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We read of two paradises — one is described to us at the beginning of the Bible, and the other at the end of it (Revelation 22:1-5). The descriptions cannot be perused without leading the thoughts into a comparison and contrast of the one paradise with the other.

I. THE RIVERS. A river is a beautiful object. A river of clear water winding through a garden, meandering among flowers and trees, presents to the eye a lovely scene. And then, besides the beauty of a river or stream in itself, which may be called its direct contribution of beauty — much of the remaining attractions of the garden through which it passes is to be ascribed to it. The flowers and the trees are quickened and refreshed by it. Through its aid the flowers assume their fair and gorgeous array, and the trees spread out their noble arms, and are covered with foliage and fruit. There was a river in the paradise of Eden. The benignant Creator did not leave the primeval home of man without the advantage and the ornament of a river. In the future paradise there is also a river. It is not behind the paradise of the past in this respect. Two things are to be noted concerning this river — the water of it, and the source of it. The water is pronounced to be "water of life, clear as crystal." We cannot be at a loss, with the Bible in our hands, for the interpretation of this. "There is a river, the streams whereof shall make glad the city of God" (Psalm 46:4). What can that be but Jehovah's love and faithfulness, which are always the consolation of the Church in times of trial and danger? "He leadeth me beside the still waters" (Psalm 23:2). "Thou shalt make them drink of the rivers of Thy pleasures" (Psalm 36:8). "With joy shall ye draw water out of the wells of salvation" (Isaiah 12:3). The water of life is no other than the joys, and privileges, and blessings of that life eternal, which is the appointed portion of the redeemed. It corresponds to the new wine which Christ and His people drink together in the kingdom of God. And it is a river of water of life, because, as the flow of a river goes on continually, so shall there never be an end of the celestial happiness. The river, also, is pure, and clear as crystal, because the future state will be a state of unmixed felicity, and a state of glory without a cloud. The river proceeds "out of the throne of God and of the Lamb." In the throne of God and of the Lamb it has its source. The throne of God and of the Lamb. A single throne is meant, which is occupied by God and the Lamb. The lesson is, that the joys and blessings of the future paradise are to be traced, in the first place, to the sovereign love of God; and, in the second place, to the redeeming work of Christ. The river proceeds out of the Father's throne. The whole life, and grace, and glory, which the Church ever arrives at, must be traced back through the far-reaching depths of eternity, and are connected with, and spring out of, that which was done in the beginning, when God, in the greatness, the freeness, and the sovereignty of His love, pronounced the decree of salvation. The throne of the Lamb alone could not have originated this river. The Lamb's throne, by itself, originates nothing. The spring and first fountain of all our blessings, and of that river which shall gladden the paradise of God, is in the Father's throne. But the throne, whence it comes, is not to be viewed as the Father's throne merely. It is the throne of God and of the Lamb. Without that work of the Son, which the name of the Lamb suggests, and on account of which the Lamb has a seat on the Father's throne — without what is done by Him as the second Man, the Servant of the Father, and our covenant head, neither grace nor glory could be ours. His death has made openings for its egress; and from His hands, and His feet, and His side, come the joyful waters that flow in the river of paradise.

II. THE TREES. The paradise of Eden was adorned and enriched with trees — "every tree," we are told, "that is pleasant to the sight, and good for food." The beautiful trees and the noble stream together must have made an exquisite scene. And two trees there were, that stood in the midst of the garden (Genesis 2:9; Genesis 3:3), and excelled all the rest. They were the tree of life and the tree of the knowledge of good and evil. These were sacramental trees, as their names denote. The tree of the knowledge of good and evil was a sign and seal of the condition of God's covenant, and the tree of life was a sign and seal of its reward. The first paradise was remarkable for its trees. It had wonderful trees. The new paradise is not behind. It has many stately and fruitful trees. There are trees of righteousness without number, the planting of the Lord, that He may be glorified. And there is, besides, one matchless tree, that is in the midst of that paradise of God (Revelation 2:7). There is the tree of life, which bears twelve manner of fruits, and yields her fruit every month; and the leaves of the tree are for the healing of the nations. With its river of the water of life, and its tree of life, the paradise, on which the Church's hope is fixed, is, indeed, a paradise of life. We need not say that the tree of life is Christ. He is the goodly tree in the midst of the garden. His Word, His gospel, His ordinances, are the means which the Holy Spirit employs on earth for quickening, regenerating, and sanctifying the people; and the enjoyment of Him is the chief ingredient, and the very essence, of the heavenly felicity.

III. THE CURSE. Of the second paradise, it is emphatically said, "There shall be no more curse." The words, no doubt, have reference, in the way of contrast, to the state of things here and now, and are designed to intimate that the curse, which lies on the present creation, shall not be prolonged and carried onward from thin state to that. "There shall be no more curse." The curse is here, but it shall not be there. There was curse in the first paradise. There was curse in it the moment its peaceful and happy bowers were invaded by the devil. The being on whom God's curse alights is himself, in a sense, a curse. For this reason, even Christ, when He bore the curse as our substitute, is said to have been made a curse. There was curse in the garden of Eden, for there was sin in it. Not, indeed, at first. Man was blameless and holy for a season. But sin there was at last, and probably soon. And sin came not alone. Sin, by necessary consequence, brought the curse. There was curse in the garden of Eden; for there was shame, and there was slavish fear. When the privileged pair fell, they must have fig leaves to cover them; and they must hide among the trees from the presence of the Lord. There was curse in the garden of Eden; for there was death in it. "In the day thou eatest thereof thou shalt surely die." And die that day they did. The life of God went out of them. And there was curse in the garden of Eden: there was a curse which was spoken by the mouth of the Lord. The garden had been the scene where words of blessing and grace were wont to be uttered by the Creator, and where the holy affections of those whom He had made in His image found vent in glad songs of adoration and praise, accompanied, it may be, by a chorus of angels. But sin changed it all. It is gone — that paradise — gone forever. Let us not, however, despair. There is another paradise. He who planted the first has planted a second. He has planted a second, which is better than the first; and concerning which He has declared, that "there shall be no more curse." "There shall be no more curse." This implies that there shall be no more devil — no more Satanic intrusions. "There shall be no more curse." The words imply that, in the second paradise, there shall be no more sin. As the heirs of glory appear within its precincts, they are found, one and all, to be perfectly sanctified. And they will never fall again. The crown of righteousness will never drop from their heads. Never again will they break God's law, transgress His holy covenant, or be guilty of an act of distrust or rebellion. "There shall be no more curse." The declaration implies that God shall no more pronounce any curse. It has been impossible for Him, hitherto, as the moral ruler of a sinful world, to dispense with the use of the curse. "There shall be no more curse"; and so there shall not be another expulsion from paradise.

IV. THE GENERAL STATE OF THE INHABITANTS.

1. The state of man was, in the old paradise, and will be in the new, a state of honourable service.

2. The state of man, in the garden of Eden, was a state of enjoyment and privilege. But the second paradise, also, will have enjoyment and privilege. It will have such enjoyment and privilege as to afford no occasion of regret for what has been lost. The old men, who had seen the temple of Solomon, wept when they thought how inferior must be the temple that was to succeed it. The contrast between the first and the second paradise will draw no such tears from our original progenitors. They shall have the richest social delights. They shall dwell together, the incorporated members of a family, having God the Father as their Father, God the Son as their Brother, and the Spirit of love resting on them all. They shall see God.

3. The pristine state of man was a state of power and glory. He was a king. The earth was His kingdom; the fish of the sea, the fowls of the air, and every living thing that moveth upon the earth, were His subjects. Believers will be kings. They are kings already by right. They are kings, who are not yet of age, and who must wait a little for the actual commencement of their reign. A kingdom is prepared for them. They shall be greater kings than Adam was, and have a wider and more illustrious dominion. Their kingdom shall be immoveable and undecaying. They shall be enthroned with Christ. They shall be crowned with righteousness and glory. And "they shall reign forever and ever."

(Andrew Gray.)

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KJV: And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.

WEB: Yahweh God planted a garden eastward, in Eden, and there he put the man whom he had formed.