judaism; e.g. , 4 Esd. 7:53 and 8:52 (“For unto you is paradise set open, the tree of life is planted, the time to come is prepared, a city is builded and rest is established,”) as already in Test. Lev 18Lev 18 , where the messianic high-priest is to “open the gates of paradise and remove the sword drawn against Adam, and permit the saints to eat of the tree of life”. For the association of God’s city and God’s garden, cf. Apoc. Bar. iv.: for the notion of healing, Apoc. Mos. vi., Jub. x. 12 f., and the Iranian idea that (Brandt, 434 f.) the tree of many seeds had curative properties. John is therefore using the realistic and archaic language of Jewish piety to delineate the bliss of Christians in a future state where all the original glories and privileges of God’s life with man are to be restored. The Christian heaven is to possess everything which Judaism claimed and craved for itself. Cf. the Christian addition to 4 Ezr 2:12 ; Ezr 2:34-35 ; Ezr 2:38 f.; also the famous hymn to Osiris ( E. B. D. , ch. 183: “I have come into the city of God the region which existed in primaeval time with my soul, to dwell in this land.… The God thereof is most holy. His land draweth unto itself every other land. And doth he not say, the happiness thereof is a care to me?”).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

2. ἐντεῦθεν καὶ ἐκεῖθεν. א* has ἔνθεν καί. אc adds ἔνθεν.

ποιοῦν. So Text. Rec[864] Lach[865] and Treg[866] with אB2; Tisch[867] reads ποιῶν with A.

[864] Rec. Textus Receptus as printed by Scrivener.

[865] Lachmann’s larger edition.

[866] Tregelles.

[867] Tischendorf: eighth edition; where the text aud notes differ the latter are cited.

ἕκαστον. B2 has ἑκάστῳ.

ἀποδιδούς. With אB2; Text. Rec[868] and Lach[869] read ἀποδιδοῦν with A.

[868] Rec. Textus Receptus as printed by Scrivener.

[869] Lachmann’s larger edition.

2. ἐν μέσῳ … ἐκεῖθεν. The picture is, almost certainly, that the river runs along the broad high-street or piazza (see on Rev 11:8, Rev 21:21, and note that, if the mountain be pyramidal, the “street” may be cruciform), and rows or plantations, all of the one tree, stand along the banks on either side. But the exact construction and punctuation is not quite certain: that assumed in the A. V[893] is not very likely. Either we may punctuate as the Revised Version, connecting “in the midst of the street thereof” with the preceding sentence, or else we should probably translate, “Midway between the street of it and the river, on this side and on that”: i.e. there is a “street” or boulevard on each side of the river, and parted from the river by a sort of quay, in the midst of which is a row of the trees. It can hardly be meant that there is a single plant of the tree, as in the old Paradise (Gen 2:9), for how could one tree grow “on this side and on that of the river”? and the words would hardly bear the sense “in the midst of the street thereof and of the river, with them running on this side and on that of it.” It would be awkward to represent the tree as growing in the midst of the river: and though there is a difference between this Paradise and the old in the multiplication of the tree, it is all, as it should be, in favour of the new.

[893] Authorised Version.

ξύλον ζωῆς. Gen 2:9, cp. chap. Rev 2:7; where the likeness, not the difference, between the arrangement of this Paradise and the old is brought out.

κατὰ μῆνα … αὐτοῦ. Yet there can hardly be months and years when there is no moon nor sun. It is not, however, certain that this is the case here: see on Rev 21:23. But the real meaning is, that the fruit is always in season, and never cloys.

καὶ τὰ φύλλα … εἰς θεραπείαν. Eze 47:12.

τῶν ἐθνῶν. Those outside the city: see on Rev 21:24. Perhaps the fruit is only for the citizens, perhaps the nations have special need of healing because the Sun of Righteousness with healing in His Wings never shone on them on earth. This is perhaps the only passage in Scripture which suggests that, even after the Day of Judgement, there may be a process of purification for those whom that Day finds in a state of salvation, but imperfectly sanctified. But though it cannot be denied that this passage suggests this, it would be very rash to say that it proves it. It is quite possible that it is only at their first admission to the new earth that “the nations” have any need of “healing.” Surely no one can doubt, that this need will be felt by almost all, perhaps by all, who are saved at the last. Even if they were what we rightly account to be saints on earth they need a “healing” of their surviving sins before they are fit for heaven. They may receive this at the moment of death, as most Protestants suppose, or between death and judgement, as (in different forms) was supposed by some of the fathers and by the modern Roman Church. But apparently the oldest belief was that the work would be done at the moment of Judgement; see Comm. on 1Co 3:13-15: and this passage is quite in harmony with that view.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

In the midst of the street thereof. Some connect these words with the preceding. So Rev.

On either side [εντευθεν και εντευθεν] . For the latter ejnteuqen read ejkeiqen, as render, as Rev., on this side and on that.

Tree [ξυλον] . See on Luk 23:31, and Rev 2:7.

Twelve manner of fruits [καρπους δωδεκα] . Lit., twelve fruits. Some render crops or harvests of fruit. On these two verses compare Eze 47:1 - 12; Joe 3:18; Zec 14:8.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.