The River of Life Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations. No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him. They will see his face, and his name will be on their foreheads. And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.
Jesus Is Coming And he said to me, “These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place.”
“And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book.”
I, John, am the one who heard and saw these things. And when I heard and saw them, I fell down to worship at the feet of the angel who showed them to me, but he said to me, “You must not do that! I am a fellow servant with you and your brothers the prophets, and with those who keep the words of this book. Worship God.”
And he said to me, “Do not seal up the words of the prophecy of this book, for the time is near. Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy.”
“Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end.”
Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates. Outside are the dogs and sorcerers and the sexually immoral and murderers and idolaters, and everyone who loves and practices falsehood.
“I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.”
The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price.
I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.
He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus!
Barnes’ Notes on the Bible Now the works of the flesh – What the flesh, or what corrupt and unrenewed human nature produces. Are manifest – Plain, well-known. The world is full of illustrations of what corrupt human nature produces, and as to the existence and nature of those works, no one can be ignorant. It is evident here that the word σὰρξ sarx, “flesh,” is used to denote corrupt human nature, and not merely the body; since many of the vices here enumerated are the passions of the mind or the soul, rather than of the body. Such are “wrath,” “strife,” “heresies,” “envyings,” etc., which cannot be said to have their seat in the body. If the word, therefore, is used to denote human nature, the passage furnishes a sad commentary on its tendency, and on the character of man. It is closely parallel to the declaration of the Saviour in Matthew 15:19. Of the nature of most of these sins, or works of the flesh, it is unnecessary to offer any comment. They are not so rare as not to be well known, and the meaning of the words requires little exposition. In regard to the existence of these vices as the result of human nature, the notes at Romans 1 may be examined; or a single glance at the history of the past, or at the present condition of the pagan and a large part of the Christian world, would furnish an ample and a painful demonstration.
Benson Commentary Galatians 5:19-21. Now the works of the flesh — By which that inward corrupt principle is discovered; are manifest — Are plain and undeniable. He says works, in the plural, because those of the flesh are distinct from, and often inconsistent with each other. But the fruit of the Spirit is mentioned in the singular, (Galatians 5:22,) the graces thereof being all consistent, and connected together. Which are these — He enumerates those works of the flesh to which the Galatians were most inclined, and those parts of the fruit of the Spirit of which they stood in the greatest need; adultery — A crime to be considered in the first rank of enormities, as being the most prejudicial to society, destroying conjugal happiness, introducing confusion and ruin into families, alienating the affection of parents from their children, causing them to neglect their education; fornication — Which, how light soever heathen may make it, is in the sight of God a very grievous offence; uncleanness — Of every kind and degree; lasciviousness — All immodesty, as the indulging of wanton thoughts, and reading lascivious books. The Greek word means any thing, inward or outward, that is contrary to chastity; idolatry — The worshipping of idols; this sin is justly reckoned among the works of the flesh, because the worship paid to many of the gods consisted in the most impure fleshly gratifications; witchcraft — Or sorcery, as Macknight renders φαρμακεια, observing, that the expression “being placed immediately after idolatry, means those arts of incantation and charming, and all the pretended communications with invisible and malignant powers, whereby the heathen priests promoted the reverence and worship of their idol gods, and enriched themselves. In this sense the word is used concerning Babylon, (Revelation 18:23,) εν τη φαρμακεια σου, By thy sorcery were all nations deceived; that is, by a variety of wicked arts and cheats, the nations were deluded to support Babylon in her idolatries and corruptions. Hatred — Or enmities, as εχθραι signifies; variance — Ερεις, strifes; emulations — Transports of ill-placed and ill-proportioned zeal; wrath — Θυμοι, resentments; εριθειαι, contentions, as the word appears here to signify; seditions — Or divisions, in domestic or civil matters; heresies — Parties formed in religious communities; who, instead of maintaining true candor and benevolence, renounce and condemn each other. Envyings — Frequently manifesting themselves against the prosperity and success of others; murders — Which are often the effect of such evil dispositions and practices as those above mentioned; and, to complete the catalogue, all kinds of irregular self-indulgence, and particularly drunkenness — Which renders a man worse than a beast; and those disorderly and gluttonous revellings — Or luxurious entertainments, by which the rational powers are, in a great measure, extinguished, or, at least, rendered incapable of performing their offices in a proper manner. Some of the works here mentioned are wrought principally, if not entirely, in the mind, and yet they are called works of the flesh. Hence it is clear that the apostle does not, by the flesh, mean the body, or sensual appetites and inclinations only, but the corruption of human nature, as it spreads through all the powers of the soul, as well as the members of the body; of which I tell you before — Before the event; I forewarn you; as I have told you also in time past — When I was present with you; that they who do such things — Who are guilty of such evil practices; shall not inherit the kingdom of God — Whatever zeal they may pretend for the externals of religion, in any of the forms of it. Awful declaration!
Matthew Henry’s Concise Commentary 5:16-26 If it be our care to act under the guidance and power of the blessed Spirit, though we may not be freed from the stirrings and oppositions of the corrupt nature which remains in us, it shall not have dominion over us. Believers are engaged in a conflict, in which they earnestly desire that grace may obtain full and speedy victory. And those who desire thus to give themselves up to be led by the Holy Spirit, are not under the law as a covenant of works, nor exposed to its awful curse. Their hatred of sin, and desires after holiness, show that they have a part in the salvation of the gospel. The works of the flesh are many and manifest. And these sins will shut men out of heaven. Yet what numbers, calling themselves Christians, live in these, and say they hope for heaven! The fruits of the Spirit, or of the renewed nature, which we are to do, are named. And as the apostle had chiefly named works of the flesh, not only hurtful to men themselves, but tending to make them so to one another, so here he chiefly notices the fruits of the Spirit, which tend to make Christians agreeable one to another, as well as to make them happy. The fruits of the Spirit plainly show, that such are led by the Spirit. By describing the works of the flesh and fruits of the Spirit, we are told what to avoid and oppose, and what we are to cherish and cultivate; and this is the sincere care and endeavour of all real Christians. Sin does not now reign in their mortal bodies, so that they obey it, Ro 6:12, for they seek to destroy it. Christ never will own those who yield themselves up to be the servants of sin. And it is not enough that we cease to do evil, but we must learn to do well. Our conversation will always be answerable to the principle which guides and governs us, Ro 8:5. We must set ourselves in earnest to mortify the deeds of the body, and to walk in newness of life. Not being desirous of vain-glory, or unduly wishing for the esteem and applause of men, not provoking or envying one another, but seeking to bring forth more abundantly those good fruits, which are, through Jesus Christ, to the praise and glory of God.
Can that sinner be turned into a saint? Can that twisted life be put right? There is only one answer: ‘O Lord, Thou knowest, I don’t.’ Never trample in with religious common sense and say—‘Oh, yes, with a little more Bible reading and devotion and prayer, I see how it can be done.’ It is much easier to do something than to trust in God; we mistake panic for inspiration. That is why there are so few fellow-workers with God and so many workers for Him. We would far rather work for God than believe in Him. Am I quite sure that God will do what I cannot do? I despair of men in the degree in which I have never realized that God has done anything for me. Is my experience such a wonderful realization of God’s power and might that I can never despair of anyone I see? Have I had any spiritual work done in me at all? The degree of panic is the degree of the lack of personal spiritual experience. “Behold, O my people, I will open your graves.” When God wants to show you what human nature is like apart from Himself, He has to show it you in yourself. If the Spirit of God has given you a vision of what you are apart from the grace of God (and He only does it when His Spirit is at work), you know there is no criminal who is half so bad in actuality as you know yourself to be in possibility. My ‘grave’ has been opened by God and “I know that in me (that is in my flesh) dwelleth no good thing.” God’s Spirit continually reveals what human nature is like apart from His grace.
“This is the rest wherewith ye may cause the weary to rest; and this is the refreshing.” (Isa. 28:12)
WHY dost thou worry thyself? What use can thy fretting serve? Thou art on board a vessel which thou couldst not steer even if the great Captain put thee at the helm, of which thou couldst not so much as reef a sail yet thou worriest as if thou wert captain and helmsman. Oh, be quiet; God is Master! Dost thou think that all this din and hurly-burly that is abroad betokens that God has left His throne? No, man, His coursers rush furiously on, and His chariot is the storm; but there is a bit between their jaws, and He holds the reins, and guides them as He wills! Jehovah is Master yet; believe it; peace be unto thee! be not afraid.—C. H. Spurgeon.
“Tonight, my soul, be still and sleep;
The storms are raging on God’s deep—
God’s deep, not thine; be still and sleep.
“Tonight, my soul, be still and sleep;
God’s hands shall still the tempter’s sweep—
God’s hands, not thine; be still and sleep.
“Tonight, my soul, be still and sleep;
God’s love is strong while night hours creep—
God’s love, not thine; be still and sleep.
“Tonight, my soul, be still and sleep;
God’s heaven will comfort those who weep—
God’s heaven, not thine; be still and sleep.”
I entreat you, give no place to despondency. This is a dangerous temptation—a refined, not a gross temptation of the adversary. Melancholy contracts and withers the heart, and renders it unfit to receive the impressions of grace. It magnifies and gives a false coloring to objects, and thus renders your burdens too heavy to bear. God’s designs regarding you, and His methods of bringing about these designs, are infinitely wise. —Madame Guyon.
‘Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.’ Exodus 20:7 SUGGESTED FURTHER READING: Isaiah 58:1–14
Some would applaud themselves and think themselves clear thus far, but are there no other ways of taking God’s name in vain? Yes, many do it as often as they pray. See Matthew 15:8. Do you ask what you do not desire and confess what you do not feel? Is not this to take the name of God in vain? Does it not prove that you think him altogether such a one as yourselves, nay, more easily imposed on, more safely to be trifled with, than a poor fallible mortal? Strange it is to think that many not only content themselves with this lip service, but make it the meritorious ground of their hope, and fancy themselves religious because they come so often to church to mock the power that made them. But hardly can any wickedness be imagined more daring and provoking to the most high than such a religion as this. Farther, as many of you as choose to be called Christians and live in the allowed practice of known sin, your whole lives may be considered as one continual breach of this command. In all you say and do, you blaspheme that holy name by which you are called—and still more so, if you are professed friends and favourers of the gospel. By your means the ways of truth are evil spoken of. You give occasion to those offences of which it is said, Woe to that man by whom the offence cometh [Matthew 18:7]. You injure the cause, stumble the weak, grieve the Lord’s people and make his enemies rejoice. Better it would be never to have known the way of righteousness, than thus to abuse your knowledge. Your case is awfully dangerous indeed.
FOR MEDITATION: ‘And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you’ (Matthew 6:5–6, NIV).
This is my personal collection of thoughts and writings, mainly from much smarter people than I, which challenge me in my discipleship walk. Don't rush by these thoughts, but ponder them.
Milo 