And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
6. It is done ] We should read the plural: the word therefore is not an exact repetition of that in Rev 16:17. If we ask, what is the subject to this verb, “ They are come into being,” perhaps the best answer is “all things.” The new universe of which the creating Word has just gone forth, has now been made, “and God sees that it is good.”
Alpha and Omega ] As in Rev 1:8 (not 11), Rev 22:13. Here, as in the former passage, it is God the Father that speaks.
of the fountain of the water of life ] See Rev 7:17 and note, Rev 22:1: also our Lord’s words in St John’s Gospel, Joh 4:14, Joh 7:38. The last quoted passage is, with a touching grotesqueness confounded with this in the Epistle describing the Martyrs of Gaul (Eus. H. E. v. i. 18).
freely ] i.e. not “abundantly,” but gratis: cf. Isa 55:1.
Fuente: The Cambridge Bible for Schools and Colleges
And he said unto me – That is, he that sat on the throne – the Messiah.
It is done – It is finished, complete; or, still more expressively, it is – gegonan. An expression remarkably similar to this occurs in Joh 19:30, when the Saviour on the cross said, It is finished. The meaning in the passage before us evidently is, The great work is accomplished; the arrangement of human affairs is complete. The redeemed are gathered in; the wicked are cut off; truth is triumphant, and all is now complete – prepared for the eternal state of things.
I am Alpha and Omega, the beginning and the end – This language makes it morally certain that the speaker here is the Lord Jesus, for it is the very language which he uses of himself in Rev 1:11. See its meaning explained in the notes on Rev 1:8. If it is applied to him here, it proves that he is divine, for in the following verse (7) The speaker says that he would be a God to him who should overcome. The meaning of the language as used here, regarded as spoken by the Redeemer at the consummation of all things, and as his people are about entering into the abodes of blessedness, is, I am now indeed the Alpha and the Omega – the first and the last. The attributes implied in this language which I claimed for myself are now verified in me, and it is seen that these properly belong to me. The scheme for setting up a kingdom in the lost world began in me, and it ends in me – the glorious and triumphant king.
I will give unto him that is athirst – See the Mat 5:6 note; Joh 4:14; Joh 7:37 notes.
Of the fountain of the water of life – An image often used in the Scriptures to represent salvation. It is compared with a fountain that flows in abundance, where all may freely slake their thirst.
Freely – Without money and without price (Isa 55:1 note; Joh 7:37 note); the common representation in the Scriptures. The meaning here is, not that he would do this in the future, but that he had shown that this was his character, as he had claimed, in the same way as he had shown that he was the Alpha and the Omega. The freeness and the fulness of salvation will be one of the most striking things made manifest when the immense hosts of the redeemed shall be welcomed to their eternal abodes.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. It is done.] All is determined, and shall be fulfilled in due time. The great drama is finished, and what was intended is now completed; referring to the period alluded to by the angel.
I am Alpha and Omega] See Clarke on Re 1:8.
The fountain of the water of life] See on Joh 4:10; Joh 4:14; Joh 7:37, &c.
The rabbins consider the fountain of the world to come as one of the particular blessings of a future state. In Sanhedrim, Aboth R. Nathan, c. 31, it is said, “He will show them the excellency of the fountain of the future world, that they may accurately see and consider, and say, Wo to us! what good have we lost! and our race is cut off from the face of the earth.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And he said unto me, It is done; the world is at an end, and all my threatenings against my enemies, and promises to my people, are now fulfilled, in the eternal damnation of the one, and deliverance and salvation of the other.
I am Alpha and Omega, the beginning and the end: I first made the world, and I have put a period to it. I first gave out those promises and threatenings, and I have now fulfilled them.
I will give unto him that is athirst of the fountain of the water of life freely; and my people who have thirsted after my righteousness and salvation, now have it freely, and shall drink, and drink abundantly.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. It is donethe same Greekas in Re 16:17. “It iscome to pass.” So Vulgate reads with English Version.But A reads, “They (‘these words,‘ Re21:5) are come to pass.” All is as sure as if it actuallyhad been fulfilled for it rests on the word of the unchanging God.When the consummation shall be, God shall rejoice over the work ofHis own hands, as at the completion of the first creation God saweverything that He had made, and behold it was very good (Ge1:31).
Alpha . . . OmegaGreekin A and B, “the Alpha . . . the Omega” (Re1:18).
give unto . . . athirst . . .water of life (Rev 22:17;Isa 12:3; Isa 55:1;Joh 4:13; Joh 4:14;Joh 7:37; Joh 7:38).This is added lest any should despair of attaining to this exceedingweight of glory. In our present state we may drink of the stream,then we shall drink at the Fountain.
freelyGreek,“gratuitously”: the same Greek as is translated, “(Theyhated Me) without a cause,” Joh15:25. As gratuitous as was man’s hatred of God, sogratuitous is God’s love to man: there was every cause inChrist why man should love Him, yet man hated Him; there was everycause in man why (humanly speaking) God should have hated man, yetGod loved man: the very reverse of what might be expected took placein both cases. Even in heaven our drinking at the Fountain shall beGod’s gratuitous gift.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he said unto me, it is done,…. The end of all things is come; it is all over with the first heaven and earth; these are no more, and the new heaven and earth are finished: there seems to be an allusion to the old creation, he spake, and it was done, Ps 33:9. The whole election of grace is completed; every individual vessel of mercy is called by grace; all the saints are brought with Christ, and their bodies raised, and living saints changed, and all together are as a bride prepared for her husband; and the nuptials are now solemnized; all the promises and prophecies relating to the glorious state of the church are now fulfilled; the mystery of God, spoken by his servants, is finished; the kingdom of Christ is complete, and all other kingdoms are destroyed; the day of redemption is come; the salvation of the saints is perfect; what was finished on the cross, by way of impetration, is now done as to application; all are saved with an everlasting salvation.
I am Alpha and Omega, the beginning and the end; which are expressive of the primacy, perfection, and eternity of Christ; of his being the sum and substance, the first cause and last end of all things, relating both to the old and new world, to things temporal and spiritual;
[See comments on Re 1:8].
I will give unto him that is athirst of the fountain of the water of life freely; he that is athirst is one that is so not in a natural, much less in a sinful, but in a spiritual sense; who as he has thirsted after Christ, and salvation by him; after pardon of sin, and a justifying righteousness; after communion with Christ, and conformity to him, and a greater degree of knowledge of him; so after the glories of his kingdom, and the happiness of a future state: to such an one Christ promises to give such large measures of grace and glory, and in such abundance, as will continue to refresh and delight, and as may be compared to a fountain of living water, namely, for refreshment, abundance, and continuance; and all this he will give “freely”, without money, and without price; for as pardon, and righteousness, and the whole of salvation, are all of free grace, so are all the enjoyments of the kingdom state, the riches, honours, and glories of it, and eternal life itself; also plentifully, and in great abundance, and answers to the Hebrew word ; see Nu 11:5.
Fuente: John Gill’s Exposition of the Entire Bible
They are come to pass (). Second perfect active indicative of with – for –. See 16:17 for a like use of , “They have come to pass.” Here again it is the voice of God because, as in 1:8, He says:
I am the Alpha and the Omega ( ) with the addition “the beginning and the end” ( ), the whole used in 22:13 of Christ. In Isa 44:6 there is something like the addition, and in Col 1:18; Rev 3:14 is applied to Christ, while here God is the First Cause () and the Finality () as in Rom 11:36; Eph 4:6. But God works through Christ (John 1:3; Heb 1:2; Col 1:12-20). God is the bountiful Giver (Jas 1:5; Jas 1:17) of the Water of Life. See Rev 7:17; Rev 22:1; Rev 22:17 for this metaphor, which is based on Isa 55:1. It is God’s own promise ( ), “I will give.”
Of the fountain ( ). For this partitive use of see Mt 25:8, without Re 2:17.
Freely (). See Matt 10:8; John 4:10; Rom 3:24; Acts 8:20; Rev 22:17.
Fuente: Robertson’s Word Pictures in the New Testament
It is done [] . The correct reading is gegonan they are come to pass; i e., these words.
Alpha and Omega. Both have the article, “the alpha,” etc. See on ch. Rev 1:8. Unto him that is athirst. Compare Isa 55:1.
Fountain [] . See on Joh 4:6.
Of the water of life. See Joh 4:10, 14. Compare Isa 12:3.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he said unto me, it is done,” (kai eipen moi gegonan) “And he said to me it has become,” or it has occurred. This means “it is as good, as certain, as if it were already done; Sin and wickedness, roots, stock, and branch are as good as already abolished, because they are already abolished in God’s future plans, Rev 10:6; Rev 16:17.
2) “I am Alpha and Omega,” (ego to Alpha kai to O) I am (exist as) the Alpha and the Omega,” all that may be expressed in the alphabet, in any language, from A to Z, he is, Rev 1:8; Rev 22:13.
3) “The beginning and the end,” (he arche kai to telos) “That is, the beginning (origin) and the end, (completion),” of all things that have existence, Heb 1:10-12.
4) “I will give to him that is athirst,” (ego to dipsonti doso) “I will give continuously, unceasingly, to the one thirsting,” to anyone who thirsts; Every provision of man’s need will be pre-prepared and available for his eternal fullness, satisfaction, and joy; Even before his children call, he will answer, Isa 65:24.
5) “Of the fountain of the water of life freely. “ (ek tes peges tou hudatos tes zoes dorean) “Out of the free flowing (artesian) fountain of the water of life freely,” to assure cleansing, purity, and satisfaction for every Spiritual, physical, and emotional need, Isa 55:1; Joh 4:10; Joh 4:14: Rev 7:17; Rev 22:17; Joh 7:37.
Fuente: Garner-Howes Baptist Commentary
(6) And he said unto me, It is done.Or, rather, They (the things promised) have come to pass. He spake, and it was done. The assurance is made trebly sure. I am making all things new. These words are true. They are fulfilled. Twice, says Bengel, twice it is said in this book It is done. First at the completion of the wrath of God in Rev. 16:17, and here again at the making of all things new.
I am Alpha and Omega, the beginning and the end . . .The definite article must be placed before Alpha and Omega. I am the Alpha and the Omega, the beginning and the end. He is the Alpha and Omega, whose words are faithful and true, and He is the beginning and the end, who is before all things and by whom all things consist (Col. 1:17; Joh. 1:1). He finishes as well as begins. He who begins the good work will perform it (Php. 1:6; Col. 1:20); all grace flows from Him; and all love flows back to Him, who is Love, who is the cause and end of all, who first makes us, and lastly makes us rest in Him. All the unsatisfied yearnings of the heart may find satisfaction in Him. Hence, perhaps, this promise, I to him that thirsteth will give out of the spring of the water of life freely. No promise shall failthe needy and thirsty so often invited to Him may find fresh springs of life in Him. (Comp. Isa. 55:1; Joh. 4:10-14; Joh. 7:37-38.) The blessing is promised freely, as an unbought gift, without money and without price. This is the genius of the good news of Godthe gift is free to all. He who understands this will not be afraid to say, Nothing in my hand I bring; and he who says this will be he who will also say, What things were gain to me, those I counted loss for Christ, so that he who brings everything brings nothing; and he who brings nothing brings everything, knowing that all is nothing.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. And he The sitter upon the throne.
It is done The great plan and work of redemption are completed.
Alpha and Omega Without a beginning or ending, he is the origin and completion of all things, as of this great plan.
I will give The divine speaker in these two verses describes the past and settled, in terms of the future: that is, he places himself at the origin, when the conditions of salvation were laid, utters them in the future tense, and thereby describes the fulfillment that has now and forever taken place. So in Rev 18:4-21, (where see notes,) the accomplished fall of Babylon is described in the future tense.
Fuente: Whedon’s Commentary on the Old and New Testaments
6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
Ver. 6. It is done ] As the punishment of the wicked, Rev 16:17 ; See Trapp on “ Rev 16:17 “ so the reward of the righteous is performed and accomplished.
I will give unto him ] Whereas some good soul might say, I would it were once done. Have patience (saith God), I will shortly give unto him that is athirst to drink of that torrent of pleasure, that runs at my right hand, without any either let or loathing.
” Clitorio quicunque sitim de fonte levarit,
Vina fugit, gaudetque meris abstemius undis.
Ovid. Metam.
Of the water of life, freely ] But merit mongers will not have it freely; therefore they shall go without it. Caelum gratis non accipiam, I will not accept heaven for nothing, saith Vega.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
“Tis done, all is over” (sc. or ). The perfecting of God’s work is followed, as in Isaiah 54-56, by a liberal promise of satisfaction to all spiritual desire, and the three ideas of consolation, eternal refreshment, and Divine fellowship are thus conjoined as in Rev 7:14-17 . Compare the fontal passage in Philo, de migrat Abr. 6 , , . , . The promise implies (like Isa 44:3 , not Isa 55:1 ) that thirst is accompanied by readiness and eagerness to accept the boon, which is free (6) and full ( ) and filial (Rev 21:7 ). The thirst fox God is opposed to the unbelief and vice which quench it, just as the victorious life is contrasted with the craven spirit which shrinks from the hardships and demands of faith. Similarly the life of strenuous obedience now enters on its majority; it comes into an estate of filial confidence to the great God, bestowed on all who acquit themselves nobly in their probation. By a rare touch (since Rev 3:22 ) in the Apocalypse, the individual Christian is singled out. Usually the writer is interested in the general body of Christians. Here, however, as in 2 3, religious individualism aptly follows the idea of personal promise and encouragement ( cf. Rev 22:17 ), as afterwards of judgment (Rev 22:11-12 ).
Fuente: The Expositors Greek Testament by Robertson
Revelation
CHRIST’S FINISHED AND UNFINISHED WORK
Joh 19:30
One of these sayings was spoken from the Cross, the other from the Throne. The Speaker of both is the same. In the one, His voice ‘then shook the earth,’ as the rending rocks testified; in the other, His voice ‘will shake not the earth only but also heaven’; for ‘new heavens and a new earth’ accompanied the proclamation. In the one, like some traveller ready to depart, who casts a final glance over his preparations, and, satisfied that nothing is omitted, gives his charioteer the signal and rolls away, Jesus Christ looked back over His life’s work, and, knowing that it was accomplished, summoned His servant Death, and departed. In the other, He sets His seal to the closed book of the world’s history, and ushers in a renovated universe. The one masks the completion of the work on which the world’s redemption rests, the other marks the completion of the age-long process by which the world’s redemption is actually realised. The one proclaims that the foundation is laid, the other that the headstone is set on the finished building. The one bids us trust in a past perfected work; the other bids us hope in the perfect accomplishment of the results of that work. Taken singly, these sayings are grand; united, they suggest thoughts needed always, never more needful than to-day.
I. We see here the work which was finished on the Cross.
Now, there, taking the words even in their most superficial sense, we come upon the strange peculiarity which marks off the life of Jesus Christ from every other life that was ever lived. There are no loose ends left, no unfinished tasks drop from His nerveless hands, to be taken up and carried on by others. His life is a rounded whole, with everything accomplished that had been endeavoured, and everything done that had been commanded. ‘His hands have laid the foundation; His hands shall also finish.’ He alone of the sons of men, in the deepest sense, completed His task, and left nothing for successors. The rest of us are taken away when we have reared a course or two of the structure, the dream of building which brightened our youth. The pen drops from paralysed hands in the middle of a sentence, and a fragment of a book is left. The painter’s brush falls with his palette at the foot of his easel, and but the outline of what he conceived is on the canvas. All of us leave tasks half done, and have to go away before the work is completed. The half-polished columns that lie at Baalbec are but a symbol of the imperfection of every human life. But this Man said, ‘It is finished,’ and ‘gave up the ghost.’ Now, if we ponder on what lies in that consciousness of completion, I think we find, mainly, three things.
Christ rendered a complete obedience. All through His life we see Him, hearing with the inward ear the solemn voice of the Father, and responding to it with that ‘I must’ which runs through all His days, from the earliest dawning of consciousness, when He startled His mother with ‘I must be about My Father’s business,’ until the very last moments. In that obedience to the all-present necessity which He cheerfully embraced and perfectly discharged, there was no flaw. He alone of men looks back upon a life in which His clear consciousness detected neither transgression nor imperfection. In the midst of His career He could front His enemies with ‘Which of you convinceth Me of sin?’ and no man then, and no man in all the generations that have elapsed since-though some have been blind enough to try it, and malicious enough to utter their attempts,-has been able to answer the challenge. In the midst of His career He said, ‘I do always the things that please Him’; and nobody then or since has been able to lay his finger upon an act of His in which, either by excess or defect, or contrariety, the will of God has not been fully represented. At the beginning of His career He said, in answer to the Baptist’s remonstrance, ‘It becometh us to fulfil all righteousness,’ and at the end of His career He looked back, and knowing that He had thus done what became Him-namely, fulfilled it all-He said, ‘It is finished!’
The utterance further expresses Christ’s consciousness of having completed the revelation of God. Jesus Christ has made known the Father, and the generations since have added nothing to His revelation. The very people, to-day, that turn away from Christianity, in the name of higher conceptions of the divine nature, owe their conceptions of it to the Christ from whom they turn. Not in broken syllables; not ‘at sundry times and in divers manners,’ but with the one perfect, full-toned name of God on His lips, and vocal in His life, He has declared the Father unto us. In the course of His career He said, ‘He that hath seen Me hath seen the Father’; and, looking back on His life of manifestation of God, He proclaimed, ‘It is finished!’ And the world has since, with all its thinking, added nothing to the name which Christ has declared.
The utterance farther expresses His consciousness of having made a completed, atoning Sacrifice. Remember that the words of my first text followed that awful cry that came from the darkness, and as by one lightning flash, show us the waves and billows rolling over His head. ‘My God! My God! why hast Thou forsaken Me?’ In that infinitely pathetic and profound utterance, to the interpretation of which our powers go but a little way, Jesus Christ blends together, in the most marvellous fashion, desolation and trust, the consciousness that God is His God, and the consciousness that He is bereft of the light of His presence. Brethren! I know of no explanation of these words which does justice to both the elements that are intertwined so intimately in them, except the old one, which listens to Him as they come from His quivering lip, and says, ‘The Lord hath made to meet on Him the iniquity of us all.’
Ah, brethren! unless there was something a great deal more than the physical shrinking from physical death in that piteous cry, Jesus Christ did not die nearly as bravely as many a poor, trembling woman who, at the stake or the block, has owed her fortitude to Him. Many a blood-stained criminal has gone out of life with less tremor than that which, unless you take the explanation that Scripture suggests of the cry, marred the last hours of Jesus Christ. Having drained the cup, He held it up inverted when He said ‘It is finished!’ and not a drop trickled down the edge. He drank it that we might never need to drink it; and so His dying voice proclaimed that ‘by one offering for sin for ever,’ He ‘obtained eternal redemption’ for us.
II. Now, secondly, note the work which began from the Cross.
Now it has very often been the case, as I take leave to think, that the interpretation of the former of these two texts has been of such a kind as to distort the perspective of Christian truth, and to obscure the fact of that continuous work of our Lord’s. Therefore it may not be out of place if, in a sentence or two, I recall to you the plain teaching of the New Testament upon this matter. ‘It is finished!’ Yes; and as the lower course of some great building is but the foundation for the higher, when ‘finished’ it is but begun. The work which, in one aspect, is the close, in another aspect is the commencement of Christ’s further activity. What did He say Himself, when He was here with His disciples? ‘I will not leave you comfortless, I will come to you.’ What was the last word that came fluttering down, like an olive leaf, into the bosoms of the men as they stood with uplifted faces gazing upon Him as He disappeared? ‘Lo! I am with you alway, even to the end of the ages.’ What is the keynote of the book which carries on the story of the Gospels in the history of the militant Church? ‘The former treatise have I made. . . of all that Jesus began both to do and to teach, until the day in which He was taken up’-and, being taken up, continued, in a new form, both the doing and the teaching. Thus that book, misnamed the Acts of the Apostles, sets Him forth as the Worker of all the progress of the Church. Who is it that ‘adds to the Church daily such as were being saved?’ The Lord. Who is it that opened the hearts of the hearers to the message? The Lord. Who is it that flings wide the prison-gates when His persecuted servants are in chains? The Lord. Who is it that bids one man attach himself to the chariot of the eunuch of Ethiopia, and another man go and bear witness in Rome? The Lord. Through the whole of that book there runs the keynote, as its dominant thought, that men are but the instruments, and the hand that wields them is Christ’s, and that He who wrought the finished work that culminated on Calvary is operating a continuous work through the ages from His Throne.
Take that last book of Scripture, which opens with a view of the ascended Christ ‘walking in the midst of the seven candlesticks, and holding the stars in His right hand;’ which further draws aside the curtains of the heavenly sanctuary, and lets us see ‘the Lamb in the midst of the Throne,’ opening the seven seals-that is to say, setting loose for their progress through the world the forces that make the history of humanity, and which culminates in the vision of the final battle in which the Incarnate Word of God goes forth to victory, with all the armies of heaven following Him. Are not its whole spirit and message that Jesus Christ, the Lamb who is the Antagonist of the Beast, is working through all the history of the world, and will work till its kingdoms are ‘become the kingdoms of our God and of His Christ?’
Now, that continuous operation of Jesus Christ in the midst of men is not to be weakened down to the mere continued influence of the truths which He proclaimed, or the Gospel which He brought. There is something a great deal more than the diminishing vibrations of a force long since set in operation, and slowly ceasing to act. Dead teachers do still ‘rule our spirits from their urns’; but it is no dead Christ who, by the influence of what He did when He was living, sways the world and comforts His Church; it is a living Christ who to-day is working in His people, by His Spirit. Further, He works on the world through His people by the Word; they plant and water, He ‘gives the increase.’ And He is working in the world, for His Church and for the world, by His wielding of all power that is given to Him, in heaven and on earth. So that the work that is done upon earth He doeth it all Himself; and Christian people unduly limit the sphere of Christ’s operations when they look back only to the Cross, and talk about a ‘finished work’ there, and forget that that finished work there is but the vestibule of the continuous work that is being done to-day.
Christian people! The present work of Christ needs working servants. We are here in order to carry on His work. The Apostle ventured to say that he was appointed ‘to fill up that which is behind of the sufferings of Christ’; we may well venture to say that we are here mainly to apply to the world the benefits resulting from the finished work upon the Cross. The accomplishment of redemption, and the realisation of the accomplished redemption, are two wholly different things. Christ has done the one. He says to us, ‘You are honoured to help Me to do the other.’ According to the accurate rendering of a great saying of the Old Testament, ‘Take no rest, and give Him no rest, till He establish and make Jerusalem a praise in the earth, Christ’s work is finished; there is nothing for us to do with it but trust it. Christ’s work is going on; come to His help. Ye are fellow-labourers with and to the Incarnate Truth.
III. I need not say more than a word about the third thought, suggested by these texts-viz., the completion of the work which began on the Cross.
Brethren! nothing else than such an issue can be the end of Creation, for nothing else than such is the purpose of God for man, and God is not going to be beaten by the world and the devil. Nothing else than such can be the issue of the Cross; for ‘He shall see of the travail of His soul, and shall be satisfied,’ and Christ is not going to labour in vain, and spend His life, and give His breath and His blood for nought.
Nothing but the work finished on the Cross guarantees the coming of that perfected issue. I know not where else there is hope for mankind, looking on the history of humanity, except in that great message, that Jesus Christ, the Son of God, has come, has died, lives for ever, and is the world’s King and Lord.
So for ourselves, in regard to the one part of the work, let us listen to Him saying ‘It is finished!’ abandon all attempts to eke it out by additions of our own, and cast ourselves on the finished Revelation, the finished Obedience, the finished Atonement, made once for all on the Cross. But as for the continuous work going on through the ages, let us cast ourselves into it with earnestness, self-sacrifice, consecration, and continuity, for we are fellow-workers with Christ, and Christ will work in, with, and for us if we will work for Him.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
unto = to.
It is done. The texts read “They are come to pass”. Compare Rev 16:17.
Alpha, &c. See Rev 1:8.
Beginning. App-172.
End. Compare App-125.
life. App-170.
freely. See Joh 15:25.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 21:6. , ) A glorious title of God. The former clause is explained by the latter.
Fuente: Gnomon of the New Testament
It is: Rev 16:17
I am: Rev 1:8, Rev 1:11, Rev 1:17, Rev 22:13
I will: Rev 7:17, Rev 22:17, Isa 12:3, Isa 55:1-3, Joh 4:10, Joh 4:14, Joh 7:37, Joh 7:38
the fountain: Psa 36:9, Jer 2:13, Joe 3:18
freely: Hos 14:4, Rom 3:24, Rom 8:32, 1Co 2:12, 1Co 3:5, 1Co 3:12, 1Co 3:21, 1Jo 5:4, 1Jo 5:5
Reciprocal: Gen 1:1 – God Num 21:16 – Gather Deu 30:20 – thy life Psa 23:2 – leadeth Psa 81:10 – open Psa 87:7 – all my Pro 14:27 – a fountain Pro 25:25 – cold Isa 41:17 – seek Isa 43:20 – to give Isa 44:3 – pour water Jer 17:13 – forsaken Eze 39:8 – it is come Mic 5:2 – whose Zec 13:7 – the man Joh 1:1 – the beginning Joh 3:34 – for God Joh 5:26 – so hath Joh 15:25 – without Act 3:15 – Prince Rom 11:36 – of him 1Co 15:45 – a quickening Phi 2:6 – thought Col 1:18 – the beginning 1Ti 6:13 – who quickeneth
Fuente: The Treasury of Scripture Knowledge
Rev 21:6. It is done Is the same thing that was said as reported at chapter 16:17. The expression signifies that everything planned by the Lord and predicted for the period up to the point at hand has been accomplished. Alpha Psa 119:160 re the first and last letters of the Greek alphabet and the phrase is used symbolically, signifying that Jesus has been connected with all things done by his Father throughout. The same truth is meant by the following phrase, the beginning and the end. I will give, etc. Having completed everthing necessary for the redemption and glorification of man, He is prepared to offer the benefit of the plan to humanity. It will be freely means not only that it is not something that can be purchased with silver and gold, but also that it will be supplied in abundance. Another condition that should be noticed is the offer is made to those who are athirst. The Lord’s favors have always been offMat 11:28-30 a condition. Jesus said (Mat 5:6), “Blessed are they which do hunger and thirst after righteousness for they shall be filled.” He also specified in the great invitation to “come unto me” that He meant those who were “heavy laden.” There is nothing selfish or arbitrary about this, for only those who sincerely desire the water of life would relish its taste if they even attempted to drink it.
Comments by Foy E. WallacRev 21:76.
6. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely–Rev 21:6.
With the proclamation it is done the vision proper concerning the church in tribulation had ended, and the Revelation had ended, and the Revelation was ready to assume the new a1Jn 5:4 f the church in the glory of victory rather than in the defeat of persecution. God and Christ are the Alpha and Omega because they are the beginning and the end in creation and in salvation, and here in the promises made to the churches, in faithfulness to finish what had begun. It meant that the vision was completed and the things envisioned would be fulfilled. When God said in the beginning, Let there be light–there was light; and of everything that God said in creation, it was done. The accomplishment of the things envisioned in the apocalypse resRev 21:7 the eternal being of God and Christ whose “word is true from the beginning and whose righteous judgments endureth forever” (Psa 119:160); and the voice which John heard represented it all as having been done–God’s word was sure.
The inducement offered to all to drink from the fountain of the water of life freely was the gospel invitation, to all the thirsty people under the blight of heathenism in the land, to come to the fountain of the living waters Christianity– there was unrestrained liberty to preach salvation and unhindered access to its blessings to all men. It was a r2Sa 7:14 nt and a reproclamation of the Saviour’s precious invitation:Heb 1:5 unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me . . . for my yoke is easy, and my burden is light.” (Mat 11:Act 15:13-17 ord yoke signified government, and the Lord’s words were chosen for the comparison of his righteous rule in the hearts of men wAct 13:33-34 nnical rule of the Caesars; and of his power to save men from sin with the dark and despairing hopelessness of heathenism. This vision of the new Jerusalem in the new world of liberation from the evil powers was the offer of gospel blessings to the whole world.
Fuente: Combined Bible Commentary
Rev 21:6. The voice of God is continued, as He says, They, i.e. the words of Rev 21:5, are come to pass. The future for which the saints of God have longed, and of which the prophets spoke, has come. All expectations are fulfilled; all hopes are realized; the end to which all things pointed is reached. Hence, accordingly, the close connexion of the next words with these, I am the Alpha and the Omega, the beginning and the end. God is the unchangeable, the everlasting, One; the first cause, the last end, of all things. He must finish that new creation for the coming of which the sins and sorrows of the world have been only the preparatory throes.
I will give unto him that is athirst of the fountain of the water of life freely. These words are neither a call nor a promise to labouring and heavy-laden ones in search of rest, and they find their parallel in the words of Joh 4:14 rather than of Joh 7:37. Those spoken of have already drunk of the living water, and been refreshed by it. Not the longing after salvation, but the longing for a continued and ever deepening participation in its blessings, is expressed by the word athirst. The redeemed not only find their first life in Christ: they draw from Him continually those ever fresh supplies of grace by which they are sustained in spiritual life and joy.
Fuente: A Popular Commentary on the New Testament
Rev 21:6-8. And he that sat upon the throne said to me, It is done All that the prophets have spoken is fulfilled. This is the consummation of all things: and now all the promises of God, and the desires of his faithful servants, shall be fully accomplished I am Alpha, &c. Greek, , , the Alpha and the Omega; the beginning and the end The latter clause explains the former; the everlasting. I will give unto him that is athirst That sincerely and earnestly desires it; of the fountain of the water of life Refreshing consolation, which shall abundantly satisfy his most enlarged desires and most exalted expectations; happiness which shall ever flow in upon him, as water from a perpetually flowing fountain; freely , as a free, unmerited gift. He that overcometh To do which is much more than to thirst; shall inherit all things Which I have made: the whole creation shall be laid open to his enjoyment. And I will be his God A source of complete and everlasting blessedness to him; and he shall be my son And consequently mine heir: the inheritor of my eternal kingdom, yea, and a joint-heir with my only-begotten and well- beloved Son. But the fearful and unbelieving Who have not courage to face the difficulties which an open profession of my religion requires, and therefore do not overcome; and the abominable All who indulge themselves in abominable vices to gratify their lusts; and murderers Of the bodies, souls, or reputation of their fellow-creatures; and whoremongers, sorcerers, idolaters, and all liars All who allow themselves, in their words or actions, to violate the eternal and immutable laws of truth and righteousness; shall have their part in the lake, &c. All these shall have their portion with Satan, to whose party they joined themselves, and whose will they obeyed; and shall with him undergo the punishment of the secured death. Let this therefore be recorded, that every future generation of men may carefully peruse and seriously consider it; that every sincere believer, however weak, may be encouraged, and that every obstinate sinner may be terrified, and, if possible, awakened; and that none, in the day of my final judgment, may complain that they have not been warned and cautioned, with the greatest plainness and the greatest solemnity.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
21:6 And he said unto me, {5} It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
(5) The description of the Church is in three parts, by the abolishing of old things, by the being of present things in God, that is, of things eternal: and by the giving of all good things with the godly. If so be they shall contend manfully; Rev 21:7 . But the reprobate are excluded from there; Rev 21:8 .
Fuente: Geneva Bible Notes
The one sitting on the throne resumed speaking. The judgments of the Tribulation (cf. Rev 16:17) and of the whole old creation stood accomplished (cf. Rev 21:5). He again referred to Himself as the eternal, sovereign God (Rev 1:8; cf. Rev 22:13), the originator and terminator of all things (cf. Isa 44:6). His promise of abundant satisfaction for the thirsty is metaphorical, symbolizing His ability to meet the deepest needs of His people (Rev 7:17; cf. Isa 55:1; Joh 4:13-14; Joh 7:37-39). Contrast the cup from which the harlot drank (Rev 17:4; Rev 18:3). This is an invitation to anyone, including believers, to come to God to receive what is truly satisfying from Him freely. It is a beautiful gospel invitation (cf. Rev 3:20; Rev 22:17).