Revelation 22:20

As to the expression "quickly," it is to be understood either on the principle

(1) that one day is with the Lord as a thousand years; or

(2) that there are many advents of Christ besides that last glorious one of which the New Testament says so much.

In support of this it is to be noted that the prophecies of this book, as other prophecies, refer to classes of events, and not exclusively to any one event. Hence, wherever there is like conduct, whether good or evil, there will be like recompense. Persecuting governments, and religions upholding them, will bring down on themselves Divine judgments. Such conditions of things were present when St. John wrote, and the punishment of them was speeding on to its fulfilment. So we prefer to understand the words of our text. Now, of the comings of Christ there are four, though not to all of them can the "quickly" of the text be applied, except on the principle first named above, and which St. Peter teaches us.

I. TO PUNISH NOTORIOUS WRONG. The destruction of Jerusalem was then, when St. John wrote, nigh at hand. The overthrow of the persecuting, pagan Roman empire was not far off; and, again and again, in the judgments that have befallen nations and wicked rulers and Churches, of which the records of history tell so much, may be seen fulfilments of this word. And without any vindictive spirit, from pure love of truth and righteousness, and from concern for human well being, the faithful Church has responded, and will respond, to the announcement of Christ's advent for this end: "Amen. Even so," etc. What a solemn reminder does this give to those who, in daring, presumptuous way, sin against God! In the midst of their proud defiance of the Lord, he may - it is likely that he will - come and judge them for their sins.

II. TO REIGN ON EARTH. That he will thus come the Scripture statements plainly declare. And these statements are very numerous. This coming of the Lord is perpetually referred to in the New Testament, and is predicted likewise in the Old Testament. No doubt the apostles believed it would be in their time. The Lord had not said it would not, and hoping that it might - their wish becoming father to their thought - they spoke and wrote as if it would. We are distinctly forbidden to look to them for information as to the date of this advent, for the Lord said to them, "It is not for you to know." Therefore any words of theirs that seem to imply, as they do, the speedy coming of Christ, are to be read with this remembrance, that it was not given to them to speak authoritatively on this matter. And in the later Epistles it is evident that their earlier thoughts had become modified, and they had learnt to contemplate as probable the fact that the Lord's advent would not be in their time; and hence they give directions for the ordering of the Church after they are gone (cf. Second Epistle to Timothy, etc.). And the declarations concerning our Lord's advent to reign on earth are to be understood literally. Many, no doubt, affirm that they are to be all interpreted of a spiritual reign, and to be explained as figures, metaphors, and the like. But we have a principle of interpretation laid down for us in the predictions concerning our Lord's first advent. What was there said of him literally came to pass. A large part of the gospel history may be compiled from those ancient prophecies which told of what literally came true in the life and death of our Lord. The Scriptures were fulfilled in him in no figurative, but in a literal sense. So was it, and, therefore, we believe, so will it be. And when we think of what is involved in the coming of our Lord to reign - of glory to God, of good to man - how can the Church do otherwise than say, "Amen. Even so," etc.?

III. TO RECEIVE US UNTO HIMSELF. For death is for us practically a coming of the Lord. We go to be with him; he comes to receive us. And this, at the furthest, will be "quickly." "Brief life is here our portion." Few and evil are the days of our pilgrimage. And to this coming the believer assents. Not from any fretful longing to have done with this life - such longing is always more or less morbid, though explicable and excusable under the distressing circumstances in which it is felt and uttered - but to Christians, as to others, life is and should be sweet, precious, clung to. But his "Amen" here is that of submission, of cheerful assent and acquiescence to the Lord's will. For him death has no terrors, but is the entrance on eternal joy. Nevertheless, the ties of earth, the claims and needs of those we love, are many and strong, and therefore for their sake life is precious. Otherwise death has no sting.

IV. TO JUDGE THE WORLD. This is not the same as his coming to reign. Then he shall come for his saints, but in this last advent he shall come with them. Then shall the great white throne be set up, then shall be gathered all nations, and then the final judgment take place. And this, too, for each one of us, comes "quickly." For after death it virtually takes place. We each go to our "own place." But can we each one say concerning this coming of the Lord, "Amen. Even so," etc.? - S.C.

He which testifieth these things, saith, surely I come quickly.

1. He will come again with inexpressible dignity and grandeur.

2. The resurrection of the dead is another glorious result of our Saviour's second appearance.

3. The dissolution of this globe will be the awful consequence, also, of our Saviour's reappearance.


1. Jesus will come again to vindicate the honour of the Divine administration, and to evince the admirable wisdom and justice with which it has been administered.

2. The eternal separation of the virtuous from the wicked.

3. The equitable and unerring distribution of eternal rewards and punishments which will then take place.Lessons:

1. The consideration of our Saviour's second coming to reward every one according to his works, should have a permanent influence on our present temper and conduct.

2. The appointment of our Saviour to be our Judge is a merciful condescension to the weakness and imperfection of our natures, which would be overwhelmed by the infinite splendour of that Almighty Being, in whose presence the angels cover their faces with their wings, which would be otherwise dazzled with such immensity of glory.

(A. Stirling, LL. D.)

Even so come, Lord Jesus
There are four states of mind amongst men in relation to the last day. Some are indifferent to it, as were the antediluvians in relation to the Deluge; some scornfully deny it, as did the infidels in the days of Peter; some are horror-stricken at it, as were the demoniacs in the time of Christ; and some welcome it, as John did now. Three things are implied in this last state of mind —





A state of expectation tries faith and feeds it too. The veil which hides, suggests. A doubtful bestowment, to be able to raise it before the time! Hope nurses energy. Energy is trained in mingled knowledge and ignorance.

I. THE EFFACING OF OUR SOULS FOR THE FULNESS OF FELLOWSHIP WITH CHRIST. The life we live is a longing. There is discord which only Jesus can resolve. There is possibility which in the light of His presence will see this out into fact. Gloom, in which we wait with our eyes towards the east, waiting for the sun-rising. We are children crying for the Comforter.

II. THE PURPOSE OF OUR HEARTS TO BE PREPARED FOR THE HIGHER SERVICE. Come and give us our place in Thy kingdom. Come and take up the fruits of our life into Thy garner, and make them the seed-corn of the everlasting future. The response of the lips will be the key-note; the fullest most varied existence will never lose it; on that the music will rest and melt into the praise of Heaven.

(R. Redford, LL. B.)

The primary reference in the words may be, and probably is, to His coming for the initiation of those august procedures in history which are prophetically recorded in the Book of Revelation; but also there may be an underlying reference in them to His appearing at death to the individual disciple. The death of the believer is always, in a true sense, the coming of Christ to him. Applying the words in this way, then, as having a possible personal relation to ourselves, the question naturally occurs: Can we take up and repeat this reply of the apostle, "Amen. Even so, come quickly, Lord Jesus?" John evidently spoke thus in all sincerity and solemn earnestness. But we may not feel, perhaps, that John was a type for us, since he surpassed us in so many things. He was "the beloved disciple." He had been admitted to a peculiar personal intimacy with Christ. Especially, perhaps, we think he could say this when he may have been at this time — it is not certain — in the decline of life, or already advanced in years; when, at any rate, he was dwelling in a world unfriendly to him and to his faith, without companions, without a home, a lonely exile upon the rock of Patmos. It was then only natural and proper, we may think, that he should utter this prayer to Christ. But we may not so freely repeat it after him. There is a certain tremor of hesitation, natural to the heart, in echoing the words. We have no right to offer such a prayer. Even John did not offer it until the Master had manifested to him His purpose of coming quickly, and then he simply responded to the declared will of the Lord. We may do that, I think, with equal cheerfulness and gladness. When the Master forewarns us that His coming is to be sudden and speedy, we may take up without hesitation, if we are His followers, the words of the apostle: "Amen. Even so, come, Lord Jesus!" The example of John justifies us in this. He was an eminent disciple; he had had peculiar intimacy of relation with the Master. But he was still a man who needed forgiveness, even as you and I do. He was a man only sanctified in part, as you and I are. Yet he spoke these words, because he knew the Master fully. He had known Him on earth, and he had now seen Him in heaven. He knew the sovereignty of the Lord, but he knew as well His spirit of self-sacrifice; he knew how He had died on the Cross when He need not have done so unless He had chosen, for the salvation of sinners. Therefore, knowing His tenderness as well as His holiness, His infinite sympathy as well as His sovereign and unlimited power, he could say: "Even so, I am not timid before Thy coming; Thy word does-not smite me with fear. Come, Lord Jesus. If we are, then, in fellowship with John, through a similar faith in the Divine Master, we also may take up and echo his words. Consider also why Christ comes at death to His disciple; what things He comes to accomplish.

1. He comes for the recognition of character in His beloved. For this, in part, His approach and death are made.

2. He comes also for the consummation of character in the disciple; not only to recognise it, but to bring it to its completeness. Every Christian grace has its vital root in faith, that is, in loyal and undoubting confidence toward the Son of God. And precisely as this faith becomes clear and firm, in that proportion the graces which spring from it are multiplied and enriched, are raised to a sweeter and mightier supremacy. When, then, at last faith culminates in vision, and we see the Lord — not merely in the evangelical records, not merely in the worship of the Church, or its manifesting sacraments, but "face to face" — then every grace which has been within us, in element and germ, shall rise to sudden superlative completeness, and to the fulness of perfect exhibition.

3. He comes, too, for the coronation of character, as well as for its recognition and its supreme consummation. Character, rooted in faith towards Himself, is the one thing precious on earth to Christ. The production of it in the human soul was the very purpose of His coming in the incarnation. His whole life on earth bore evidently upon this result. Every miracle said, "Believe in Me." Every gracious word of promise attracted to such belief in Him. And when this faith is ready to be transferred to the skies, Christ comes at death to consummate and to crown it. That is the fulfilment of His purpose in Redemption. He must crown the spirit which He seeks and loves. Therefore it was that John could say, "Amen. Even so, Lord, come quickly." And so we need not, either of us, fear, if we are in the faith and fellowship of John, to take upon our lips the same sublime and solemn words.

4. I think that here is suggested a fair preliminary test of experience in us. Suppose that Christ were to come to us at this moment, that for us the earth swung suddenly away into darkness and silence, that unto us the heavens were opened" would He find in us that which He at this instant would accept and approve? Should we be able to welcome Him now at that swift coming?

5. If we can meet this test we need no more to be afraid of sudden death. Within ourselves is that which Christ Himself hath wrought, in which He has gladness. Then we shall share, when we die, in the glory of the transfigured Lord; not seeing it merely, as silently and suddenly it came to the Apostles, but ourselves being participants in it. And that will be all that death is to the disciple.

(R. S. Storrs, D. D.)

David, John
Amen, Declares, Gives, Quickly, Says, Solemnly, Surely, Testifies, Testifieth, Testifying, Truly, Witness, Yea, Yes
1. The river of the water of life.
2. The tree of life.
5. The light of the city of God is himself.
7. Jesus Is Coming.
9. The angel will not be worshipped.
18. Nothing may be added to the word of God, nor taken away.

Dictionary of Bible Themes
Revelation 22:20

     1461   truth, nature of
     2018   Christ, divinity
     2423   gospel, essence
     2565   Christ, second coming
     4925   delay, divine
     5396   lordship, of Christ
     7933   Lord's Supper

Revelation 22:20-21

     8634   amen

Come and Welcome
Nay, further than this, this is not only Christ's cry to you; but if you be a believer, this is your cry to Christ--"Come! come!" You will be longing for his second advent; you will be saying, "Come quickly, even so come Lord Jesus." And you will be always panting for nearer and closer communion with him. As his voice to you is "Come," even so will be your prayer to him, "Come, Lord, and abide in my house. Come, and consecrate me more fully to thy service; come, and without a rival reign; come, occupy
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Sanctification and Justification (Continued).
"He that is holy, let him be holy still." --Rev. xxii. 11. The divine Righteousness, having reference to the divine Sovereignty, in one sense does not manifest itself until God enters into relationship with the creatures. He was glorious in holiness from all eternity, for man's creation did not modify His Being; but His righteousness could not be displayed before creation, because right presupposes two beings sustaining the jural relation. An exile on an uninhabited island can not be righteous nor
Abraham Kuyper—The Work of the Holy Spirit

The Need of the New Testament Scripture.
"For I testify onto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book."--Rev. xxii. 18. If the Church after the Ascension of Christ had been destined to live only one lifetime, and had been confined only to the land of the Jews, the holy apostles could have accomplished their task by verbal teaching. But since it was to live at least for eighteen centuries, and to be extended over
Abraham Kuyper—The Work of the Holy Spirit

Rivers in the Desert
T. P. Rev. xxii. I Glorious River of God's pleasures, Well of God's eternal bliss, Thirsting now no more for ever, Tread we this waste wilderness. O for words divine to tell it, How along that River's brink, Come the weak, the worn, the weary, There the tides of joy to drink! "Drink abundantly, beloved," Speaks the Voice so sweet and still; "Of the life, and love, and glory, Freely come and drink your fill." Every longing stilled for ever, As the face of God we see-- Whom besides have we in heaven,
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Wesley at Sevenoaks
Monday, October 16.--I went to Tunbridge Wells and preached to a serious congregation on Revelation 22:12. Tuesday, 17. I came back to Sevenoaks and in the afternoon walked over to the Duke of Dorset's seat. The park is the pleasantest I ever saw; the trees are so elegantly disposed. The house, which is at least two hundred years old, is immensely large. It consists of two squares, considerably bigger than the two quadrangles in Lincoln College. I believe we were shown above thirty rooms, beside
John Wesley—The Journal of John Wesley

The Water of Life;
OR, A DISCOURSE SHOWING THE RICHNESS AND GLORY OF THE GRACE AND SPIRIT OF THE GOSPEL, AS SET FORTH IN SCRIPTURE BY THIS TERM, THE WATER OF LIFE. BY JOHN BUNYAN. 'And whosoever will, let him take the water of life freely.'--Revelation 22:17 London: Printed for Nathanael Ponder, at the Peacock in the Poultry, 1688. ADVERTISEMENT BY THE EDITOR. Often, and in every age, the children of God have dared to doubt the sufficiency of divine grace; whether it was vast enough to reach their condition--to cleanse
John Bunyan—The Works of John Bunyan Volumes 1-3

The Jerusalem Sinner Saved;
John Bunyan—The Works of John Bunyan Volumes 1-3

The Last Words of the Old and New Testaments
'Lest I come and smite the earth with a curse.'--MALACHI iv. 6. 'The grace of our Lord Jesus Christ be with you all. Amen.'--REVELATION xxii. 21. It is of course only an accident that these words close the Old and the New Testaments. In the Hebrew Bible Malachi's prophecies do not stand at the end; but he was the last of the Old Testament prophets, and after him there were 'four centuries of silence.' We seem to hear in his words the dying echoes of the rolling thunders of Sinai. They gather up the
Alexander Maclaren—Expositions of Holy Scripture

God's Will and Man's Will
The great controversy which for many ages has divided the Christian Church has hinged upon the difficult question of "the will." I need not say of that conflict that it has done much mischief to the Christian Church, undoubtedly it has; but I will rather say, that it has been fraught with incalculable usefulness; for it has thrust forward before the minds of Christians, precious truths, which but for it, might have been kept in the shade. I believe that the two great doctrines of human responsibility
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

The Properties of Sanctifying Grace
By a property (proprium, {GREEK SMALL LETTER IOTA WITH PSILI AND OXIA}{GREEK SMALL LETTER DELTA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER OMICRON}{GREEK SMALL LETTER NU}) we understand a quality which, though not part of the essence of a thing, necessarily flows from that essence by some sort of causation and is consequently found in all individuals of the same species.(1155) A property, as such, is opposed to an accident (accidens, {GREEK SMALL LETTER SIGMA}{GREEK SMALL LETTER UPSILON}{GREEK
Joseph Pohle—Grace, Actual and Habitual

Of Love to God
I proceed to the second general branch of the text. The persons interested in this privilege. They are lovers of God. "All things work together for good, to them that love God." Despisers and haters of God have no lot or part in this privilege. It is children's bread, it belongs only to them that love God. Because love is the very heart and spirit of religion, I shall the more fully treat upon this; and for the further discussion of it, let us notice these five things concerning love to God. 1. The
Thomas Watson—A Divine Cordial

"The Lord Hath Need of Him. " Mark xi, 3
What! of an Ass? Yes, "God hath chosen the foolish things of the world." He gets renown to Himself by "using things which are despised." Let us never despair of the most foolish of men, if he become the servant of Jesus. It is said of the great John Hunt, that when a young man, he gave no promise of the talents he shewed in the work of the Ministry. We have spoken with one who knew him before his conversion, who made us smile as he described his gait and style of life. Yet this ungainly ploughboy
Thomas Champness—Broken Bread

Luke's History: what it Professes to Be
AMONG the writings which are collected in the New Testament, there is included a History of the life of Christ and of the first steps in the diffusion of his teaching through the Roman world, composed in two books. These two books have been separated from one another as if they were different works, and are ordinarily called "The Gospel according to Luke" and "The Acts of the Apostles". It is, however, certain from their language, and it is admitted by every scholar, that the two books were composed
Sir William Mitchell Ramsay—Was Christ Born in Bethlehem?

Three Inscriptions with one Meaning
'Thou shalt make a plate of pure gold, and grave upon it ... HOLINESS TO THE LORD.'--EXODUS xxviii. 36. 'In that day there shall be upon the bells of the horses, HOLINESS UNTO THE LORD.'--ZECH. xiv. 20. 'His name shall be in their foreheads.'--REV. xxii. 4. You will have perceived my purpose in putting these three widely separated texts together. They all speak of inscriptions, and they are all obviously connected with each other. The first of them comes from the ancient times of the institution
Alexander Maclaren—Expositions of Holy Scripture

Thirty-First Day. Holiness and Heaven.
Seeing that all these things shall be dissolved, what manner of men ought ye to be in all holy living and godliness?'--2 Pet. iii. 11. 'Follow after the sanctification without which no man shall see the Lord.'--Heb. xii. 14. 'He that is holy, let him be made holy still.... The grace of the Lord Jesus be with the holy ones. Amen.'--Rev. xxii. 11, 21. O my brother, we are on our way to see God. We have been invited to meet the Holy One face to face. The infinite mystery of holiness, the
Andrew Murray—Holy in Christ

All are Commanded to Pray --Prayer the Great Means of Salvation
CHAPTER I. ALL ARE COMMANDED TO PRAY--PRAYER THE GREAT MEANS OF SALVATION, AND POSSIBLE AT ALL TIMES BY THE MOST SIMPLE. Prayer is nothing else but the application of the heart to God, and the interior exercise of love. St Paul commands us to "pray without ceasing" (1 Thess. v. 17). Our Lord says: "Take ye heed, watch and pray." "And what I say unto you, I say unto all" (Mark xiii. 33, 37). All, then, are capable of prayer, and it is the duty of all to engage in it. But I do not think that all are
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

That Worthy Name.
James ii:7. IN the second chapter of the Epistle of James the Holy Spirit speaks of our ever blessed Lord as "that worthy Name." Precious Word! precious to every heart that knows Him and delights to exalt His glorious and worthy Name. His Name is "far above every Name that is named, not only in this world, but also in that which is to come." (Ephes. i:21.) It is "as ointment poured forth" (Song of Sol. i:3); yea, His Name alone is excellent (Psalm cxlviii:13). But according to His worth that blessed
Arno Gaebelein—The Lord of Glory

The Apostles Chosen
As soon as he returned victorious from the temptation in the wilderness, Jesus entered on the work of his public ministry. We find him, at once, preaching to the people, healing the sick, and doing many wonderful works. The commencement of his ministry is thus described by St. Matt. iv: 23-25. "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness, and all manner of disease among the people. And his fame went throughout
Richard Newton—The Life of Jesus Christ for the Young

An Essay on the Mosaic Account of the Creation and Fall of Man
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties,
Nathaniel Lardner—An Essay on the Mosaic Account of the Creation and Fall of Man

Gregory the Great, Bishop of Rome.
IT pleased God, to whom all his works are known from eternity, to prepare Gregory by a twofold process, for the great and difficult work of the guidance of the Western Church, then agitated by so many storms. Destined to be plunged into the midst of an immense multitude of avocations of the most varied character, he was trained to bear such a burden by administering, until his fortieth year, an important civil office. Then, yielding to a long-felt yearning of his heart, he retired into a monastery,
Augustus Neander—Light in the Dark Places

Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone].
Thomas Watson—A Body of Divinity

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