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The two halves of the verse do not refer to the same persons, or the same "coming." The first portion is an invocation or a prayer; the second portion is an invitation or an offer. The one is addressed to Christ, the other to men. The commentary upon the former is the last words of the Book, where we find the seer answering the promise of his Master — "Behold! I come quickly!" with the sigh of longing: "Even so: Come! Lord Jesus." And in precisely a similar fashion the bride here, longing for the presence of the bridegroom, answers His promise — "Behold I come quickly," which occurs a verse or two before — with the petition which all who hear it are bidden to swell till it rolls in a great wave of supplication to His feet. And then with that coming, another "coming" is connected. The one is the coming of Christ to the world at last; the other is the coming of men to Christ now. The double office of the Church is represented here, the voice that rose in petition to heaven has to sound upon earth in proclamation. And the double relation of Christ to His Church is implied here. He is absent, therefore He is prayed to come; but He is in such a fashion present as that any who will can come to Him.

I. THE INVOCATION, OR THE COMING OF CHRIST TO THE WORLD. Christ has come, Christ will come. These are the two great facts from which, as from two golden hooks, the whole chain of human history hangs in a mighty curve. Memory should feed upon the one, hope should leap up to grasp the other. Christ "comes," though He is always present in human history, comes to our apprehensions in eras of rapid change, in revolutionary times when some ancient iniquity is smitten down, and some new fair form emerges from the chaos. The electricity is long in gathering during the fervid summer heat, in the slow-moving and changing clouds, but when it is gathered there comes the flash. The snow is long in collecting on the precipitous face of the Alp, but when the weight has become sufficient down it rushes, the white death of the avalanche. For fifty-nine (silent) minutes and fifty-nine (silent) seconds the hand moves round the dial, and at the sixtieth it strikes. So, at long intervals in the history of nations, a crash comes, and men say: "Behold the Lord! He cometh to judge the world." Surely, surely it needs no words to enforce the thought that all who love Him, and all who love truth and righteousness, which are His, and all who desire that the world's sorrows should be alleviated and the world's evils should be chastised and smitten, must lift up the old, old cry: "Even so! Come! Lord Jesus."

II. THE INVITATION, OR THE COMING OF MEN TO CHRIST. What is it to come? Listen to His own explanation: "He that cometh unto Me shall never hunger," etc. Then "coming," and "taking," and "drinking," are all but various forms of representing the one act of believing in Him. We come to Him when we trust Him. To come to Christ is faith. Who is it that are asked to come? "He that thirsteth" and "he that willeth." The one phrase expresses the universal condition, the other only the limitation necessary in the very nature of things. "He that thirsteth." Who does not? Your heart is parched for love; your mind, whether you know it or not, is restless and athirst for truth that you can cleave to in all circumstances. Your will longs for a loving authority that shall subdue and tame it. Your conscience is calling out for cleansing, for pacifying, for purity. Your whole being is one great want and emptiness. "My soul thirsteth for God, for the living God," it is only He that can slake the thirst, that can satisfy the hunger. "Whosoever will." A wish is enough, but a wish is indispensable. How strange, and yet how common it is, that the thirsty man is not the willing man. Further, what is offered? "The water of life." What is that? Not a thing, but a person — Christ Himself; even as He said: "If any man thirst, let him come to Me and drink." And what are the conditions?" "Let Him take the water of life for nothing;" as the word might have been ten. dered, "For nothing." He says to us, "I will not sell it to you, I will give it to you." And too many of us say to Him, "We had rather buy it, or at any rate pay something towards it." No effort, no righteousness, no sacrifice, no anything is wanted. "Without money and without price." You have only got to give up yourselves.

III. THE CONNECTION BETWEEN THESE TWO COMINGS. There is a twofold connection that I would point out to you. Christ does not yet come in order that men may come to Him. He delays His drawing near, in His longsuffering mercy, in order that over all the earth the glad news may flash, and to every spirit the invitation may come. Christ tarries that you may hear, and repent, and come to Him. That is the first phase of the connection between these two things. The other is — because Christ will come to the world, therefore let us come to Him now. Joyful as the spring after the winter, and as the sunshine after the darkness, as that coming of His ought to be to all; and though it be the object or desire to all hearts that love Him and the healing for the miseries and sorrows of the world, do not forget it has a very solemn and a very terrible side. He comes, when He does come, to judge. He comes, not as of old, in lowliness, to heal and to succour and to save, but He comes to heal and to succour and to save all them that love His appearing, and them only, and He comes to judge all men whether they love His appearing or no.

(A. Maclaren, D. D.)

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KJV: And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

WEB: The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely.