Revelation 22

Hendriksen

‹ Chapter 21 Revelation — All Chapters Chapter 23 ›

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 � StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size StandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanSubSuperScriptTypervsssSuperScriptUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldfsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size-9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabsStandardSpaceBefore SpaceAfterTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 6 1 3 8 0 0 22. The Tree of Life and Conclusion) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 (22:1 21)) 7 1 -1 9 0 0 ) 7 8 3 8 0 0 Outline (continued) ) 5. The Tree of Life (22:1 5) ) IX. Conclusion (22:6 21) ) A. Jesus Return (22:6 17) ) B. Warning (22:18 19) ) C. Promise and Blessing (22:20 21) ) 5. The Tree of Life ) 22:1 5 ) 6 1 3 8 0 0 22 ) 7 1 -1 9 0 0 1 And he showed me the river of the water of life, sparkling like crystal. It proceeds from the throne of God and the Lamb, 2 down the middle of the city s main street. And on either side of the river is the tree of life bearing twelve kinds of fruit, according to each month of the year it gives its fruit. And the leaves of the tree are for the healing of the nations. 3 And no longer will there be any curse. And the throne of God and of the Lamb will be in it, and his servants will serve him, 4 and they will see his face. And his name will be on their foreheads. 5 There will be no night there, and they have no need of the light of a lamp and of the light of the sun, because the Lord God will illumine them. And they will reign forever and ever. ) 7 12 3 8 0 0 6 And he said to me, These words are faithful and true, and the Lord God of the spirits of the prophets has sent his angel to show his servants what must soon take place. 7 And look, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book. ) 8 I, John, am the one who hears and sees these things. And when I heard and saw, I fell before the angel at his feet to worship him who showed me these things. 9 And he said to me, Don t do it. I am a fellow servant of you and your brothers the prophets and of those who keep the words of this book. Worship God. 10 And he said to me, Do not seal the words of the prophecy of this book, for the time is near. 11 Let the evildoer continue to do evil, and let the filthy continue to be filthy, and let the just continue to do righteousness, and let the holy one continue to be holy. ) 12 Look, I am coming soon. And my reward is with me to give to each according to his work. 13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End. ) 14 Blessed are they who wash their robes, so that they may have the right to the tree of life and by the gates they may enter the city. 15 Outside are the dogs and the sorcerers and the fornicators and the murderers and the idolaters and everyone who loves and practices deceit. ) 16 I, Jesus, have sent my angel to you to testify to these things in the churches.

I am the Root and Descendant of David, the bright Morning Star. ) 17 And the Spirit and the bride say, Come! And let the one who hears say, Come! And let the one who is thirsty come, and let the one who desires take freely of the water of life. ) 18 I testify to everyone who hears these words of the prophecy of this book. If anyone adds anything to them, God will add to him the plagues written in this book. 19 And if anyone takes anything away from the words of the prophecy of this book, God will take away his share in the tree of life and the holy city, which are described in this book. ) 20 He who testifies to these things says, Yes, I am coming soon. Amen, come Lord Jesus. ) 21 The grace of the Lord Jesus be with all. ) The first five verses of chapter 22 are part of the preceding section and not part of the conclusion (22:6 21). They belong to the description of the new Jerusalem, where from God s throne a life-giving river flows forth, with the tree of life along its banks.

In this section are the concluding references to the throne in the city, the cessation of night, and the divine light that shines forever. The saints fully enjoy the beauty of the new creation in which they reign eternally. ) Here is a picture of the new Garden of Eden. God s revelation begins with Adam and Eve in Paradise, with the tree of life and a river to water this garden, and his revelation concludes with a picture of the redeemed in that renewed garden with the tree of life and the river of life flowing from the throne of God and the Lamb. ) This is heaven on earth. In a few lines an anonymous author expressed the thought that being with Jesus is heaven indeed. ) 6 1 3 8 0 0 Heaven) 7 1 -1 9 0 0 ) 7 11 3 8 0 0 The light of heaven is the face of Jesus. ) The joy of heaven is the presence of ) Jesus. ) The melody of heaven is the Name of ) Jesus. ) The employment of heaven is the service ) of Jesus. ) The harmony of heaven is the praise of ) Jesus. ) The theme of heaven is the work of ) Jesus. ) 7 1 3 8 0 “tw://bible.?id=47.5.8|AUTODETECT|” Paul put it candidly, We are confident, I say, and would prefer to be away from the body and at home with the Lord 12 1 -1 9 0 “tw://bible.?id=47.5.8|AUTODETECT|” 2 Cor. 5:8) 7 1 -1 9 0 0 ). ) 6 1 3 8 0 0

And he showed me the river of the water of life, sparkling like crystal. It proceeds from the throne of God and the Lamb.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The pronoun ) 8 1 -1 9 0 0 he) 7 1 -1 9 0 0 alludes to the angel (21:9) who has the task of revealing to John the holy city. Central to the city is the throne that is depicted as the source of life. The throne belonging to God and the Lamb is the source of the river that supplies the water of life. But the emphasis is not so much on the river or the water as on the word ) 8 1 -1 9 0 0 life) 7 1 -1 9 0 “tw://bible.?id=43.4.10-43.4.11|AUTODETECT|” . Jesus offered the Samaritan woman at Jacob s well living water 12 1 -1 9 0 “tw://bible.?id=43.4.10-43.4.11|AUTODETECT|” John 4:10 11) 7 1 -1 9 0 “tw://bible.?id=43.7.38|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.7.38|AUTODETECT|” 7:38) 7 1 -1 9 0 0 ), that is, water whose very essence is life.��) -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1”

7 1 -1 9 0 “tw://bible.?id=66.7.17|AUTODETECT|” �� The angel tells John that there is a river with an abundance of that life-giving water originating in the throne of God and the Lamb and flowing from it. This water of life signifies a steady stream of blessings to all the saints. Recording a heavenly anthem, John had written, Because the Lamb at the center of the throne will shepherd them, and he will lead them to springs of living water 12 1 -1 9 0 “tw://bible.?id=66.7.17|AUTODETECT|” Rev. 7:17) 7 1 -1 9 0 0 ; compare 21:6; 22:17). ) 7 1 3 8 0 “tw://bible.?id=1.2.10|AUTODETECT|” Also the prophets portrayed a river flowing from the temple in Jerusalem. Ezekiel depicts a river flowing from the temple that became deep enough to swim in a river that no one could cross (47:5), which was a source of life to trees and fish (47:7 9). Zechariah writes, On that day living water will flow out of Jerusalem (14:8). Likewise, at the dawn of human history, a river watering the garden flowed from Eden 12 1 -1 9 0 “tw://bible.?id=1.2.10|AUTODETECT|” Gen. 2:10) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=43.14.20|AUTODETECT|” Sparkling clear water surges forth not from the temple but from the throne there is no temple in the holy city. The stream initiates from the throne of both God and the Lamb. In the throne room the Lamb stands in or at the center of the throne (5:6; 7:17), but in the last of his seven letters Jesus invites the Laodiceans to sit with him on his Father s throne (3:21). That is, Father and Son as two divine persons occupy the same throne. John avoids designating Jesus as God in order not to leave the impression that he is teaching the existence of two Gods. The Father and the Son are one 12 1 -1 9 0 “tw://bible.?id=43.14.20|AUTODETECT|” John 14:20) 7 1 -1 9 0 “tw://bible.?id=43.17.22|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.17.22|AUTODETECT|” 17:22) 7 1 -1 9 0 0 ). ) 6 1 3 8 0 0

Down the middle of the city s main street. And on either side of the river is the tree of life bearing twelve kinds of fruit, according to each month of the year it gives its fruit. And the leaves of the tree are for the healing of the nations.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=1.2.9|AUTODETECT|” The river gushes forth down the center of the main street mentioned earlier and described as made of gold (21:21). John s description is compact, yet the picture is clear; his focus is not on the street but on the river. On either side of the river are rows of trees, which he presents collectively as the tree of life. God planted this tree and the tree of the knowledge of good and evil in the Garden of Eden 12 1 -1 9 0 “tw://bible.?id=1.2.9|AUTODETECT|” Gen. 2:9) 7 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” ), and cherubim guarded this tree of life with a flaming sword 12 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” Gen. 3:24) 7 1 -1 9 0 0 ). With the river and the tree of life, John paints a picture of a renewed Paradise to complete the biblical account of human history. Adam and Eve driven from the Garden of Eden were prevented from touching the tree of life, but in the garden of the holy city all the inhabitants have a right to that tree (22:14; 2:7). ) 7 2 3 8 0 0 The tree of life bears twelve kinds of fruit, one for each month of the year. John resorts to chronological divisions of time to express to human beings what otherwise would be incomprehensible. Standing on the threshold of eternity, he has to express himself in temporal terms of month and year. The significance of the tree bearing fruit is the abundant yield, and this food sustains the everlasting life of all those who eat. ) The last part of the verse is problematic: And the leaves of the tree are for the healing of the nations. If the sentence is interpreted to mean that illness and pain are present in the new Jerusalem, the concept ) 8 1 -1 9 0 0 perfection) 7 1 -1 9 0 0 has lost its validity. The wording of the next verse (v. 3a) prohibits this interpretation, And no longer will there be any curse. Some commentators view the words ) 8 1 -1 9 0 0 for the healing of the nations) 7 1 -1 9 0 0 to refer to the effect of the gospel on the nations in the preconsummation era.��) -2 1 0 0 0 0 0 0 _ftnref2 9 1 -1 9 0 “#_ftn2”

7 1 -1 9 0 0 �� But the context demands an explanation not of the gospel age but of eternity. Still others present a plausible elucidation by looking at the Greek word for healing 8 1 -1 9 0 0 therapeian) 7 1 -1 9 0 0 ) and suggest that this word refers to a therapeutic healing understood as health-giving.��) -2 1 0 0 0 0 0 0 _ftnref3 9 1 -1 9 0 “#_ftn3”
7 1 -1 9 0 0 �� I add that the language is symbolic and implicitly points to the curse that rested on the human race because of the tree in Paradise and that brought sickness, pain, and death. But the tree in the renewed Paradise provides healing for the nations, which means that its inhabitants can enjoy eternal life free from physical and spiritual needs.��) -2 1 0 0 0 0 0 0 _ftnref4 9 1 -1 9 0 “#_ftn4”
7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=26.47.12|AUTODETECT|” John takes the wording from ) 12 1 -1 9 0 “tw://bible.?id=26.47.12|AUTODETECT|” Ezekiel 47:12) 7 1 -1 9 0 0 , where fruit trees are mentioned: Their fruit will serve for food and their leaves for healing. This accords with a comment in 4 Ezra (=2 Esdras) 7:123: What good is the revelation to us of paradise and its imperishable fruit, the source of perfect satisfaction and healing? -2 1 0 0 0 0 0 0 _ftnref5 10 1 -1 9 0 “#_ftn5” REB) 7 1 -1 9 0 0 ). ) 6 1 3 8 0 0

And no longer will there be any curse. And the throne of God and of the Lamb will be in it, and his servants will serve him.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=38.14.11|AUTODETECT|” a. And no longer will there be any curse. John borrows the wording from a prophecy on the eschatological restoration of Jerusalem, And people will live in it, and there will be no more curse, for Jerusalem will dwell in security 12 1 -1 9 0 “tw://bible.?id=38.14.11|AUTODETECT|” Zech. 14:11) 7 1 -1 9 0 0 ) -2 1 0 0 0 0 0 0 _ftnref6 10 1 -1 9 0 “#_ftn6” NASB) 7 1 -1 9 0 “tw://bible.?id=1.3.17-1.3.19|AUTODETECT|” ). After Adam and Eve sinned in Paradise, God pronounced a curse on creation and the human race 12 1 -1 9 0 “tw://bible.?id=1.3.17-1.3.19|AUTODETECT|” Gen. 3:17 19) 7 1 -1 9 0 0 ). And this curse remains in effect until the restoration takes place and everyone can freely take fruit from the tree of life. Then the sad history of sin and its consequences will have ended, never to be repeated. The curse will forever be lifted through the sacrificial death of the Lamb on Calvary s cross. ) 7 1 3 8 0 0 b. And the throne of God and of the Lamb will be in it, and his servants will serve him. Once again John mentions that the throne of God and of the Lamb will be in the holy city. Again he indirectly stresses the deity of Christ as equal to God. This becomes evident with the use of the personal pronouns ) 8 1 -1 9 0 0 his) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 him) 7 1 -1 9 0 0 in the second clause (see 22:4; see also 11:15; 20:6). God and the Lamb occupy one throne, while the citizens of the holy city in the capacity of priests will serve them. John expresses similar wording in 7:15, Therefore, they are before the throne of God and serve him day and night in his temple, and he who is seated on the throne will spread his tent over them. ) 6 1 3 8 0 0
And they will see his face. And his name will be on their foreheads.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=2.33.20|AUTODETECT|” The first clause has a remarkable message, for throughout Scripture we read that no one can see the face of God and live. Moses was permitted to see his back but not his face 12 1 -1 9 0 “tw://bible.?id=2.33.20|AUTODETECT|” Exod. 33:20) 7 1 -1 9 0 “tw://bible.?id=2.33.23|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=2.33.23|AUTODETECT|”

7 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” ). No one has ever seen God 12 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” John 1:18) 7 1 -1 9 0 “tw://bible.?id=43.6.46|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.6.46|AUTODETECT|” 6:46) 7 1 -1 9 0 “tw://bible.?id=62.4.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=62.4.12|AUTODETECT|”
12 1 -1 9 0 “tw://bible.?id=62.4.12|AUTODETECT|” John 4:12) 7 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” ), but here John writes that the glorified saints will see his face. He mentions this elsewhere: But we know that when he appears, we shall be like him, for we shall see him as he Isaiah 12 1 -1 9 0 “tw://bible.?id=62.3.2|AUTODETECT|” 1 John 3:2) 7 1 -1 9 0 “tw://bible.?id=58.12.14|AUTODETECT|” b; compare ) 12 1 -1 9 0 “tw://bible.*?id=58.12.14|AUTODETECT|” Heb. 12:14) 7 1 -1 9 0 0 ). God has a relationship with his people that is the same as before the fall in Paradise when he walked and talked with Adam and Eve in the cool of the day. ) 7 1 3 8 0 0 All those who have the name of the Lamb and of the Father written on their foreheads (14:1) will see him. The Lamb redeemed his people and brought them into the presence of the Father. It is through Christ that the saints have the privilege of seeing God in eternity. The imprint of the divine name on the foreheads of the saints signifies that as residents of the new Jerusalem they belong to God, bear his image and likeness, and are citizens of his kingdom. ) 6 1 3 8 0 0

There will be no night there, and they have no need of the light of a lamp and of the light of the sun, because the Lord God will illumine them. And they will reign forever and ever.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=38.14.7|AUTODETECT|” This verse is the concluding passage that summarizes what John has been saying in the last part of chapter 21. By repeating the wording of this last part, John seeks to emphasize his message. First, he repeats 21:25 word for word by saying that in the new creation the cosmic division of night and day will have ceased to function 12 1 -1 9 0 “tw://bible.?id=38.14.7|AUTODETECT|” Zech. 14:7) 7 1 -1 9 0 0 ). There will always be light in the holy city, which means that everything belonging to the old creation has vanished. Next, it teaches that in the renewed world God s people will never need to rest and sleep; they will have boundless energy to serve God and praise his name forever and ever. ) 7 1 3 8 0 0 John reiterates the wording of 21:23 when he writes that the saints will have no need of the light of lamp or sun. He again stresses the equality of God and the Lamb by stating that each of them serves as a lamp to his people. In the words of Isaiah, The Lord will be your everlasting light (60:19). ) 7 1 3 8 0 “tw://bible.?id=27.7.18|AUTODETECT|” Last, and they will reign forever and ever is an echo of Daniel s prophecy, But the saints of the Most High will receive the kingdom and will possess it forever yes, forever and ever 12 1 -1 9 0 “tw://bible.?id=27.7.18|AUTODETECT|” Dan. 7:18) 7 1 -1 9 0 “tw://bible.?id=27.7.27|AUTODETECT|” ; see also ) 12 1 -1 9 0 “tw://bible.?id=27.7.27|AUTODETECT|” Dan. 7:27) 7 1 -1 9 0 “tw://bible.?id=66.3.21|AUTODETECT|” ). John provides no details, but earlier he wrote that the saints sit with Christ on the throne of his Father 12 1 -1 9 0 “tw://bible.?id=66.3.21|AUTODETECT|” Rev. 3:21) 7 1 -1 9 0 0 ). ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 22:1 2) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 U�� the second noun clarifies the first one: water, that is, eternal life. This interpretation accurately renders John s intention. ) Instead of placing a period at the end of verse 1, as in Greek New Testaments, it is better to regard it as a comma and place the period after the first clause of verse 2. It proceeds from the throne of God and the Lamb, down the middle of the city s main street. ) 7 1 3 8 0 “tw://bible.?id=43.19.18|AUTODETECT|” �� v �� ) 12 1 -1 9 0 “tw://bible.?id=43.19.18|AUTODETECT|” John 19:18) 7 1 -1 9 0 “tw://bible.?id=27.12.5|AUTODETECT|” has a similar expression �� v ��, one on either side 12 1 -1 9 0 “tw://bible.?id=27.12.5|AUTODETECT|” Dan. 12:5) 7 1 -1 9 0 0 Theod.). ) 7 3 3 8 0 0 IX. Conclusion ) 22:6 21 ) The similarities between the first chapter and the last chapter of the Apocalypse are striking.��) -2 1 0 0 0 0 0 0 _ftnref7 9 1 -1 9 0 “#_ftn7”

7 1 -1 9 0 0 �� Both passages refer to God s revelation, obedience to the Word, the identity of the Lord, and the testimony to the churches. ) -60 3 2 0 2 0

1 � TPF0 TRVTableSWT.ColorclNoneT.BorderLightColorclWindowTextT.CellBorderLightColorclWindowText T.OptionsrvtoEditing rvtoRowSizing rvtoColSizing rvtoRowSelect rvtoColSelectrvtoHideGridLinesT.TextRowSeparator T.TextColSeparator

1 �TPF0 TRVTableSWT.ColorclNoneT.BorderLightColorclWindowTextT.CellBorderLightColorclWindowText T.OptionsrvtoEditing rvtoRowSizing rvtoColSizing rvtoRowSelect rvtoColSelectrvtoHideGridLinesT.TextRowSeparator T.TextColSeparator

12 1 -1 9 0 “tw://bible.*?id=46.14.32|AUTODETECT|” Cor. 14:32) 7 1 -1 9 0 0 ). And John has relied on both Testaments to formulate his thoughts in the Apocalypse. ) 7 2 3 8 0 0 God sent his angel to John to show his servants what was coming, but Jesus is also named as the sender (cf. vv. 6, 16). This fact by itself once more illustrates the divinity of Christ. John notes that the servants who receive this divine message are all God s people who implicitly obey his Word (see v. 3; 1:3; 2:20; 7:3; 19:2, 5). ) b. What must soon take place. These words also appear in 1:1 and echo Daniel s answer to King Nebuchadnezzar (2:28 29 Old Greek and Theod.). But even though the message is no doubt urgent, in view of the passing of time the question concerning its imminence cannot be suppressed.

It is clear that Jesus anticipated this query. In the succeeding verses he repeatedly assures the reader that he is coming soon (vv. 7, 12, 20; see also 2:5, 16, 25; 3:3, 11). From a human perspective, the fulfillment of this promise seems to have been postponed. But from a divine perspective, the things that have been predicted are taking place even now, so that the consummation itself is imminent indeed. The term ) 8 1 -1 9 0 0 soon) 7 1 -1 9 0 0 expresses the sober reality that the consummation is at hand. When the sins of this evil world reach to heaven and leave no room for additional sins between heaven and earth (18:5), then the cup of wrath is full and the end has come. ) 6 1 3 8 0 0 7. And look, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Who is the speaker? Certainly, the first person singular pronoun ) 8 1 -1 9 0 0 I) 7 1 -1 9 0 0 points to Jesus, for he has promised his return all along. But even though these words belong to Jesus, it is possible to interpret them as quoted by the angel. This is the position of many commentators,��) -2 1 0 0 0 0 0 0 _ftnref9 9 1 -1 9 0 “#_ftn9” 7) 7 1 -1 9 0 0 �� yet Christ himself could have spoken these very words directly to John (see vv. 12, 20). ) 7 1 3 8 0 0 The early Christians in the first century when celebrating the Lord s Supper would conclude the sacrament with a prayer that ended with the word ) 8 1 -1 9 0 0 Maranatha) 7 1 -1 9 0 0 8 1 -1 9 0 0 Didache) 7 1 -1 9 0 “tw://bible.?id=46.16.22|AUTODETECT|” 10.6; see ) 12 1 -1 9 0 “tw://bible.?id=46.16.22|AUTODETECT|” 1 Cor. 16:22) 7 1 -1 9 0 0 )��) -2 1 0 0 0 0 0 0 _ftnref10 9 1 -1 9 0 “#_ftn10” 8) 7 1 -1 9 0 0 �� They knew that Jesus as their host was in the midst of them spiritually, but their desire was to have him return physically. ) 7 1 3 8 0 0 The sixth beatitude repeats in abbreviated form the words of the first beatitude. Blessed is the one who keeps the words of the prophecy of this book and Blessed is the one who reads aloud and the ones who hear the words of this prophecy and who heed the things written in it (1:3). There is an obvious connection between ) 8 1 -1 9 0 0 the one who keeps and the one who heeds) 7 1 -1 9 0 0 . The Greek text has a present participle in the one who is keeping to indicate the continuing task of voluntarily and joyfully obeying the divine words written in this book. And the phrase the words of the prophecy of this book appears three times (vv. 10, 18, 19). These words point to the contents of Revelation. ) 6 1 3 8 0 0 8. I, John, am the one who hears and sees these things. And when I heard and saw, I fell before the angel at his feet to worship him who showed me these things.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 John provides a personal identification with the pronoun ) 8 1 -1 9 0 0 I) 7 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” (see 1:9) in an effort to make sure that his readers will know that he as their well-known spiritual leader is indeed the author of this book. He uses a formula that was common in his day, for both Paul 12 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” Gal. 5:2) 7 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” Eph. 3:1) 7 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” Col. 1:23) 7 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|”

12 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|” Thess. 2:18) 7 1 -1 9 0 “tw://bible.?id=57.1.19|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=57.1.19|AUTODETECT|” Philem. 19) 7 1 -1 9 0 “tw://bible.?id=66.22.16|AUTODETECT|” ) and Jesus employ it 12 1 -1 9 0 “tw://bible.?id=66.22.16|AUTODETECT|” Rev. 22:16) 7 1 -1 9 0 “tw://bible.?id=27.7.15|AUTODETECT|” ). It also appears in the prophecy of ) 12 1 -1 9 0 “tw://bible.?id=27.7.15|AUTODETECT|” Daniel 7:15) 7 1 -1 9 0 “tw://bible.?id=27.7.28|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.*?id=27.7.28|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=27.8.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=27.8.1|AUTODETECT|” 8:1) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 The writer is a witness by ear and eye. Hence, his testimony is not based on human imagination but on divine revelation. He has now recorded in the Apocalypse all that he has heard and seen, and that is not limited to the vision of the new Jerusalem.��) -2 1 0 0 0 0 0 0 _ftnref11 9 1 -1 9 0 “#_ftn11”
7 1 -1 9 0 “tw://bible.?id=43.21.24|AUTODETECT|” �� The Book of Revelation includes his vision of Jesus, the letters to the seven churches, the seals, the trumpets, the plagues, the final judgment, and the new Jerusalem. John testifies to the trustworthiness of what he personally has written down 12 1 -1 9 0 “tw://bible.?id=43.21.24|AUTODETECT|” John 21:24) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 John falls at the feet of the angel who revealed these overwhelming things to him. This is the same phenomenon described in 19:10, where John, upon seeing the wedding banquet of the bride and bridegroom, falls at the feet of the angel. Although the two instances are identical except for the wording, they occupy different positions in the Apocalypse. The first incident relates to the wedding banquet, at which time the church and Jesus come together as bride and bridegroom. The second occurs in the conclusion of Revelation, where John conveys the same account for the sake of emphasis. ) 6 1 3 8 0 0

And he said to me, Don t do it. I am a fellow servant of you and your brothers the prophets and of those who keep the words of this book. Worship God. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The words of the angel are almost the same as those spoken by him and recorded in 19:10, And he said to me, Don t do it. I am a fellow servant with you and your brothers [and sisters] who hold the testimony of Jesus. Worship God. But now the angel expands the sentence by adding the words the prophets and of those who keep the words of this book. Bauckham notes, The angel s rejection of worship now functions, therefore, to claim for the whole book the authority, not of the angel, but of God himself (hence 22:18 19), to whom alone worship is due ��) -2 1 0 0 0 0 0 0 _ftnref12 9 1 -1 9 0 “#_ftn12”

7 1 -1 9 0 “tw://bible.?id=2.20.5|AUTODETECT|” �� 12 1 -1 9 0 “tw://bible.?id=2.20.5|AUTODETECT|” Exod. 20:5) 7 1 -1 9 0 “tw://bible.?id=5.5.9|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=5.5.9|AUTODETECT|” Deut. 5:9) 7 1 -1 9 0 0 ). The repetition is not an oversight of the author but rather a deliberate decision to stress the divine inspiration of the entire book, whose primary author is God, who is worthy of worship and praise. ) 7 1 3 8 0 “tw://bible.?id=5.6.13|AUTODETECT|” The admonition is meant for John and all God s people. John and the prophets are not on a level that is separate from and above ordinary believers; they are part of them. God teaches that the worship of any creature, whether angel, human being, animal, or inanimate object, is absolutely forbidden. Ultimately there are only two categories of being in the universe: the Creator and his creation. Nothing in God s entire creation may ever be placed above the Creator and receive homage. Thus, Jesus rebuffed Satan, because the devil asked the Lord to worship him. On the basis of Scripture, Jesus told him to worship only the Lord God 12 1 -1 9 0 “tw://bible.?id=5.6.13|AUTODETECT|” Deut. 6:13) 7 1 -1 9 0 “tw://bible.?id=40.4.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.4.10|AUTODETECT|” Matt. 4:10) 7 1 -1 9 0 “tw://bible.?id=42.4.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.4.8|AUTODETECT|” Luke 4:8) 7 1 -1 9 0 0 ). ) 6 1 3 8 0 0

And he said to me, Do not seal the words of the prophecy of this book, for the time is near. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Once again John fails to identify the speaker (see v. 7), who probably is the angel who speaks on behalf of Jesus. Thus, the primary source is the Lord, who addresses John with a negative command never to seal the words of this prophecy. The positive side of this command, therefore, is to publish them as a document and to proclaim them to all people.��) -2 1 0 0 0 0 0 0 _ftnref13 9 1 -1 9 0 “#_ftn13”

7 1 -1 9 0 “tw://bible.?id=27.8.26|AUTODETECT|” �� The difference between the prophecy of Daniel and the Apocalypse of John is clear. The former is told to close up and seal the words of his prophecy until the end of time 12 1 -1 9 0 “tw://bible.?id=27.8.26|AUTODETECT|” Dan. 8:26) 7 1 -1 9 0 “tw://bible.?id=27.12.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=27.12.4|AUTODETECT|” 12:4) 7 1 -1 9 0 “tw://bible.?id=27.12.9|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=27.12.9|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=66.10.4|AUTODETECT|” ; compare ) 12 1 -1 9 0 “tw://bible.?id=66.10.4|AUTODETECT|” Rev. 10:4) 7 1 -1 9 0 0 ), but John s book must be left unsealed and available to anyone who wishes to read and hear its message. Also, the Jewish apocalypses were kept sealed to the uninitiated.��) -2 1 0 0 0 0 0 0 _ftnref14 9 1 -1 9 0 “#_ftn14”
7 1 -1 9 0 “tw://bible.?id=23.55.11|AUTODETECT|” �� But God s Word is not chained, for it is sent forth to accomplish his plan and purpose 12 1 -1 9 0 “tw://bible.?id=23.55.11|AUTODETECT|” Isa. 55:11) 7 1 -1 9 0 “tw://bible.?id=55.2.9|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=55.2.9|AUTODETECT|”
12 1 -1 9 0 “tw://bible.*?id=55.2.9|AUTODETECT|” Tim. 2:9) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 The time is near. This is not a reference to a calendar or to clock time; rather it means an opportune moment or a time of decision. The words are identical to 1:3, so that at the beginning and at the end of the Apocalypse, the same note of urgency is sounded. God is alerting his people to be prepared in the end time. ) 6 1 3 8 0 0

Let the evildoer continue to do evil, and let the filthy continue to be filthy, and let the just continue to do righteousness, and let the holy one continue to be holy. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 John s practice of making contrasts is obvious in these four clauses. The first two present negative aspects and the last two positive aspects. The first and the third clauses correspond, as do the second and the fourth. That is, doing evil is placed over against doing righteousness, and being filthy is the opposite of being holy. ) -60 3 2 0 2 0

1 gTPF0 TRVTableSWT.ColorclNoneT.BorderLightColorclWindowTextT.CellBorderLightColorclWindowText T.OptionsrvtoEditing rvtoRowSizing rvtoColSizing rvtoRowSelect rvtoColSelectrvtoHideGridLinesT.TextRowSeparator T.TextColSeparator

T.BorderStyle rvtbColorT.BorderVSpacingT.BorderHSpacingT.VisibleBorders.Bottom T.CellPaddingT.CellBorderStyle rvtbColorT.CellVSpacing�T.CellHSpacing�CTDc.BestWidth#c.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ��-8 1 3 2 7 2 3 8 0 0 1 let the evildoer continue to do evil) 2 and let the filthy continue to be filthy) TDc.BestWidthLc.VisibleBorders.Leftc.VisibleBorders.Rightc.VisibleBorders.Topc.VisibleBorders.Bottomc.VAlign rvcMiddlec.Data ��-8 1 3 2 7 2 3 8 0 0 3 and let the just continue to do righteousness ) 4 and let the holy one continue to be holy) 7 1 3 8 0 0 The first and third lines stress one s deeds, while the second and fourth lines emphasize one s character.��) 11 1 -1 9 0 0 13) 7 1 -1 9 0 0 �� The second, third, and fourth clauses begin with the conjunction ) 8 1 -1 9 0 0 and) 7 1 -1 9 0 0 , which is characteristic of John s coordinate style of writing. ) 7 1 3 8 0 0 The Greek third-person imperatives appearing four times in the clauses are marked in English by the word ) 8 1 -1 9 0 0 let) 7 1 -1 9 0 0 . This word can be either the let of positive exhortation or the let of withdrawal .��) -2 1 0 0 0 0 0 0 _ftnref15 9 1 -1 9 0 “#_ftn15” 14) 7 1 -1 9 0 0 �� An objection to this interpretation is that the four lines feature the same command and therefore must be understood in the same imperatival manner. ��) -2 1 0 0 0 0 0 0 _ftnref16 9 1 -1 9 0 “#_ftn16” 15) 7 1 -1 9 0 0 �� But John has divided humanity into the two groups of those who do evil and are filthy and those who practice righteousness and are holy. The word ) 8 1 -1 9 0 0 continue) 7 1 -1 9 0 0 occurring in all four clauses indicates a process that is ongoing. It leads to either a life of degradation or a life of holiness. One either grows in grace and stature as a Christian or sinks deeper into hardness and indifference as a sinner; there is no standing still. ��) -2 1 0 0 0 0 0 0 _ftnref17 9 1 -1 9 0 “#_ftn17” 16) 7 1 -1 9 0 0 �� The sinner and the saint either regress or progress in their spiritual life. The sinner regresses from unbelief to disobedience, from disobedience to neglect, from neglect to apostasy, and from apostasy to hardening of the heart. The saint continues to make progress in a life that leads from faith to practicing obedience, from obedience to joy, and from joy to unending bliss in the Lord. The character of the hardened sinner is decidedly anti-Christian, but that of the saint is marked by righteousness and holiness. ) 7 7 3 8 0 0 There are echoes from the Old Testament in this series of contrasts. At the end of Daniel s prophecy we read, ) Many will be purified, made spotless ) and refined, ) but the wicked will continue to be ) wicked. ) None of the wicked will understand, ) but those who are wise will understand. ) 7 1 3 8 0 “tw://bible.?id=27.12.10|AUTODETECT|” 12 1 -1 9 0 “tw://bible.?id=27.12.10|AUTODETECT|” Dan. 12:10) 7 1 -1 9 0 “tw://bible.?id=26.3.27|AUTODETECT|” ; compare ) 12 1 -1 9 0 “tw://bible.?id=26.3.27|AUTODETECT|” Ezek. 3:27) 7 1 -1 9 0 0 ) ) 7 1 3 8 0 0 This is not to say that God fails to call the sinner to repentance. Repentance is always a live option as long as a person is living. ��) -2 1 0 0 0 0 0 0 _ftnref18 9 1 -1 9 0 “#_ftn18” 17) 7 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” �� Ezekiel devotes an entire chapter to the life of the righteous versus the life of the wicked, and at its conclusion he writes, For I take no pleasure in the death of anyone, declares the Sovereign Lord. Repent and live! 12 1 -1 9 0 “tw://bible.?id=26.18.32|AUTODETECT|” Ezek. 18:32) 7 1 -1 9 0 0 ). ) 6 1 3 8 0 0 12. Look, I am coming soon. And my reward is with me to give to each according to his work. 13. I am the Alpha and the Omega, the First and the Last, the Beginning and the End. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The words of verse 12 are a confirmation of the preceding verse (v. 11). Jesus says that he is coming soon (see vv. 7, 20) and will then reward every human being according to his or her works. But can the word ) 8 1 -1 9 0 0 reward) 7 1 -1 9 0 0 be interpreted as a payment for work performed? ) 7 1 3 8 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” First, the promise of Jesus return means joy and happiness for the believer but fear and remorse for the unbeliever. His return must be seen against the background of the last judgment at which time the righteous will enter into their heavenly reward and the unrighteous into outer darkness 12 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” Matt. 25:31 46) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Next, in Scripture there is no works righteousness, no petty calculation of reward, no counting of good works (and bad), no correspondence between achievement and reward. ��) -2 1 0 0 0 0 0 0 _ftnref19 9 1 -1 9 0 “#_ftn19” 18) 7 1 -1 9 0 0 �� The term ) 8 1 -1 9 0 0 reward) 7 1 -1 9 0 “tw://bible.?id=40.6.19|AUTODETECT|” has no connection with the concept treasure in heaven 12 1 -1 9 0 “tw://bible.?id=40.6.19|AUTODETECT|” Matt. 6:19) 7 1 -1 9 0 0 ), for any reward that God gives is on the basis of unmerited grace. The gift of salvation is pure grace, undeserved, and unearned. ) 7 1 3 8 0 “tw://bible.?id=23.40.10|AUTODETECT|” When Jesus says that he is coming soon and his reward is with him, he rephrases words recorded in the Old Testament Scriptures. See, the Sovereign Lord comes with power, and his arm rules for him. See, his reward is with him, and his recompense accompanies him 12 1 -1 9 0 “tw://bible.?id=23.40.10|AUTODETECT|” Isa. 40:10) 7 1 -1 9 0 “tw://bible.?id=19.28.4|AUTODETECT|” ; see also ) 12 1 -1 9 0 “tw://bible.?id=19.28.4|AUTODETECT|” Ps. 28:4) 7 1 -1 9 0 “tw://bible.?id=24.17.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.17.10|AUTODETECT|” Jer. 17:10) 7 1 -1 9 0 “tw://bible.?id=66.2.23|AUTODETECT|” ). In his letter to the church in Thyatira, Jesus says that he will repay each of them according to their deeds 12 1 -1 9 0 “tw://bible.?id=66.2.23|AUTODETECT|” Rev. 2:23) 7 1 -1 9 0 0 ; compare 18:6; and 20:12 13). These passages refer to the coming of Jesus as the judge of all the earth. ) 7 1 3 8 0 0 Jesus identifies himself with the first and the last letter in the Greek alphabet, the Alpha and the Omega, and as the First and the last, the Beginning and the End (see 21:6) In this summary statement, he utters three clauses that convey the concept that he is everlastingly divine. Note that in the first chapter God identified himself with the letters Alpha and Omega, but Jesus identified himself as the First and the Last (1:8 and 17, respectively). Now in the conclusion to the Apocalypse, Jesus clearly places himself equal to God with the same words of identification. He is equal with God in power and authority. ) 6 1 3 8 0 0 14. Blessed are they who wash their robes, so that they may have the right to the tree of life and by the gates they may enter the city. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 a. Blessed are they who wash their robes. With this last and seventh beatitude Jesus addresses the saints on earth by calling blessed those people who wash their robes. He implies that their robes are filthy because of sin, which can be removed only through the blood of Christ. The verb ) 8 1 -1 9 0 0 to wash) 7 1 -1 9 0 “tw://bible.?id=2.19.10|AUTODETECT|” is a participle in the present tense to indicate that sin is a continual polluting agency that needs repeated cleansings. Earlier John recorded the words of an elder who instructed him concerning the status of the saints in heaven. These are they who have come out of the great tribulation and have washed their robes and have made them white in the blood of the Lamb (7:14). Whereas the words of the elder are addressed to celestial saints, whose robes have been washed once for all (aorist tense), Jesus speaks to the saints on earth and by implication urges them to wash their robes again and again (present tense). Moses instructed the Israelites at Mount Sinai to wash their clothes prior to coming before God to hear the Law 12 1 -1 9 0 “tw://bible.?id=2.19.10|AUTODETECT|” Exod. 19:10) 7 1 -1 9 0 “tw://bible.?id=2.19.14|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=2.19.14|AUTODETECT|” 14) 7 1 -1 9 0 “tw://bible.?id=23.61.10|AUTODETECT|” ). This means that no one can enter the presence of God in filthy garments, for such an act is abominable to him. Only those who are covered with the robe of righteousness may enter God s holiness 12 1 -1 9 0 “tw://bible.?id=23.61.10|AUTODETECT|” Isa. 61:10) 7 1 -1 9 0 “tw://bible.?id=40.22.11-40.22.13|AUTODETECT|” ). Clothed in pure linen, they are permitted to sit at the table of the Lord 12 1 -1 9 0 “tw://bible.?id=40.22.11-40.22.13|AUTODETECT|” Matt. 22:11 13) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=1.3.24|AUTODETECT|” b. So that they may have the right to the tree of life. Adam and Eve were driven out of the Garden of Eden, and cherubim prevented them from approaching the tree of life 12 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” Gen. 3:24) 7 1 -1 9 0 0 ). But now the saints have perfect freedom to take the fruit of this tree (2:7; 22:2). Indeed Jesus grants them the right to do so. Delivered from the bondage of sin and guilt through his sacrifice, they now enjoy life eternal with unhindered access to the tree of life. ) 7 1 3 8 0 0 c. And by the gates they may enter the city. They are God s people who have the right to enter the holy city and enjoy never-ending residency. Their names are recorded in the book of life that grants them citizenship in the new Jerusalem (21:27b). ) 6 1 3 8 0 0 15. Outside are the dogs and the sorcerers and the fornicators and the murderers and the idolaters and everyone who loves and practices deceit. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=11.14.11|AUTODETECT|” Addressing the people on earth, Jesus once again shows contrast between the believer and the unbeliever. Believers are dressed in clean garments and have the right to the tree of life and to heavenly citizenship. But unbelievers are excluded, because their lifestyle is compared to those who are detested and the murderers and the fornicators, and the sorcerers and idolaters, and to all who are deceivers (21:8). These six categories are identical, with the exception that the detested ones are now called dogs. In Old Testament times street dogs were despised 12 1 -1 9 0 “tw://bible.?id=11.14.11|AUTODETECT|” 1 Kings 14:11) 7 1 -1 9 0 “tw://bible.?id=12.8.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=12.8.13|AUTODETECT|” 2) 12 1 -1 9 0 “tw://bible.?id=12.8.13|AUTODETECT|” Kings 8:13) 7 1 -1 9 0 “tw://bible.?id=5.23.18|AUTODETECT|” ), and a male prostitute was called a dog 12 1 -1 9 0 “tw://bible.?id=5.23.18|AUTODETECT|” Deut. 23:18) 7 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” ). In New Testament times the rabbis would refer to Gentiles as dogs, and Paul even designated his opponents as such 12 1 -1 9 0 “tw://bible.?id=50.3.2|AUTODETECT|” Phil. 3:2) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref20 9 1 -1 9 0 “#_ftn20” 19) 7 1 -1 9 0 0 �� In brief, the word ) 8 1 -1 9 0 0 dog) 7 1 -1 9 0 0 was a pejorative term denoting someone to be shunned. ) 7 1 3 8 0 0 The sorcerers, murderers, idolaters, fornicators, and deceitul persons are mentioned and discussed in 21:8. The repetition of these categories in the concluding verses of the Apocalypse is for emphasis. This fact is stressed with the addition of the verbs ) 8 1 -1 9 0 0 to love) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 to practice) 7 1 -1 9 0 “tw://bible.?id=58.2.1|AUTODETECT|” in the phrase everyone who loves and practices deceit. The addition underscores the depth of sin when a sinner turns the truth into a lie and takes great delight in doing so. A plausible suggestion is to view this vice list as a warning to repent directed to Christians who are in danger of drifting away 12 1 -1 9 0 “tw://bible.?id=58.2.1|AUTODETECT|” Heb. 2:1) 7 1 -1 9 0 “tw://bible.?id=58.3.12-58.3.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=58.3.12-58.3.13|AUTODETECT|” 3:12 13) 7 1 -1 9 0 “tw://bible.?id=58.4.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=58.4.1|AUTODETECT|” 4:1) 7 1 -1 9 0 “tw://bible.?id=58.4.11|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=58.4.11|AUTODETECT|” 11) 7 1 -1 9 0 0 )��) -2 1 0 0 0 0 0 0 _ftnref21 9 1 -1 9 0 “#_ftn21” 20) 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 16. I, Jesus, have sent my angel to you to testify to these things in the churches. I am the Root and Descendant of David, the bright Morning Star. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Jesus identifies himself as the speaker with the use of the personal pronoun ) 8 1 -1 9 0 0 I) 7 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” , common in Paul s epistles 12 1 -1 9 0 “tw://bible.?id=48.5.2|AUTODETECT|” Gal. 5:2) 7 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=49.3.1|AUTODETECT|” Eph. 3:1) 7 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” Col. 1:23) 7 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.*?id=52.2.18|AUTODETECT|”

12 1 -1 9 0 “tw://bible.?id=52.2.18|AUTODETECT|” Thess. 2:18) 7 1 -1 9 0 “tw://bible.?id=57.1.19|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.*?id=57.1.19|AUTODETECT|” Philem. 19) 7 1 -1 9 0 0 ) and in Revelation ( I, John, 1:9 and 22:8). Jesus says that he has sent his angel, which once more is an indication of his divinity. In 1:1 God sent his angel to John, while here Jesus claims that he has dispatched his angel. Notice also that the message of the angel is for the recipients given here in the second person plural ) 8 1 -1 9 0 0 you) 7 1 -1 9 0 0 , which refers to the readers and hearers of the Apocalypse (1:3). ) 7 1 3 8 0 0 The verb ) 8 1 -1 9 0 0 to testify) 7 1 -1 9 0 0 appears three times in these concluding verses (vv. 16, 18, 20) and means the act of bearing witness to the prophetic word that God passes on to his people (1:2). It signifies to confirm these things (that is, the Apocalypse) passed on and delivered to the recipients.��) -2 1 0 0 0 0 0 0 _ftnref22 9 1 -1 9 0 “#_ftn22”
7 1 -1 9 0 0 �� The addressees are the members of the seven churches, but these churches represent symbolically the universal church that is present throughout the world in time and place. ) 7 1 3 8 0 0 In the salutation John writes, John to the seven ) 8 1 -1 9 0 0 churches) 7 1 -1 9 0 0 that are in [the province of] Asia. Grace to ) 8 1 -1 9 0 0 you) 7 1 -1 9 0 0 (1:4, emphasis added). Thus, the plural noun and pronoun ) 8 1 -1 9 0 0 churhes) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 you) 7 1 -1 9 0 0 respectively appear in the same context, be it in reverse order. The parallel structure in the salutation (1:4) and in the conclusion (22:16) is clear; it confirms the interpretation that the noun and the pronoun indeed are the same category.��) -2 1 0 0 0 0 0 0 _ftnref23 9 1 -1 9 0 “#_ftn23”
7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=23.11.1|AUTODETECT|” Five times in Revelation Jesus uses the I am to identify himself (1:8, 17; 2:23; 21:6; 22:16). Here he names himself the Root and Descendant of David, the bright Morning Star. The Old Testament provides the background for these names; the phrase the Root and Descendant of David originates in ) 12 1 -1 9 0 “tw://bible.?id=23.11.1|AUTODETECT|” Isaiah 11:1) 7 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=23.11.10|AUTODETECT|”
7 1 -1 9 0 “tw://bible.?id=4.24.17|AUTODETECT|” and 53:2; and the bright Morning Star is an echo of ) 12 1 -1 9 0 “tw://bible.?id=4.24.17|AUTODETECT|” Numbers 24:17) 7 1 -1 9 0 “tw://bible.?id=61.1.19|AUTODETECT|” , A star will come out of Jacob. In his letter to the church in Thyatira, Jesus promises the morning star to every overcomer (2:28); and mentioning the day of Christ s return, Peter informs his readers that this happens when the morning star rises in your hearts 12 1 -1 9 0 “tw://bible.?id=61.1.19|AUTODETECT|” 2 Pet. 1:19) 7 1 -1 9 0 0 ). With the use of this expression, Peter points to Christ.��) -2 1 0 0 0 0 0 0 _ftnref24 9 1 -1 9 0 “#_ftn24”
7 1 -1 9 0 0 �� ) 6 1 3 8 0 0

And the Spirit and the bride say, Come! And let the one who hears say, Come! And let the one who is thirsty come, and let the one who desires take freely of the water of life. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Jesus appears to be the speaker and now announces that the response to his words comes from two sources, namely, the Holy Spirit and the church on earth. These two continue to utter their appeal for Jesus return with a request in the present tense that signifies Carry out your plan in history with a view toward your coming. ��) -2 1 0 0 0 0 0 0 _ftnref25 9 1 -1 9 0 “#_ftn25”

7 1 -1 9 0 0 �� The call for the coming of the Lord is repeated in verse 20 as the last petition in the Apocalypse, Amen, come Lord Jesus. The Spirit of Christ is the Spirit of the bridegroom; and this Spirit has his abode in the bride, that is, the church. Hence, at the powerful urging of the Spirit, the church expresses her longing for the return of Christ, her bridegroom. Not only the organic body of the church but also every individual believer who obediently responds to the prompting of the Spirit articulates this yearning. The invitation Come! occurs twice to stress urgency. ) 7 1 3 8 0 0 However, the third invitation, Let the one who is thirsty come, is not addressed to Christ but to the people as a call to come to him. This causes confusion, especially as the last exhortation, Let the one who desires take freely of the water of life, is also an evangelistic address. This inconsistency can be solved when we interpret the double meaning of the verb ) 8 1 -1 9 0 0 to come) 7 1 -1 9 0 0 . First, the church at worship and at the celebration of the Lord s Supper petitions Christ to return 8 1 -1 9 0 0 Maranatha;) 7 1 -1 9 0 0 see ) 8 1 -1 9 0 0 Didache) 7 1 -1 9 0 “tw://bible.?id=61.3.12|AUTODETECT|” 10.6). Next, at the same time the church extends to everyone the invitation to come to Christ. Writing about the coming of the Lord, Peter instructs his readers to live holy and godly lives as you look forward to the day of God and speed its coming 12 1 -1 9 0 “tw://bible.?id=61.3.12|AUTODETECT|” 2 Pet. 3:12) 7 1 -1 9 0 “tw://bible.?id=44.3.19-44.3.21|AUTODETECT|” a), thus indicating that God s people have a part in shortening the time before Jesus return. Addressing the crowd after healing the crippled beggar, Peter told the people to repent in order to hasten the coming of Christ 12 1 -1 9 0 “tw://bible.?id=44.3.19-44.3.21|AUTODETECT|” Acts 3:19 21) 7 1 -1 9 0 0 ). Similarly about a.d. 300, a Jewish rabbi wrote, If the Israelites were to repent for one day, then the Son of David [the Messiah] would come. ��) -2 1 0 0 0 0 0 0 _ftnref26 9 1 -1 9 0 “#_ftn26”
7 1 -1 9 0 0 �� This means that church must bring the gospel to the world, lead people to faith and repentance, and fill the house of God. Then the end will come and Christ will return. ) 7 1 3 8 0 “tw://bible.?id=23.55.1|AUTODETECT|” Everyone who desires to drink from the water of life may freely come and take. There is an Old Testament invitation, recorded in ) 12 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” Isaiah 55:1) 7 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” , Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost 12 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” John 7:37) 7 1 -1 9 0 “tw://bible.?id=66.21.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.21.6|AUTODETECT|” Rev. 21:6) 7 1 -1 9 0 0 ). ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 22:14 16) 7 1 -1 9 0 0 ) 8 1 3 8 0 0 Verse 14) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 �� p� ��p� �P�� washing their robes. Leading Greek manuscripts support this phrase, but the ) -2 1 0 0 0 0 0 0 _ftnref27 10 1 -1 9 0 “#_ftn27” TR) 7 1 -1 9 0 0 and the Majority Text have a different reading, �� p� ��p� �P�� . The sound of the two phrases is similar, but the second appears to be a scribal emendation, because John uses the expression �� p� �� (12:17; 14:12).��) -2 1 0 0 0 0 0 0 _ftnref28 9 1 -1 9 0 “#_ftn28”
7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 5�� when followed by the future tense of the verb ) 8 1 -1 9 0 0 to be) 7 1 -1 9 0 0 , the clause is more result than purpose. It expresses certainty that what is promised will take place. ) 8 1 3 8 0 0 Verse 16) 7 1 -1 9 0 0 ) 7 3 3 8 0 0 �� a common translation is for. Variants are either � (in) or the omission of any preposition. I prefer the reading �. ) B. Warning ) 22:18 19 ) 6 1 3 8 0 0

I testify to everyone who hears these words of the prophecy of this book. If anyone adds anything to them, God will add to him the plagues written in this book. 19. And if anyone takes anything away from the words of the prophecy of this book, God will take away his share in the tree of life and the holy city, which are described in this book. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Jesus most likely is the speaker because the personal pronoun ) 8 1 -1 9 0 0 I) 7 1 -1 9 0 0 harmonizes with verse 16, and the verb ) 8 1 -1 9 0 0 to testify) 7 1 -1 9 0 0 appears in verse 20 where Jesus is the speaker. In the introductory part and the conclusion Jesus directly addresses the readers and hearers, but for the rest of Revelation he sent his angel.��) -2 1 0 0 0 0 0 0 _ftnref29 9 1 -1 9 0 “#_ftn29”

7 1 -1 9 0 0 �� His address to the person who hears the words of the prophecy of this book repeats similar wording in verses 7 and 10. Hearing must be accompanied by understanding (compare 1:3). ) 7 1 3 8 0 “tw://bible.?id=5.4.2|AUTODETECT|” The solemn warning not to add to or detract from the words of this book is common in ancient literature. For instance, Moses warns the Israelites not to add to or subtract from the decrees and laws God gave them 12 1 -1 9 0 “tw://bible.?id=5.4.2|AUTODETECT|” Deut. 4:2) 7 1 -1 9 0 “tw://bible.?id=5.12.32|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=5.12.32|AUTODETECT|” 12:32) 7 1 -1 9 0 0 ). This formula was attached to documents much the same as modern manuscripts are protected by copyright laws.��) -2 1 0 0 0 0 0 0 _ftnref30 9 1 -1 9 0 “#_ftn30”
7 1 -1 9 0 “tw://bible.?id=48.1.6-48.1.8|AUTODETECT|” �� In addition, curses were added in the form of a conditional sentence, If anyone adds or takes away anything from this book, a curse will rest upon him. Paul wrote a similar condemnation when he told the Galatians that if anyone preached a gospel which was not the gospel of Christ, let him be eternally condemned 12 1 -1 9 0 “tw://bible.?id=48.1.6-48.1.8|AUTODETECT|” Gal. 1:6 8) 7 1 -1 9 0 0 ). Now Jesus pronounces a curse on anyone who distorts his message.��) -2 1 0 0 0 0 0 0 _ftnref31 9 1 -1 9 0 “#_ftn31”
7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 What are these curses? The plagues written in this book include not only temporal penalties but also eternal separation from the living God and exclusion from eternal life and the holy city. They are applied not to anyone making a clerical error in copying the manuscript but to the one deliberately distorting the text.��) -2 1 0 0 0 0 0 0 _ftnref32 9 1 -1 9 0 “#_ftn32”
7 1 -1 9 0 0 �� Copyists who unintentionally made errors of the eye or ear are not addressed. If this were the case, I venture to say that no one would have dared to make a copy of the Apocalypse. ) 7 1 3 8 0 0 Twice in this passage the word ) 8 1 -1 9 0 0 prophecy) 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” occurs, which signifies that the words recorded in this Apocalypse are being fulfilled in the course of time and point to fulfillment when Jesus returns. What he has promised he will certainly fulfill in the time set by the Father 12 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matthew 24:36) 7 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” Acts 1:7) 7 1 -1 9 0 0 ). Note that the word ) 8 1 -1 9 0 0 prophecy) 7 1 -1 9 0 0 appears seven times in Revelation, and four of them are in the last chapter (1:3; 11:6; 19:10; 22:7, 10, 18, 19). ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 22:19) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 �x �� the TR reads �x ��, which lacks Greek manuscript support. In 1516 Erasmus translated these words from the Latin Vulgate into Greek. The corruption of tree into book had occurred earlier in the transmission of the Latin text when a scribe accidentally miscopied the correct word ) 8 1 -1 9 0 0 ligno) 7 1 -1 9 0 0 as ) 8 1 -1 9 0 0 libro) 7 1 -1 9 0 0 . ��) -2 1 0 0 0 0 0 0 _ftnref33 9 1 -1 9 0 “#_ftn33”
7 1 -1 9 0 0 �� ) 7 2 3 8 0 0 C. Promise and Blessing ) 22:20 21 ) 6 1 3 8 0 0

He who testifies to these things says, Yes, I am coming soon. Amen, come Lord Jesus.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 Here is the earnest declaration from the lips of Jesus that he indeed will return as he has promised (v. 12). The Spirit and the bride implore him to come, and every sincere believer likewise entreats him to return (v. 17). Now Jesus assures everyone that he is coming soon. But how soon will he make his appearance? We can safely say that his return is closer now than ever, since nearly two thousand years have passed. Nonetheless, the meaning of this adverb is without delay, quickly, at once, in a short time. ��) -2 1 0 0 0 0 0 0 _ftnref34 9 1 -1 9 0 “#_ftn34”

7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 The response to Jesus promise is formulated in a prayer that is the last petition in Scripture, Amen, come Lord Jesus. That is, the believer is convinced of the veracity of this promise and confirms it with a hearty Amen. ) 6 1 3 8 0 0

The grace of the Lord Jesus be with all.) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 This benediction is short and is reminiscent of the epistolary literature of Paul. It confirms that the Apocalypse is sent as an epistle to the churches and therefore needs an appropriate parting blessing. The benediction is expressed as a prayer or wish much the same as the greeting in the introduction (1:4). ) The variants reflected in translations concern the recipients of this book. In view of the benediction itself, these variations are of little importance. The grace of the Lord Jesus is with all those who love him, serve him, and long for his return. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 22:21) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ��p �� with all. Other readings have with all the saints and with you all. Of these three, the shortest reading is preferred. ) 8 1 3 8 0 0 Soli Deo Gloria) 7 1 -1 9 0 0 ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” 1 ) 7 1 -1 9 0 0 R. C. H. Lenski, ) 8 1 -1 9 0 0 The Interpretation of St. John s Revelation) 7 1 -1 9 0 0 (Columbus: Wartburg, 1943), p. 649; Herman Hoeksema, ) 8 1 -1 9 0 0 Behold, He Cometh! An Exposition of the Book of Revelation) 7 1 -1 9 0 0 (Grand Rapids: Reformed Free Publishing Association, 1969), p. 710; David E. Holwerda, ) 8 1 -1 9 0 0 Jesus and Israel: One Covenant or Two?) 7 1 -1 9 0 0 (Grand Rapids: Eerdmans; Leicester: Inter-Varsity, 1995), pp. 78 79. ) -2 1 0 0 0 0 0 0 _ftn2 9 1 3 8 0 “#_ftnref2” 2 ) 7 1 -1 9 0 0 S. Greijdanus, ) 8 1 -1 9 0 0 De Openbaring des Heeren aan Johannes) 7 1 -1 9 0 0 , KNT (Amsterdam: Van Bottenburg, 1925), p. 432; Henry Barclay Swete, ) 8 1 -1 9 0 0 Commentary on Revelation: The Greek Text with Introduction, Notes, and Indexes) 7 1 -1 9 0 0 (1911; reprint, Grand Rapids: Kregel, 1977), p. 300. ) -2 1 0 0 0 0 0 0 _ftn3 9 1 3 8 0 “#_ftnref3” 3 ) 7 1 -1 9 0 0 John F. Walvoord, ) 8 1 -1 9 0 0 The Revelation of Jesus Christ) 7 1 -1 9 0 0 (Chicago: Moody, 1966), p. 330; Leon Morris, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 249; Robert L. Thomas, ) 8 1 -1 9 0 0 Revelation 8 22: An Exegetical Commentary) 7 1 -1 9 0 0 (Chicago: Moody, 1995), p. 485. ) -2 1 0 0 0 0 0 0 _ftn4 9 1 3 8 0 “#_ftnref4” 4 ) 7 1 -1 9 0 0 Consult Robert H. Mounce, ) 8 1 -1 9 0 0 The Book of Revelation) 7 1 -1 9 0 0 , rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), pp. 399 400. ) -2 1 0 0 0 0 0 0 _ftn5 10 1 3 8 0 “#_ftnref5” REB ) 7 1 -1 9 0 0 Revised English Bible ) -2 1 0 0 0 0 0 0 _ftn6 10 1 3 8 0 “#_ftnref6” NASB ) 7 1 -1 9 0 0 New American Standard Bible ) -2 1 0 0 0 0 0 0 _ftn7 9 1 3 8 0 “#_ftnref7” 5 ) 7 1 -1 9 0 0 Consult David E. Aune, ) 8 1 -1 9 0 0 Revelation 17 22) 7 1 -1 9 0 0 , WBC 52C (Nashville: Nelson, 1998), pp. 1205 6; Gerhard A. Krodel, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , ACNT (Minneapolis: Augsburg, 1989), pp. 368 69. ) -2 1 0 0 0 0 0 0 _ftn8 9 1 3 8 0 “#_ftnref8” 6 ) 7 1 -1 9 0 0 William Hendriksen 8 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 0 [reprint, Grand Rapids: Baker, 1982], p. 209) mentions three: the angel, John, and Jesus. ) -2 1 0 0 0 0 0 0 _ftn9 9 1 3 8 0 “#_ftnref9” 7 ) 7 1 -1 9 0 0 Swete, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 303; Isbon T. Beckwith, ) 8 1 -1 9 0 0 The Apocalypse of John) 7 1 -1 9 0 0 (1919; reprint, Grand Rapids: Baker, 1979), pp. 773 74; Thomas, ) 8 1 -1 9 0 0 Revelation 8 22) 7 1 -1 9 0 0 , p. 497. M. Robert Mulholland Jr. 8 1 -1 9 0 0 Revelation: Holy Living in an Unholy World) 7 1 -1 9 0 0 [Grand Rapids: Zondervan, Frances Asbury Press, 1990], pp. 332 33) identifies Christ with the angel by writing that Christ appears in angelic form. This interpretation meets difficulty in the next two verses, for there the identification fails. Homer Hailey 8 1 -1 9 0 0 Revelation: An Introduction and Commentary) 7 1 -1 9 0 0 [Grand Rapids: Baker, 1979], p. 426) suggests that God is the speaker. ) -2 1 0 0 0 0 0 0 _ftn10 9 1 3 8 0 “#_ftnref10” 8 ) 7 1 -1 9 0 0 Michael Wilcock, ) 8 1 -1 9 0 0 The Message of Revelation: I Saw Heaven Opened) 7 1 -1 9 0 0 (Leicester: Inter-Varsity; Downers Grove: InterVarsity, 1975), p. 214. ) -2 1 0 0 0 0 0 0 _ftn11 9 1 3 8 0 “#_ftnref11” 9 ) 7 1 -1 9 0 0 Richard Bauckham, ) 8 1 -1 9 0 0 The Climax of Prophecy) 7 1 -1 9 0 0 (Edinburgh: Clark, 1993), p. 256. ) -2 1 0 0 0 0 0 0 _ftn12 9 1 3 8 0 “#_ftnref12” 10 ) 7 1 -1 9 0 0 Bauckham, ) 8 1 -1 9 0 0 Climax of Prophecy) 7 1 -1 9 0 0 , p. 134. See Gregory K. Beale, ) 8 1 -1 9 0 0 The Book of Revelation: A Commentary on the Greek Text) 7 1 -1 9 0 0 , NIGTC (Grand Rapids: Eerdmans, 1998), p. 1128. ) -2 1 0 0 0 0 0 0 _ftn13 9 1 3 8 0 “#_ftnref13” 11 ) 7 1 -1 9 0 0 Ernst Lohmeyer, ) 8 1 -1 9 0 0 Die Offenbarung des Johannes) 7 1 -1 9 0 0 , HNT 16 (T�bingen: Mohr, 1970), p. 179. ) -2 1 0 0 0 0 0 0 _ftn14 9 1 3 8 0 “#_ftnref14” 12 ) 7 1 -1 9 0 0 In 4 Ezra (=2 Esdras) 12:37 38; 14:5 6, 45 47, the command to hide the book and to disclose its contents only to the wise is plain. See Aune, ) 8 1 -1 9 0 0 Revelation 17 22) 7 1 -1 9 0 0 , p. 1216. ) -2 1 0 0 0 0 0 0 _ftn15 9 1 3 8 0 “#_ftnref15” 14 ) 7 1 -1 9 0 0 Hendriksen, ) 8 1 -1 9 0 0 More than Conquerors) 7 1 -1 9 0 0 , p. 208. ) -2 1 0 0 0 0 0 0 _ftn16 9 1 3 8 0 “#_ftnref16” 15 ) 7 1 -1 9 0 0 Beale, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 1132; Mounce, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 406 n. 18. ) -2 1 0 0 0 0 0 0 _ftn17 9 1 3 8 0 “#_ftnref17” 16 ) 7 1 -1 9 0 0 Hailey, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 428. ) -2 1 0 0 0 0 0 0 _ftn18 9 1 3 8 0 “#_ftnref18” 17 ) 7 1 -1 9 0 0 Alan F. Johnson, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , in ) 8 1 -1 9 0 0 The Expositor s Bible Commentary) 7 1 -1 9 0 0 , ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:601. ) -2 1 0 0 0 0 0 0 _ftn19 9 1 3 8 0 “#_ftnref19” 18 ) 7 1 -1 9 0 0 Wilhelm Pesch, ) 8 1 -1 9 0 0 EDNT) 7 1 -1 9 0 0 , 2:433. See also Paul Christoph B�ttger, ) 8 1 -1 9 0 0 NIDNTT) 7 1 -1 9 0 0 , 3:141 44; Herbert Preisker, ) 8 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , 4:716 19. ) -2 1 0 0 0 0 0 0 _ftn20 9 1 3 8 0 “#_ftnref20” 19 ) 7 1 -1 9 0 0 Refer to Otto Michel, ) 8 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , 3:1101 4. ) -2 1 0 0 0 0 0 0 _ftn21 9 1 3 8 0 “#_ftnref21” 20 ) 7 1 -1 9 0 0 Thomas, ) 8 1 -1 9 0 0 Revelation 8 22) 7 1 -1 9 0 0 , p. 507; Robert W. Wall, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , NIBCNT (Peabody, Mass.: Hendrickson, 1991), p. 266. ) -2 1 0 0 0 0 0 0 _ftn22 9 1 3 8 0 “#_ftnref22” 21 ) 7 1 -1 9 0 0 Bauer, pp. 492 93; Hermann Strathmann, ) 8 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , 4:499. Aune 8 1 -1 9 0 0 Revelation 17 22) 7 1 -1 9 0 0 , p. 1225) argues that the plural ) 8 1 -1 9 0 0 you) 7 1 -1 9 0 “tw://bible.?id=66.22.16|AUTODETECT|” refers to a circle of Christian prophets whose task it was to transmit John s revelatory message to the churches. See also his Prophetic Circle of John of Patmos and the Exegesis of ) 12 1 -1 9 0 “tw://bible.?id=66.22.16|AUTODETECT|” Revelation 22.16) 7 1 -1 9 0 0 , ) 8 1 -1 9 0 0 JSNT) 7 1 -1 9 0 0 37 (1989): 103 16. ) -2 1 0 0 0 0 0 0 _ftn23 9 1 3 8 0 “#_ftnref23” 22 ) 7 1 -1 9 0 0 Consult Beale, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , pp. 1145 46. ) -2 1 0 0 0 0 0 0 _ftn24 9 1 3 8 0 “#_ftnref24” 23 ) 7 1 -1 9 0 0 See Simon J. Kistemaker, ) 8 1 -1 9 0 0 Exposition of the Epistles of Peter and of the Epistle of Jude) 7 1 -1 9 0 0 , NTC (Grand Rapids: Baker, 1987), p. 270. ) -2 1 0 0 0 0 0 0 _ftn25 9 1 3 8 0 “#_ftnref25” 24 ) 7 1 -1 9 0 0 Hendriksen, ) 8 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 0 , p. 209; Lenski, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 670. ) -2 1 0 0 0 0 0 0 _ftn26 9 1 3 8 0 “#_ftnref26” 25 ) 7 1 -1 9 0 0 SB, 1:164. See Kistemaker, ) 8 1 -1 9 0 0 Epistles of Peter) 7 1 -1 9 0 0 , pp. 338 39. ) -2 1 0 0 0 0 0 0 _ftn27 10 1 3 8 0 “#_ftnref27” TR ) 8 1 -1 9 0 0 The Textus Receptus: The Greek New Testament according to the Majority Text) 7 1 -1 9 0 0 ) -2 1 0 0 0 0 0 0 _ftn28 9 1 3 8 0 “#_ftnref28” 26 ) 7 1 -1 9 0 0 Bruce M. Metzger, ) 8 1 -1 9 0 0 A Textual Commentary on the Greek New Testament) 7 1 -1 9 0 0 , 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 690. ) -2 1 0 0 0 0 0 0 _ftn29 9 1 3 8 0 “#_ftnref29” 27 ) 7 1 -1 9 0 0 Swete, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 311; Thomas, ) 8 1 -1 9 0 0 Revelation 8 22) 7 1 -1 9 0 0 , p. 513; Mounce, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 410; Luther Poellot, ) 8 1 -1 9 0 0 Revelation: The Last Book in the Bible) 7 1 -1 9 0 0 (St. Louis: Concordia, 1962), p. 301; Greijdanus, ) 8 1 -1 9 0 0 Openbaring) 7 1 -1 9 0 0 , p. 446. Some scholars designate John as the speaker. See J�rgen Roloff, ) 8 1 -1 9 0 0 The Revelation of John) 7 1 -1 9 0 0 , trans. J. E. Alsup (Mineapolis: Fortress, 1993), p. 253; Wilfrid J. Harrington, ) 8 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , SP 16 (Collegeville, Minn.: Liturgical Press, 1993), p. 226. ) -2 1 0 0 0 0 0 0 _ftn30 9 1 3 8 0 “#_ftnref30” 28 ) 7 1 -1 9 0 0 Aune 8 1 -1 9 0 0 Revelation 17 22) 7 1 -1 9 0 0 , pp. 1208 13) lists a number of examples taken from many sources. One of them appears in 1 Maccabees 8:30 in connection with a treaty the Romans made with the Jews, But if, hereafter, both parties agree to add or to rescind anything, what they decide shall be done; any such addition or rescindment shall be valid (REB). ) -2 1 0 0 0 0 0 0 _ftn31 9 1 3 8 0 “#_ftnref31” 29 ) 7 1 -1 9 0 0 According to the ) 8 1 -1 9 0 0 Letter of Aristeas) 7 1 -1 9 0 0 310 11, after the Hebrew Scriptures had been translated into Greek, a curse was pronounced on anyone who would make alterations to the translation by adding or omitting any of the words that had been written. ) -2 1 0 0 0 0 0 0 _ftn32 9 1 3 8 0 “#_ftnref32” 30 ) 7 1 -1 9 0 0 R. H. Charles 8 1 -1 9 0 0 A Critical and Exegetical Commentary on the Revelation of St. John) 7 1 -1 9 0 0 , ICC [Edinburgh: Clark, 1920], 2:223) comments, The plagues are concerned with temporal punishments, not with eternal. Then he asserts that verses 18b 19 introduce a wrong note in these last verses. He considers them an interpolation and places them in a footnote (p. 445). ) -2 1 0 0 0 0 0 0 _ftn33 9 1 3 8 0 “#_ftnref33” 31 ) 7 1 -1 9 0 0 Metzger, ) 8 1 -1 9 0 0 Textual Commentary) 7 1 -1 9 0 0 , p. 690. ) -2 1 0 0 0 0 0 0 _ftn34 9 1 3 8 0 “#_ftnref34” 32 ) 7 1 -1 9 0 0 Bauer, p. 807. )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

View all chapters →

Old Testament

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

‹ Chapter 21 Revelation — All Chapters Chapter 23 ›