Revelation 22

John T. Hinds Commentary On Revelation 22 THE FINAL VISIONRev_22:1-5 Revelation 22:1 —And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb,—This paragraph completes the vision of the new Jerusalem as the angel presented it to John. Attention was called to a river proceeding from the throne of God and Christ. Water is necessary to physical life; hence, the appearance of a river fits into a symbol that portrays life and happiness. Being bright as crystal and coming from the throne of God show that all genuinely pure blessings come from God. In harmony wRev_21:4 will heavenly mansions are being prepared by Jesus. (John 14:2.) The throne in this glorious city is said to be “ of God and of the Lamb.” Paul tells us that in the final state even Christ shall be subject to the Father “ that God may be all in all.” (1 Corinthians 15:28.) This will be after Christ has turned the reigning power back to God. Revelation 22:3 tanding that fact it is said that in heaven it will be the “ throne of God and of the Lamb.” This is said, doubtless, because God and Christ are one in providing the salvation. Question: If in the final state the throne (reign or rulership) can be called that of both God and Christ, though it strictly belongs to God, why cannot the kingdom in which Christ reigns now also be called GoRev_22:4 can and is as the following passages show: (Luke 8:1 Luke 8:10; Mark 1:15; John 3:5 John 18:36; Colossians 1:13.) Paul speaks of the inheritance as being in the “ kingdom of ChristRev_22:5.” This use of the words “ throne” and “ kingdom” proRev_21:23-25 ist Revelation 22:5 eigning, even though his throne is also the throne of God. Revelation 22:2 —in the midst of the street thereof.—This completes the description of the river. Their reference to a river may be an allusion to Gen. 2: 10 which speaks of a river flowing from the original Paradise of God. In the restored Paradise there will be a river of divine blessing— here called the water of life.

Revelation 22:2 —And on this side of the river and on that was the tree of life. —Probably the most simple view here is that the word “ tree” is not used to signify just one, but generically to mean that the “ tree of life” is a class or kind of tree. This will allow for the streets and both sides of the river to be lined with this tree. Such a vision would indicate abundant life for all throughout the whole city. Twelve manner or twelve crops— one every month— would symbolically represent a perpetual abundance of spiritual blessings. Of course, months and years are inconceiv­able in a state where there is nothing but continuous light, but all unseen states must be presented through the medium of what is seen. Healing, of course, implies disease, but that happens to be one of the things that will be unknown in heaven. (Revelation 21:4.) The meaning is that the tree of life has supplied just the things that have healed people of all nations and will then pro­tect them against disease.

No tears or crying does not mean that there will be occasions for such things in heaven, and God will then wipe the tears away, but rather tRev_22:6-21 will come to produce themRev_22:6-73 —AndRev_22:6 hall be no curse any more.—When man sinned in Eden he was driven out from the tree of life under a curse, including pain, sickness, sorrow, and death. In the final city of God, these curses can never come. The reason assigned is that the throne (reign of God and the Lamb) is there. A per­petual service by the saved will guarantee a peRev_21:9 freedom from all curses. Revelation 22:4 —And they shall see his face; and hRev_21:5 shall be on their foreheads.—They will never be driven from his presence nor disowned, for his name will be upon them. Revelation 22:5 —And there shall be night no more.—See notes on Revelation 21:23-25. Revelation 22:5 –Revelation 22:6 y shall reign for ever and ever.—There is absolutely nothing in this verse to indicate any special class as those wRev_1:1 reign over others. There will be no wicked in that heavenly place; the whole tenor of these two chapters is against that. The redeemed are represented as “ his servants.” (Verse 6.) So whatever the meaning given the word “ reign,” here it applies to all the saved in heaven. It cannot be un­derstood literally as exercising authority over others for two reasons: (1) That prerogative, in whatever way it may be necessary, will belong primarily to God, and secondarily to Christ; and both will be present. (2) All the saved will be in the reigning and have no others but themselves to reign over. The language must be taken figuratively. It is not possible forRev_22:7 the flesh to describe accurately a purely spiritual state. Nothing seems more reasonable than the thought that through the ceaseless age then to begin redeemed humanity will truly and completely submit to God’ s rule, and thus figuratively rule with him by a loving submission to his authority. This completes the emblematic description of the new Jeru­salem, and the ultimate blessings that await the faithful in God’ s spiritual family. It also brings to a close the symbolic part of the book of Revelation. The remainder of this chapter is a brief conclusion, in which the last warnings and promises of a loving Father are laid before a sinful race. PART SIXTH , , AND Rev_22:6-21THE ANGEL’ S Revelation 22:6-7 Revelation 22:6 —These words are faithful and true.—As the symbolic images are now completed the angel comes directly to John with the assurance that the words (visions and spoken words) are true that there has been no deception and all things will come to pass just as disclosed. That an angel was the speaker is evident from verse 8 compared with Revelation 21:9. John had already been commanded to write that the sayings were true. (Revelation 21:5.) He further assures John that the God who inspired the prophets of old had sent his angel to make these revelations; hence, the same proof that they werRev_22:8-11 d Revelation 22:8 classed as prophetic sayings.

Revelation 22:6 —The things which must shortly come to pass.—This is the same statement with which the book opens. See notes on Revelation 1:1. It is appropriate, after the symbols had been finished, that John should again be assured that the revealed things would shortly come to pass. Of course, the natural meaning for this ex­pression is that the things reRev_22:9 ould soon begin to trans­pire, not that all of them would soon begin. If these symbols contain a series of events, however few, then all of them could not begin at the same time. If the series is long, then some could be in distant centuries. Since the millennium and the judgment are a part of the imagery, it is unquestionably a fact that all did not begin soon; therefore, the beginning of the series must be the meaning. Revelation 22:7 —And behold, I come quickly. Blessed is he that keepeth the words of the propheRev_22:10 s book.—Apparently the angel is here repeating the words of Jesus, or Jesus is speaking through the angel. The expression “ I come quickly” evi­dently is intended to encourage saints to keep “ the words of the prophecy of this book.” Of course, it cannot mean that he promised to come personally in a short time or soon from the time John received these revelations; for more than eighteen hundred years have passed and he has not come yet. If it means that he would come figuraRev_9:4 in blessings and punishments during the time covered by the symbols of the book, then he did come soon and the words are equivalent to ‘‘ shortly come to pass” in the preceding verse. In a sim­ilar way he did come to those who faithfully suffered during the time signified; for eRev_22:11 idual’ s death was a virtual corning of the Lord to him— it meant his sufferings would soon be over. If it refers to his actual coming at the judg­ment, then “ quickly” must be understood as God views time, not as men do.

In a practical sense the encouragement would apply to each individual with the assurance that his efforts would not be very long in comparison with the length of his reward. We have here the statement that the symbols of this book are a prophecy.

JOHN’ S Revelation 22:8-11 Revelation 22:8 —And I John am he that heard and saw these things.— This is a plain declaration from John that he heard the reve­lations in the words and saw the symbols; he wrote what oc­curred or he misrepresented facts and that would destroy his veracity. When the angel had shown these things the apostle, after the ancient custom, fell at his feet thinking he should be worshiped.

Revelation 22:9 —See thou do it not.—The angel promptly forbade it and offered reasons for his refusal. He declared he was a “ fellow-servant” with John and other prophets. Angels, prophets of old, and the apostles were all moved by the same Spirit, and were therefore “ brethren” in Revelation 22:12-16 bors. JoRev_22:12 no more worship the angel than the angel worship John. More­over, the angel was a fellow servant with those who “ keep the words of this book”; he obeyed God in revealing the prophecies and they obey in ke2 Corinthians 5:10 em.

Revelation 22:1310 —Seal not up the words of the prophecy of this book.— The angel further instructed John not to seal up the words of this prophecy, the reasonCol_1:15-17 eing that “ the time is at hand.” That is, the time was near when the series of symbols would begin to be fulfilled, and the saints would need their instruction to aid them in successfully overcoming temptations. Regarding theRev_22:14 unders the opposite command was given, and John was told to seal them up. See notes on Revelation 9:4. The explanation there of what is meant by sealing up is that lie was not to write them. “ Seal not up” would then mean thai John was promptly to write them so the churches then in existence would have a knowledge of what they would receive for faithfulness amid trials.

Revelation 22:11 —He that is unrighteous, let him do unrighteousnessRev_2:11 The same iRev_22:15 ed for the filthy, and the opposite side for both characters is stated. This parRev_21:8 book is not dealing with the inability of either saint or sinner to change his state after reaching the judgment, but with warnings and commands that can be heeded during the time covered by the symbRev_22:16 hat period men can change, if they will; but will be lost, if they persist in sin. The only plausible pplication of these expressions seems to be this: with these prophecies and promises before him, if one cannot be influ­enced to serve God, then the truth will nRev_22:16 him and he will have to continue wicked still and be lost; for, God offers to save none against his will. Do not “cast your pearls before swine” is just as appropriate now as when uttered. Those desirous of being righteous can continue to do so. The word “ still” in the margin of the Revised Version is exchanged for yet more.

Whatever either character determines to do, let him continue “ yet more”— the only course that vindicates the justice of God and makes man responsible for his deeds.THE OF JESUS Revelation 22:12-16 RRev_22:17-19 And my rRev_22:17 with me.—This verse is a repetition of verse 7 with assurance that each one will be rewarded ac­cording to his works. See notes on verse 7. On being judged according to works compare 2 Corinthians 5:10.

Revelation 22:13 —I am the Alpha and the Omega.—The text explains these words as first and last, beginning and end. Christ was with the Father in the creation (Colossians 1:15-17), has been in the plan of salvation, and will be at the judgment, and in the new Jeru­saleRev_21:9 wonderfully encouraging to know we have one with such power to make us promises of rewards; he will make no mistakes.

Revelation 22:14 —Blessed are they that wash their robes.—The promise made to such is that they may have the right to the tree of life, and may enter through the gate2 Peter 1:11 he city. Adam because of disobedience was denied this right; through ChriRev_22:18 obedience may come to it. Washing robes means to be pardoned through the merits of Jesus’ blood. Other texts show that the blessings of the eternal city depend upon faithful­ness unto death. (Revelation 2:11.)

Revelation 22:15 —Without are the dogs.—This verse contains substantially the same thought as Revelation 21:8. To the Jews the dog waDeu_4:2 clGal_1:6-9 l and was a fit emblem of the abominable characters here named. “ Without” means that such persons will not be allowed admittance to the heavenly city.

Revelation 22:16 —I Jesus have sent mine angel.—In these words Jesus directly confirms the testimony of the angel as being his own. His words were sent to churches then existRev_22:19 even named — but are intended for all others in like conditions or subject to the same sins.

Revelation 22:16 —I am the root and the offspring of David.—Being a descend­ant of David, he was what the prophecies demanded he should be; without this lineage he could not have occupied the throne of authority. This fact was mentioned in the first chapter of the New Testament and confirmed by Jesus here in the last chaRev_22:20-21 offspriRev_22:20 id, he now rules at the right hand of God; at the judgment he will be sitting on the same throne; in eternity he will still be in association with the Father. (Verse 2.) AN AND A WARNING Revelation 22:17-19 Revelation 22:17 —And the Spirit and the bride say, Come.—The invitation is to come to Christ, and is based upon his right to our devo­tion and service. This right rests upon his character as Creator and the legal Ruler in the “ tabernacle of David.” The Holy Spirit entreats us to come by the teachings of the apostles and prophets. These contain the motives of mercy and rewards, as found in this book and other parts of the sacred record. The church, which is the wife (Revelation 21:9), invites by preaching the word and proper Christian living. Those that hear (heed) are author­ized to sRev_22:21 Those who desire and are willing may take the water of life freely— that is, can have an abundant “ entrance into the eternal kingdom of our Lord and Saviour Jesus Christ.” (2 Peter 1:11.) With such invitations no earnest and honest soul need be lost.

Revelation 22:18 —If any man shall add unto them, God shall add unto him the plagues which are written in this book.—This is probably the language of John himself. He warns of the disasters that will come upon those who tamper with the divine record of this book. The same principle applies to all God’ s laws at whatever time they are in force. (Deuteronomy 4:2; Galatians 1:6-9.) John, however, is here speaking of Revelation; the expression this book is sufficient proof. Being a prophetic book with the fulfillment of its symboRev_22:1-2 ure when John wrote, there would be more temptations to change its words to fit supposed fulfillments. The desire to add other predictions would need to be curbed.

Revelation 22:19 —The opposite danger—leaving out what might seem to con­flict with views already taken— would also be wrong. Those rejecting any part of the book would lose their inheritance in the heavenly city. This will condemn not only actuaRev_22:2 tion of the book, but also its perversion through teaching to support a false theory. No book should be studied with more caution or care. A FINAL PROMISE AND Rev_22:20-21 Rev 22:20 —He who testifieth these things saith, Yea.—Regardless of how or by whom these things were made known to John, Jesus was the real source of the revelation. He here places the stamp of approval upon them by saying “ Yea”— that is, they are true. On the promise “ I come quickly’ ’ see note on verse 7. As already noted, Jesus could not have meant that he would come soon after talking to John, for centuries have passed since then and he has not come yet. To God it may be “ quickly,” but to us the point of importance is the element of certainty that the promise carries, regardless of its actual time. To these words John replied: “ Come, Lord Jesus.” The meaning is this: “ Come, Lord, in your own time and for the purpose in view.” Truly a pious wish that should fulfill every contrite heart.

Revelation 22:21 —The usual benediction closes this book, and with it ends God’ s written revelation to men. This study of Revelation has been pursued with both pleasure and profit to the author. It is hoped that the results of his labors may prove helpful to the readers. With a prayer for the “ grace of the Lord Jesus” to rest upon these comments upon the sublime symbols of man’ s duty and destiny, this book is sub­mitted to the candid consideration of “ honest and good hearts.” Revelation Chapter XXII by B.W. Johnson The New Jerusalem (Continued): Epilogue Summary—The River of the Water of Life. The Revelation 22:3-5 fe. The Divine Light of the City. Its Heavenly Purity. The Lord’s Promise to Come. The Church Says Come. The Curse Upon Those Who Add to or Take from this Book.Revelation 22:1-2. And he shewed me a pure river of water of life. A symbol of the eternal life flowing from the Son of God as a fountain, which has been bestowed upon all who dwell in the heavenly city. Bright as crystal. Radiant with glory. The shining light which comes from the river shows the glory of the heavenly life. Proceeding. The fountain of this life is the throne of God and it has been bestoRev_22:4 he Son. Revelation 22:2. In the midst Matthew 5:8 street of it. In the Revision this is attached to the preceding verse. It is the river of life that runs in the street. On each side of the river, watered by it, stands Revelation 22:5 of life… yielding its fruit every month. The thought is that it is always fruitful, not limited to certain seasons of fruit bearing.

The leaves of the tree were for the healing, etc. We are not to conclude that there were diseases to be healed, but that in the city were the meansRev_22:6-7 ished disease and death. The student cannot fail to trace the correspondence with the home of the sinless race in Eden. There was there “ a river that went out oRev_22:7 o water the garden.” Here there is a river, “ bright as crystal, proceeding out of the throne of God and of the Lamb.” There was a tree of life in Paradise. In the New Jerusalem, on either side of the river stands the tree of life bearing twelve manner of fruits, or rather fruit twelve times a year, every month. The river and the tree are symbols of the life bestowed by the grace of God.

The river flRev_22:8-9 he throne of God and the Lamb; from the fountain whence life and immortality come. The tree Revelation 19:10 s fruit at all times, so that the supply never fails. Everything about the tree is healthful. Even the leaves are for the healing of the nations. There is a book, a river and a tree of life. Christ is the life, and all refer in some way to Christ.

TreRev_22:10-12 s presented most attractive features in an oriental city, and are beautiful emblems of the full supplies of life, grace and bliss that shall pervade the heavenly city. Revelation 22:3-5. And there shaRev_22:11 more curse. The curse came upon those in Paradise on account of their sins. There shall be no more curse, for no sin shall ever enter the New Jerusalem. Every curse that has ever blighted the life of man, must be ascribed to sin. Not a throe of pain has ever been felt by the human body, not a pang has ever pierced the human heart, or a shadow of sorrow passed over the human spirit, which wRev_22:12 e, either directly or indirectly, to transgression. As sin can never pass the gates of the Celestial City, there will be no moreRev_22:13-162:4. They shall see his face. See MatRev_1:8 hey shall enjoy the visible presence of the Lamb. His name sRev_22:14 n their foreheads. Written by God’s finger. It shall always be seen and known that they are his. Revelation 22:5. And there shall be no night there. The city is a city of light lighted by the divine presence, but the meaning goeRev_22:15 this. The soul shall have no nights of sorrow there. They shall reign forever and ever. They shall be Christ’s assistants in the rule of the glorified earth. Revelation 22:6-7. These sayings are faithful and true. The Visions of Revelation have now ended. What remains is intended to emphasize the “ sayings” of the preceding chapters. RRev_22:16 Behold, I come quickly. These words are repeated in verses 12 and 20. It is the coming of ChrRev_1:1 t is meant. It may be that the reference is to his coming to work out “ the things which must shortly be done,” or he may refer to his final coming, which was not fRev_5:5 aRev_22:17-20 the divine measure. Blessed is he that keepeth the sayings. Such an one will be found faithful when the Lord comes. Revelation 22:8-9. I fell down to worship before the feet of the angel. See on these two verses the notes on Revelation 19:10. There John attempts to worship the angel and is prevented. Among the idolatrous tendencies that early showed themselves in the church was angel worship. This not only rebukes it, but the worship of any being, earthly or heavenly, who is not divine. Revelation 22:10-12. Seal not the sayings of the prophecy of this book. To seal them would mean to conceal them and store them away. But they are not to be hidden. The time had come for the fulfillment to begin. Revelation 22:11. He that is unjust, let him be unjust still. This is not a command, but a warning. He that is fixed in iRev_22:18 and unrighteousness, let him go on. ThDeu_4:2 e judgDeu_12:32 ealed in the preceding visions show that he shall reap that he has sown. But the holy and true, let them be encouraged to press on; they hRev_22:19 reward. The reason that the saints may be sure of this is next given. Revelation 22:12. Behold, I come quickly, and my reward is with me. Then the unjust and the holy shall each be rewarded accoRev_22:20 his works. Revelation 22:13-16. I am Alpha and Omega. See notes on Revelation 1:8. The three titles given here have a similar signification. Revelation 22:14 Revelation 22:21 are they that wash their robes. See the Revision. Those who have their robes washed are those whose sins are forgiven, and who obey Christ. These have the right to enter the city, for no sinner can enter there. Revelation 22:15. Without are dogs. In an oriental city the dogs, an unclean animal, are seen in great numbers in the streets, and are a disagreeable feature. These are taken to represent one type of sinners. Others with different characteristics are also given. All are without. None of them ever pass through the portals of the New Jerusalem. Revelation 22:16. I Jesus. The Lord is still Jesus, that is the Savior. Have sent mine angel to testify. See Revelation 1:1. Here at the close where the Lord speaks in personal communication to John, he speaks of himself by the name Jesus. I am the root and the offspring of David. See Revelation 5:5. Revelation 22:17-20. And the Spirit and the bride say, Come. Twice (verses 7 and 12) the Lord has said, “ I come quickly.” In verse 20 John repeats that the Lord saith, “ Surely I come quickly.” The subject of these verses is the coming of the Lord. The Bridegroom has promised to come, and in verse 17 the Bride responds to the promise of the Bridegroom by inviting him to come. The church, filled with the Spirit, stands with hands extended, “ loving his appearance,” inGenesis 3 e coming, and eager for the coming of the Lord. Let him that heareth.

Let all who have heard the gracious promise join in the invitation and say, “ Come.” Let him that is athirst come. Let all thirsty for the water of life come and partake of it freely. Whosoever will. To will to come is the essential thing in order to coming to Christ. Revelation 22:18. If any man add to these things. See Deuteronomy 4:2, and Deuteronomy 12:32. The whole spirit of the Scripture is against adding to or taking from the Lord’s words. This is a warning against spurious revelations. Revelation 22:19. If any man take from. This could be done by denying, or explaining away the words of prophecy. To do either is a deadly sin. Indeed, to tamper with the Divine word in any way is sinful. Revelation 22:20. He which testifieth. It is John who now speaks and exults that the Lord has promised soon to come. He adds his prayer for the coming. Revelation 22:21. The grace of our Lord. The usual apostolical benediction.

Verse 1 Revelation Chapter Twenty-Two “The vision in this last chapter of Revelation is directly continuous with what has preceded."[1] There are many things in this glorious vision which lie beyond our total comprehension; but so it was with the ancient prophecies of the Old Testament. What could have been more incomprehensible than the prophecies that a holy virgin would conceive and bear a son, that a man should die and not see corruption in the grave, or that one despised and rejected by man should be established forever upon the throne of David? “Yet the pious Jew preserved his faith amidst all these wonderful, and in appearance, contradictory intimations."[2] Just so, Christians should receive the great prophecies of the New Testament in the fullest confidence that, despite having no accurate knowledge of how these things shall all be fulfilled, they shall nevertheless come to pass exactly as God has said. The ultimate triumph of Christianity over all the corruptions of earth is the will of God; and nothing can stand in the way of that. In this chapter, for the first time, “The imagery of the paradise of Eden, linking the end of history with its beginning, appears."[3] John took the motif of the Fall in Genesis 3 and described the complete reversal of it to convey the ultimate glory of man in Christ Jesus."[4]Those scholars are wrong who connect the imagery Revelation 22:1 glorious chapters with pagan myths, folklore, apocryphal writings, and the literature of classical paganism. The apoJoh_4:10 Christ knew nothing of such things. It is John 7:37-38 that certain vestiges of ancient truth handed down through Adam’s posterity in a garbled, distorted, and perverted condition might indeed have been preserved and referred to in pagan myths of folklore; “But our apocalyptist and the Old Testament writers from whom his imagery is taken are without doubt unconscious of such primitive connections, if they exist."[5] Even the Old Testament prophecies which seem to be reflected in much of the terminology of Revelation must not be thought of as determining John’s meaning here. Those interpreters who take the obvious reference of certain Old Testament prophecies to the literal Jerusalem as proof that the visions in Revelation must also be applied to literal Jerusalem have missed the point altogether. These final chapters do not refer to a return of Jews to Jerusalem (literally). “That interpretation is far-fetched and is not borne out in the scriptures."[6] Many have simply overlooked the truth that John did not receive this vision from a study of the Old Testament, nor from pagan or secular literature. The vision came from God through Jesus Christ to the apostle John. “He (the apostle), not the Old Testament prophets, determined what the content and meaning of his words should be."[7][1] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm.

B. Eerdmans Publishing Company, 1972), p. 286. [2] Floyd Myers, Difficult Passages in Revelation Examined (Pekin, Indiana: Floyd Myers, 1960), p. 170. [3] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 330. [4] Douglas Ezell, Revelations on Revelation (Waco: Word Books, 1977), p. 109. [5] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 764. [6] Joseph M. Gettys, How to Study Revelation (Philadelphia: John Knox Press, 1955), p. 111. [7] Ibid., p. 112. And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and Revelation 21:21 mb, (Revelation 22:1) River … water of life … This metaphor was used by Jesus himself in his conversation with the woman of Samaria (John 4:10), and in his reference to “living water” (John 7:37-38). This is in no sense a literal river. Ponce de Leon’s search for “the fountain of youth” was a wild goose chase; he did not find it, nor will it be in heaven, literally. However, the reality symbolized by it will be there. Therefore, all of the arguments about where, precisely, this river is located in the city of God are unnecessary. The point is that eternal life will belong to those who enter it. Proceeding out of the throne … This is the throne of God and of the Lamb, so Beasley-Murray is right in saying, “The river flows fEze_47:12 t."[8] However, he is wrong in the view that “Christ took the place of the temple."[9] Just the opposite is true: secular Israel had permitted the temple to take the place of Christ who is the true temple. The throne of God and of the Lamb … In the fact of the eternal throne of God being here identified also as the throne of the Lamb is also the inherent truth that, “The kingdom in which Christ now reigns may be called also the kingdom of God."[10] There are not two kingdoms any more than there are two thrones. [8] G. R. Beasley-Murray, op. cit., p. 331 [9] Ibid. [10] John T. Hinds, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 307. Verse 2 in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve manner of fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations.In the midst of the street … “This may be taken, not as the end of the first sentence, but as the beginning of the second."[11] As a matter of fact, the phrase may be applied: (1) to the river of life; (2) the throne of God; or (3) the tree of life. It does not make the slightest difference which view is taken. No literal description of heaven is here intended. These are symbols, not literal thrones, rivers, streets, and trees. Note too that “street” is not a reference to one street but to all streets. See comment under Revelation 21:21. The tree of life … This is not one tree, but stands either for many trees of one variety, or even many varieties of trees.[12] “The tree of life is apparently used collectively to include a number of trees."[13] “Tree seems intended to be understood generically of that whole class of trees."[14] We still use this idiom, for example, when we remark that, “The date palm grows in southern California.” Lenski correctly observed that all these terms: avenue, river, and wood (tree) are comprehensive and collective."[15]Genesis 3:17 does it mean? The tree of life has the same inherent meaning as the “river of life.” Those who have access to it will enjoy all the rights, blessings, and privileges of eternal life. The words of Eze 47:12 are used here almost verbatim. The account in Genesis shows that Adam and Eve’s expulsiJoh_1:1-14 eJoh_14:1-10 tJoh_5:17 ccess to the tree of life; but in heaven redeemed mankind shall have this privilege restored. Could this be some literal tree with visible fruit? We believe it to be a beautiful symbol of a far greater reality. Bearing twelve manner of fruits … every month … This should take care of any notion that this is a literal tree. Leaves … for the healing of the nations … Here, too, literalism is impossible. “Healing, of course, implies disease;” but, “That will be one of the things that will be unknown in heaven."[16]As throughout the vision, John uses present terminology to describe future conditions. In a spiritual sense, the leaves of the tree of life, in this present age, are the healing of the nations. The realities of the word of God always bless and honor the peoples who receive and obey it. What our world needs now is to catch a new vision of the realities of the Christian gospel; and, if it should happen, “the leaves of the tree of life” would indeed be the healing of the nations. [11] William Barclay, The Revelation of John (Philadelphia:Revelation 13:17 ter Press, 1976), p. 221. [12] John Wesley, Notes on the New Testament (London: Epworth Press, n.d.), in loco. [13] Martin Rist, The Interpreter’s Bible, Vol. XI1 (New York-Nashville: Abingdon Press, 1957), p. 542. [14] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 545. [15] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 650. [16] John T. Hinds, op. cit., p. 308. Verse 3 And there shall be no curse any more: and the throne of God and of the Lamb shall be therein: and his servants shall serve him;And there shall be no curse any more … “This is an allusion to the curse pronounced upon the Ground because of the sin of Adam (Genesis 3:17)."[17] In the final city of God, such curses can never come. And the throne of God and of the Lamb shall be there … The oneness of the Father and the Son are dramatically and forcefully stated in the visions of Revelation, no less than in the dogmatic propositions of the Fourth Gospel. See John 1:1-14 John 14:1-10 John 5:17 ff. And his servantsRev_22:3 erve him … Heaven is never depicted as a place of leisure or idleness, but always as a place of activity. Even the angels which Jacob saw on the ladder reaching to heaven were “ascending and descending” upon it. ENDNOTE: [17] E. M. Zerr, Bible Commentary, Vol. 6 (Marion, Indiana: The Cogdill Foundation, 1954), p. 352. Verse 4 and they shall see his face; and his name shall be on their foreheads.And they shall see his face … This is a privilege that man has never had, not even the saints of the Old Testament; but the final joys of the redeemed shall surpass all the joys of the Old Covenant. And his name shall be on their foreheads … God’s “mark” will be upon his children eternally; and this must be understood in the sense of their bearing a spiritual likeness to Christ and God. “The supreme felicity (of the saints) is revealed in the immediate presence with God and the Lamb."[18] Just as, “The worshippers of the beast had his mark upon their foreheads, thus bearing the moral and spiritual image of their master (Revelation 13:17),"[19] just so, God’s children entering heaven shall bear a spiritual and moral likeness of God and of the Lamb. [18] Isbon T. Beckwith, op. cit., p. 766. [19] J. W. Roberts, The Revelation of John (Austin, R. B. Sweet Company, 1974), p. 194. Verse 5 And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light; and they shall reign for ever and ever.And there shall be night no more … All of the dread and fear of the darkness which have dogged the steps of humanity through the ages shall disappear in the light and bliss of heaven. “The saved will need no sun nor lamp, because of the light of the divine glory with them."[20]And they shall reign for ever and ever … “It is not said that they shall reign over anyone."[21] The millennial notion of the saints reigning over people is carnal, secular, and unRev_22:6-21 he reigning will be over themselves in perfect control of all their abilities and powers in the true service of God in whatever activity God may assign to them, exactly the same kind of reigning they are doing now. When takenRev_22:6-15 tatement in Revelation 22:3 thRev_22:16-19 vants shall serve him,Revelation 22:20 lear enough that, “Paradise iRev_22:21 y the absence of evil but the privilege of serving God in his presence forever."[22] It is a false view that looks upon heaven as a place of idleness and inactivity, as some have imagined: I go where the loud Hallelujah’s are ringing, But I shall not takeRev_1:1 n the singing. Then weep not for me, friends, if death do us sever, For I’m going to do nothing forever and ever.[23]Maybe such a view has comfort in it for people who are oppressed and overworked, but it is nevertheless a false view. This verse concludes the vision of the new Jerusalem, the Paradise of the redeemed. The wonders and glories of it surpass all imagination and leave the mind numb in the contemplation of it. Let us leave it here in all its glory; for there are times when silence is better than speech, when worship and wonder should supplant the words of men. Here is the final glory.[24][20] Isbon T. Beckwith, op. cit., p. 767. [21] Leon Morris, Tyndale Commentaries, Vol. 20, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 257. [22] Charles Caldwell Ryrie, Revelation (Chicago: Moody Press, 1968), p. 123. [23] Donald W. Richardson, The Revelation of Jesus Christ (New York: Pillar Books, 1964), p. 140. [24] Charles M. Laymond, The Book of Revelation (New York-Nashville: Abingdon Press, 1960), p. Revelation 206 And he said unto me, These words are faithful and true: and the Lord, the God of the spirits of the prophets, sent his angel to show unto his servants the things which must shortly come to pass.These words are faithful and true …. Apparently, an angel is the speaker here, but Christ is behind all that he said. “This whole book is represented by John as the Revelation of Jesus Christ, through the angel."[25] The divine authority of the entire Revelation is affirmed. “The primary purpose of this epilogue (Revelation 22:6-21) is to affirm the authority of John’s book.[26] The meaning of this whole verse is: “The words of the Christian prophets do not speak their own minds, but God’s."[27] Lenski’s outline of this epilogue is: God’s attestation (Revelation 22:6-15). Jesus’ attestation (Revelation 22:16-19). John is dismissed (Revelation 22:20). John’s farewell greeting (Revelation 22:21).[28]We acutely need this divine attestation, for the most glaring error inRev_20:5 the books one reads on this prophecy is that of making the “source” of these visions to be everything or anything except what it is; namely, a revelation from God (Revelation 1:1). As far as this writer is concerned, if people do not believe that God authored this book, they could spare themselves the trouble of studying it, much more the labor of writing their comments on it. “The angel” here does not say that God commissioned “me,” his angel, but that, “God commissioned his angel.” “Angel is used here generically to designate whatever angel acted at any time in the vision."[29] Thus the angel here speaks for God himself. The God of the spirits of the prophets … The “prophets” here are those of both the Old and the New Testaments; God spoke through all of them. This is the message of God’s deputy angel in this passage. To show the things that must shortly come to pass … As Wesley put it, “which will begin to be performed immediately."[30] “The adverb shortly modifies the verb come to pass, telling how it is to occur, suddenly."[31] The false idea that John expected all of the things in this prophecy to appear within a few years should be rejected. The present dispensation was described as “a thousand years” in Revelation 20; and that proves that our prophecy takes a long view of the ages; and yet many of the things in it were in the process of happening at the very time it was written. [25] G. R. Beasley-Murray, op. cit., p. 334. [26] George Eldon Ladd, op. cit., p. 289. [27] J. R. Dummelow, Commentary on the Holy Bible (New York: Macmillan Company, 1937), p. 1092. [28] R. C. H. Lenski, op. cit., p. 655. [29] Ibid., p. 657. [30] John Wesley, op. cit., in loco. [31] James D. Strauss, The Seer, the Saviour, and the Saved (Joplin, Missouri: College Press, 1972), p. 288. Verse 7 And behold, I come quickly. Blessed is he that keepeth the words of the prophecy of this book.And behold, I come quickly … “It is no longer possible to believe that John had a naive attitude toward this promise."[32] He did not believe that all things in Revelation would come to pass in his generation. If so, how could he have envisioned 1,000 years before the final judgment (Revelation 20:5)? It is not John who is mixed up on this but some of the interpreters. Quickly … can mean “soon”; but it may also mean “suddenly” or “unexpectedly”; and, “The ambiguity is no doubt purposeful in order to provide for all generations a spiritual and moral tension of expectancy and perspective."[33] No Christian should live in any other way than in a consciousness that the Lord may come at any time. It is irreligious to ask, Who is the speaker here? Angels are the envoys and mouthpieces of God here, as in the Old Testament, and therefore entitled to speak either in their own name or that of the Lord.[34] The words, “I am coming” show that Jesus is being quoted.[35]Blessed is he that keepeth the words of the prophecy of this book … “In principle, this applies to all of Rev 19:10 k (the Bible)."[36] The book of Revelation, however, is primarily in view. Before leaving this verse, we wish to emphasize that, “In the Christian doctrine of the last things, the imminence of the end is moral rather than chronological."[37] Each successive Christian generation, for anything that is known to the contrary, could be the last generation. “In that sense, the time is always near."[38] The achievement of this state of expectancy and uncertainty was evidently God’s design in the language chosen, not only here, but throughout the whole New Testament. “I come quickly” need not mean “I come soon,” though that meaning is possible. The expression may also mean, “I come suddenly."[39]Since some nineteen centuries have already passed since these words were written, we know that the second meaning cited here is Revelation 19:10 ct one. [32] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 283. [33] George Eldon LaddRev_19:10., p. 290. [34] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967). p. 488. [35] R. C. H. Lenski, op. cit., p. 659. [36] James D. Strauss, op. cit., p. 288. [37] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 665. [38] Ibid. [39] Edward A. McDowell, The Meaning and Message of Revelation (Nashville: Broadman Press, 1951), p. 218. Verse 8 And I John am he that heard and saw these things. And when I heard and saw, I fell down to worship before the feet of the angel that showed me these things.And I John … Who is this John who writes with such assurance and authority? It is foolish to raise such a question, because there is but one John. Instinctively the Christian heart turns to the blessed apostle, that disciple whom the Lord loved.[40] As Hilgenfield remarked: An unknown John whose name has disappeared from history, leaving hardly any trace behind it, can scarcely have given commands in the name of Christ and of the Spirit to the seven churches.[41]I fell down to worship before the feet of the angel … Notice the startling difference between this passage and that of Rev 19:10. There, John fell down to worship the angel; here he fell down to “worship God” in the presence of the angel. One may only be astounded at the scholarly blindness to this astounding difference in the two incidents. It is not recorded here that John fell down to “worship the angel”; therefore, it must be concluded that John intended to “worship God” before the feet of the angel. Otherwise, we would have to suppose that John deliberately disobeyed the prohibition mentioned on the first occasion.

John did not merely forget what he had been commanded. No! this was something different. In this event, he was directing the worship to God, but doing so “before the feet of the angel.” We deplore the fact that all of the writers whose works we have examined missed this completely. Note: John repeats the curious incident of Rev 19:10.[42] This is the same incident which is here related again.[43] John failed to learn his lesson from the heavenly messenger in Revelation 19:10.[44] This is a duplication.[45] John twice mistook an angel for the Lord Jesus Christ.[46] Either John would have removed this passage as a needless repetition, if he had had opportunity fully to revise his book, or he thought it necessary to give the same warning twice.[47]All such views do not even see the corral, much less the mule! The overwhelming importance of these two different episodes is that they show the utter sinfulness of bowing down in the presence of even the highest angel in order to worship God. The derivative teaching from this is that it is likewise sinful to bow down before a man, or before an image in order to worship God. The specious reasoning by which it is pretended that people bow down before images and religious prelates “to worship God” in so doing is dramatically refuted by this. The prompt action of God’s angel in forbidding John to bow down before an angel while in the act of “worshipping God” also forbids the notion that one may bow down before men or images (both of which are far less than an angel) while in the act of worshipping God. “A Christian should assume no prostrating position”[48] before any being, or any thing, in such a manner as to suggest worship. People should worship God only through Christ; but more, they must not assume any kind of position that could suggest worship of any other being, or object. The failure to discern this truth was the basis for the justification of idol worship by the ancient pagans themselves. Robert H. Charles, Archdeacon of Westminster, said: “The golden calves in Dan, Bethel, and Samaria were treated as outward symbols of deity, and not as deity itself."[49] Most significantly, this is exactly the line of reasoning followed by those who seek to justify the consecration and use of sacred images in the worship of Jesus Christ today. These marvelous passages (both of them) show that it is not merely the worship of an angel (or a man, or an image) that is proscribed and forbid2 Timothy 4:8 Christians, it is the bowing down before them that is also sinful, even though the purpose might be alleged as being to worship God in such a position. What a tragedy that so much of current scholarship seems totally blind to this truth. In the light of this blindness, one may wonder if a move to consecrate sacred images in many Protestant churches today would be resisted. [40] Walter Scott, Exposition of the Revelation of Jesus Christ (Old Tappan, New Jersey: Fleming H. Revell Company, n.d.), p. 444. [41] Hilgenfield as quoted by Walter Scott, op. cit., p. 444. [42] G. B. Caird, op. cit., p. 283. [43] John Wesley, op. cit., in loco. [44] James D. Strauss, op. cit., p. 289. [45] Martin Rist, op. cit., p. 545. [46] R. C. H. Lenski, op. cit., p. 661. [47] William Barclay, op. cit., p. 224. [48] Watchman Nee, “Come, Lord Jesus” (New York: Christian Fellowship Publishers, 1976), p. 252. [49] Luke 16:31 Charles, The Decalogue (Edinburgh: T. and T. Clark, 1923). p. 54. Verse 9 And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren the prophets, and with them that keep the words of this book: worship God.See thou do it not … worship God … No matter how John intended it, his bowing down before the angel was sinful, and was in itself an action that was contrary to the heavenly edict, “Worship God.” Verse 10 And he saith unto me, Seal not up the words of the prophecy of this book; for the time is at hand.Seal not up the words of the prophecy of this book … “The contents of John’s prophecy have a twofold perspective.[50] “Some of the events foretold are to occur many centuries in the future”;[51] but parts of Revelation deal with events that confront John’s generation. The savage sea-beast is about to turn upon the helpless Christians. In a Roman courtroom, at the headsman’s block, or in the brutal arena, the saints are about to be called upon to face their own Calvary; and the courage to face such a trial would be immeasurably aided by the knowledge of the final victory which in God’s good time would crown the efforts of the faithful. This was what sent Paul himself to the block shouting the immortal words of 2 Timothy 4:8. For the time is at hand … “The impending coming here is not the parousia, but the beginning of the persecutions."[52][50] George Eldon Ladd, op. cit., p. 291. [51] G. B. Caird, op. cit., p. 2Rev 22:7 J. W. Roberts, op. cit., p. 198. Verse 11 He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still.He that is unrighteous, let him do unrighteousness still … Apparently, John recognized that this prophecy would complete the New Testament, providing the finality of God’s revelation to man. That having been completed, “No greater power could be brought to bear upon them before He comes again.[53] This thought is that of Christ himself who said that one rising from the dead would not be any more convincing than the Scriptures (Luke 16:31). Therefore, for those who will not heed the holy Scriptures, let them go on in their wickedness. “This is a plain call for the reader to put his life in order while there is still opportunity for change."[54] Many writers quote Swete in t2 Timothy 2:4 text. He said, “There will come a time when change will be impossible, when no further opportunity will be given for repentance on the one hand, or apostasy on the other."[55] However, it is probably the judicial hardening of willful and habitual sinners that best answers to what is here meant. As others have expressed it: John is saying that there will be no opportunity for last-minute repentance.[56] Do not hinder the man who has completely hardened himself in his wickedness.[57] This is a clear refutation of the doctrine of purgatory and second chance-ism.[58] A man can so long refuse the way of Christ that in the end he cannot take it. That is the sin against the Holy Spirit.[59][53] J. R. Dummelow, op. cit., p. 1091. [54] G. B. Caird, op. cit., p. 284. [55] H. B. Swete, The Apocalypse of St. John (London: Macmillan, 1917), p. 305. [56] Leon Morris, op. cit., p. 259. [57] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), Revelation 1:8 Revelation 1:10-11DRev_21:5-6 Revelation 22:13 p. 291. [59] William Barclay, op. cit., p. 225. Verse 12 Behold, I come quickly; and my reward is with me, to render to each man according as his work is.Behold, I come quickly For discussion of this, see under Revelation 22:7. And my reward is with me, to render to each man … The coming of Christ in the New Testament is invariably associated with the final judgment of the good and bad alike, the good to receive eternal life, and the wicked to receive the second death. In this verse, “The words take the first person and become the very words of Christ."[60] Although Roberts understood the “coming” here to be not the Second Coming, but his coming in the great ordeal the church was confronting, such views do not take into account the rewards and punishments clearly associated with it in the text. These indicate the Second Coming of Christ in glory to judge the living and the dead. Limiting this to the period of thJoh_8:58 utions coming upon the church whenCol_1:17 ote comes from the acceptance oJoh_1:1 row preterist system of interpreting this prophecy. ThHeb_13:8 who passed through that persecution did not receive their rewards then; at least Paul didn’t (2 Timothy 2:4). The usual knee-jerk response to a verse such as this may be illustrated by, “John had no expectation that this age of human history would last even a generation, to say nothing of centuries."[61] Such a dictum flows out of a comprehensive misunderstanding of this whole prophecy, to say nothing of the entire New Testament. See the “Speedy Return of Christ,” in my Commentary on 1Thessalonians, pp. 18-20. According as his work is … That the final judgment will be related to the deeds of men is so clear and so often repeated in the John 12:48 ment that the interpretative denials of it are continuously refuted and checkmated. [60] J. W. Roberts, op. cit., p. 196. [61] Martin Rist, op. cit., p. 546. Verse 13 I am the Alpha and the Omega, the first and the last, the beginning and theHeb_12:2 am the Alpha and the Omega … These are the first and last letters of the Greek alphabet used idiomatically to express comprehensive completeness. In this prophecy it is found in Revelation 1:8 Revelation 1:10-11 Revelation 21:5-6 Revelation 22:13. We agree with Barclay that, “There is more than one idea here. There is the idea of completeness, of eternity and of authority.[62] Actually, all three statements in this verse are parallel aspects of one great truth. CHRIST; THE ALPHA AND THE OMEGA"I am the Alpha and the Omega.” This is one of the most intriguing things Christ ever said. Of course, the idiom of so using the first and last letters of the alphabet is perhaps as old as language itself. A similar use was made of the letters of the Hebrew alphabet, as when Abraham was said to have kept the law from Aleph to Tav; andPsalms 119 is written on the pattern of the same alphabet from Aleph to Tav. Colonial literature in America had the expression one still hears now and then, “From A to I1 Peter 4:17 Izzard, of course, being the old name for Z. I. Christ is the Alpha and the Omega with reference to his eternal existencJoh_5:27 id, “Before Abraham was, I AM” (John 8:58). Christ is “before all things” (Colossians 1:17), and was “in the beginning” (John 1:1 f). He is the same “yesterday, today, and for ever” (Hebrews 13:8). II. He is the Alpha and the Omega with reference to the atonement for man’s sin. The sins of Abel, Abraham, Isaac, and Jacob, and of all the pre-Christian world, their sins, no less than ours, are forgiven only through the blood of Christ. He is the Alpha and the Omega concerning human redemption. III. He is the Alpha and the Omega with reference to the word of God. He was the first to declare fully God’s word to people. In a very real sense, Jesus was God’s first complete word to men. But if the word in Jesus is first, it is also the last. He revealed that, “The word that I speak, the same shall judge him (man) in the last day” (John 12:48). People shall never be through with the word of Christ; it shall confront them in the final judgment. IV. He is the Alpha and the Omega of the Christian faith. As the writer of Hebrews said, “He is the author and finisher of our faith (KJV)” (Hebrews 12:2). Regarding the personal redemption of Rev 1:3 an, Jesus is the all in all, the first and the lRev_14:13 Alpha and the Omega. V. He is the Alpha and the Omega as regards the resurrection of the dead. Paul wroteRev_16:15 ssians that Christ was the “firstborn from the dead,” which does not mean tRev_19:9 was the first resurrection of a mortal, but that Christ was the first Revelation 10:6 ised from the dead upon whom death would have no further power. Lazarus aRev_22:7 s who were “raised” died again, but not so with Christ. He shall be the last in this regard, because it is his word that shall summon all the dead to the Revelation 22:14 gment. VI. He is the Alpha and the Omega in the New Testament. His name is in the first verse and in the last. His titles mark the opening words, and his blessing closes the sacred canon of the New Testament. VII. He is the Alpha and the Omega in the final judgment. The eternal judgment shall begin with the body of Christ (the church), as indicated by 1 Peter 4:17; and the final word of it shall be pronounced by the Son of God because the father hath committed judgment to the Son (John 5:27). Christ will be the Alpha and the Omega in the eternal judgment. ENDNOTE: [62] William Barclay, op. cit., p. 225. Verse 14 Blessed are they that wash their robes, that they may have the right to come to the tree of life, and may enter in by the gates into the city.Blessed are they that wash their robes, that they may have the right … Some scholars still prefer the KJV rendRev_19:7 this as, “Blessed are they that do his commandments,” which could well be correct. Recent generations of Bible translators are allergic to any mention of “doing” God’s commandments. However, as regards this verse, it could not make the slightest difference. “Washing one’s robes” and “doing his commandments” are synonymous terms. Either way, there’s a lot of doing for the sinner who hopes to be saved. Oh no; he does not thereby earn or merit salvation; but there are nevertheless things to be “done” by the sinner before God will save him.

This is one of the seven great beatitudes of Revelation. They are: i Blessed is he that readeth, and they that hear the words of this prophecy, and keep the things that are written therein (Revelation 1:3). ii Blessed are the dead who die in the Lord (Revelation 14:13). iii Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame (Revelation 16:15). iv Blessed are they that are bidden to the marriage supper of the Lamb (Revelation 19:9). v Blessed and holy is he that hath part in the first resurrection (Revelation 10:6). vi Blessed is he that keepeth the words of the prophecy of this book (Revelation 22:7). vii Blessed are they that wash their robes, that they may have the right to come to the tree of life, and to enter in through the gates into the city (Revelation 22:14). Barclay’s comment on this seventh beatitude is excellent: This shows man’s part in salvation. It is Jesus Christ who in his Cross has provided the grace by which alone man can be forgiven; but man has to appropriate that sacrifice … We can supply soap and water, but we cannot compel a person to use them.[63]Mounce pointed out that, “The participle, they that wash is in the present tense, suggesting continuous action."[64] One is never through with washing his robes and striving to achieve through Christ that degree of holiness without which no man shall see the Lord. When all that Christ does for people is considered, man’s part in redemption is not worthy to be compared with Christ’s; but still, Christ has given man a role to play in his salvation; he must wash his robes. He gives the holy bride the glorious garments; but she must put them on (See under Revelation 19:7 ff). Free gracRev_21:8 the white robes to the sinner, but he must take care of the laundering! [63] William Barclay, op. cit., p. 227. [64] Robert H. Mounce, Commentaries on the New Testament, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 393. Verse 15 Without are the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loveth and maketh a lie.Dogs … “This can denote a thoRev_22:6-15 oral person, and thatRev_22:6 its meaning here."[65Revelation 22:19 ostitutes in the old pagan temples were commonly called “dogs.” The attitude toward dogs in the ancient culture was quite different from that in America today. Dogs were generally wild, vicious, dirty, cowardly, and disgusting. They were the scavengers of ancient cities. Sorcerers … The black arts were common in John’s day, and they have again become so in our own. Satan still operates in the same old ways; he has not inRev_22:6 new sin in thousands of years. Fornicators … See full comment on this in my Commentary on Hebrews, p. 325. Murderers … The Christian view of this is more strict than that of the natural man. In the sermon on the mount, Jesus made the antecedent attitudes of contempt and hatred to be murder “in principle.” Idolaters … The ancient idolatry was enshrined in the temples of paganism; but the modern idolatry is more subtle, and is identified with self-love and the selfish disregard of others. The old temples with their idol gods are no more, except in some backward nations; but people still worship power, fame, wealth, gold, science, themselves, or humanity anything excepMat_1:1 ne true and Almighty God. Every one that loveth and maketh a lie … Most commentators stress the bMat_2:10 lications of this, noting that it does not say, “anyone who ever told a lie.” True as this is, we may not suppose that God takes a light view of any falsehood, however inoffensive it may appear to people. Without … This is actually the big word in the whole verse. It does not mean that just outside of God’s city such characters as these are lurking and trying to enter. “Their doom is not mere exclusion from the city but is the lake of fire (Revelation 21:8)."[66] “Outside, or without, therefore involves a reference to the lake of fire."[67][65] William Barclay, op. cit., p. 227. [66] George Eldon Ladd, op. cit., p. 293. [67] Martin Rist, op. cit., p. 547. VRev_5:8 Romans 15:12 aIsa_11:1-2 ne angel to testify unto you these things for Numbers 24:17 heMat_2:2 t2 Peter 1:19 and offspring of David, the bright, the morning star.Up to this verse, we have been studying God’s authentication of this prophecy (Revelation 22:6-15). See outline under Revelation 22:6. This verse through Revelation 22:19 is the authentication of Jesus the Lord. “Revelation again takes on the aspect of a legal document. Note the legal formula, “I Jesus,’ showing that Jesus is bearing witness that his angel was divinely commissioned to show the visions to John."[68] Thus God and Christ attest the authenticity of Revelation; “Two witnesses are wholly sufficient."[69] Thus, this book and all of its words are established as faithful and true (Revelation 22:6) by two witnesses and two attestations, that of God by his angel, and that of Christ himself. I Jesus have sent mine angel to testify … We may therefore place infinite trust in what is here revealed. In order that the full weight of just who is testifying here may be seen, Jesus further identified himself in the next lines. These things for the churches … This requires that we understand the brief individual messages to the seven churches in the beginning of Revelation as an introduction; the whole book is intended for all of them. I am the root and the offspring of David … the morning star … This ties the end of the New Testament with the very first verse of it (Matthew 1:1); and the mention of the star recalls the light that led the wise men to the manger in Bethlehem (Matthew 2:10 f). The bright, the morning star … “Christ is the Star of the Dawn, and what James Stewart once in a convocation at Edinburgh called “The Star of the Eschaton.’"[70] This particular pair of metaphors, the root and the star, occurs together nowhere else in the Bible. Perhaps a little closer look at them will prove helpful. CHRIST; THE ROOT AND THE STARCan anyone imagine two things more unlike than a root and a star? This proves that the Holy Spirit gave these words, for no man would ever have dared to describe the Lord in one breath as a root and a star. Yet, both terms are frequently applied to Christ in Scripture. The metaphor of the root appears in Revelation 5:8; Romans 15:12;Isaiah 11:1-2; and in this passage. That of the star is in Numbers 24:17; Matthew 2:2; 2 Peter 1:19. It is the contrast in these metaphors which we shall emphasize. I. Here is the contrast between the near and the far. A root is near, but a star’s distance is measured in light years! Is it not so with Christ? Where two or three are gathered together in his name, there is he; and yet he is at the right hand of the Majesty on High. II. Here is the contrast between the visible and the invisible. The root is hidden beneath our feet, but the star blazes forth in the sky. That is the way it is with Christ. His influence is hidden and works secretly like leaven in the three measures of meal; but it also blazes forth in all creation. The influence of Christ is so universal and extensive that a fool can see it. III. Here is a contrast between the earthly and the heavenly. Jesus Christ is both perfect man and perfect God. The New Testament has many examples of the humanity of Christ. He was hungry, tired, sorrowful, etc., like all men; but his miracles proclaim him as God of every God. IPhp_2:13 is the contrast between the local and the universal. A root is fixed. It cannot move, except to creep a short distance from its humble beginning; but a star sweeps through the outer reaches of the universe in an orbit of incomprehensible distances. Its light travels 186,200 miles per second, and that for one million years at a time! A root may be localized and contained in an earthen jar; but a star rises for the whole world to see and hangs a blazing lantern in the sky where none can miss it. Is not also Christ like this?

To individuals, Christ is “my Saviour,” “my shepherd,” etc.; but to the world he is the Christ of the Ages, the Christ of the first cRev_21:2 nRev_21:9 last; he is the Christ of Damascus Road, and the Christ of Every Road. He is the Christ of a little child’s bedside and the Christ of all races and conditions of man. He is here; he is also everywhere. V. Here is the contrast with that which is small and that which is big. A root may be so small that an eye can hardly see it; but a star may be so large that a million worlds cannot be compared with it. Jesus Christ is so great that time and space cannot contain him; but he was also wrapped in swaddling clothes and laid in a manger. Mary clutched him to her breast” and little children sing of the “Little Lord Jesus”; but multitudes of the heavenly host fall down in his presence. VI. Here is the contrast between the high and the low. A star is high; a root is low. Christ is both: There’s not a friend like the lowly Jesus; No friend like him is so high and holy; And yet no friend is so meek and lowly![71]VII. Here is the contrast between that which needs man’s care and that which needs nothing. A root must be watered and cultivated; a star needs absolutely nothing from man. Just so, Christ is above and beyond all people. Nothing that men can do can either cause or prevent the everlasting glory that pertains to him; and yet Christ needs people. There are certain phases of his work that cannot get on without men. C1 Corinthians 16:2 rks through his human children, and their labors are important to the Eternal. “For it is God who worketh in you both and to will and to work for his good pleasure” (Philippians 2:13). [68] Olivia Crouch, All Things New (Austin, Texas: Firm Foundation Publishing House, 1976), p. 230. [69] R. C. H. Lenski, op. cit., p. 663. [70] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 625. [71] Johnson Oatman, Jr., There’s Not a Friend, Hymn No. 267, Great Songs of the Church (Cincinnati, Ohio: Standard Publishing Company). Verse 17 And the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take the water of life freely.The Spirit and the bride say, Come … “The Spirit is the Holy Spirit, and the bride is the church (Revelation 21:2 Revelation 21:9). It is the testimony of the church empowered by the Holy Spirit."[72] Note that there are four invitations in this verse, yet there is only one. “It is not as though the Spirit says, Come; and then also the bride says, Come; but the Spirit moves in her, and she is moved by him."[73]Come … This is what people have to do if they wish to be saved. This verb implies that unless men shall “come,” they shall continue to be lost.

This means that God in Christ has already done everything that even God can do to save people, and that the next move is up to them. This also inherently teaches that it is possible for people to do this. No enabling act on God’s part is necessary; it is the human will that must respond to this call. And he that heareth, let him say, Come … Roberts tells us that, “There is evidence from early sources (Didache 10:6-7), that this was a liturgical prayer used in the ritual of the Lord’s supper."[74] This is no doubt correct; and it is most important in determining the meaning of “come” in this passage and elsewhere in the New Testament. The word maranatha, transliterated from the Aramaic was commonly used in such rituals, and it may be written either marana tha, or as maran atha (The old manuscripts did not divide between words.). Note the discussion of these two ways of dividing this word in 1 Corinthians 16:2, and see the discussion in my Commentary on 1Corinthians, pp. 284,285. Remember that there is just as much authority for rendering “Come, Lord Jesus” as “The Lord has come,"[75] as there is for understanding it as a petition for him to come. In fact, there is a double meaning in it.

It means, “Come Lord, and be with us in the communion, as thou hast promised”; but it also means, “Lord, come in the Second Advent.” The Supper itself was observed with reference to that future event as well as a reference to the crucifixion. What better way could there have been to preserve this mystical implication than by using one word that gathered up multiple meanings in itself, maranatha? The late great Christian scholar, J. W. Roberts, left us this priceless comment: At the table (of the Lord’s Supper) they saw his presence with the eye of faith and took it as a pledge of his ultimate manifestation at the parousia … (John) knows that the church will join in saying of Christ, Come.[76]The double meaning here extends even further than this, for the saying of “Come” by the Spirit and by the church also refers to the invitation for men to accept the gospel, as already pointed out. The key word in this passage should be rendered maranatha, as a single word with two meanings. It is a tragedy that the usual scholarly bias to the effect that all of the first century Christians believed the Second Advent to be scheduled for their immediate future has caused them to edit out of the word one of its legitimaRev_22:18 gs by writing it marana tha. We defy anyone to deny that tRev_22:19 ust as much authority for writing it maran atha. To divide the word at all is to impose an interpretation upon it. The true meaning is that, “The Christians prayed for the Lord to come iDeu_4:2 vDeu_12:32 of visitation he should choose."[77]And let him that heareth say, Come … This is directed not to the Lord but to sinners to accept the gospel. “The personal responsibility of each Christian to bear testimony to the lordship of Christ is here asserted."[78] We also agree with Strauss that many Christians are not living up to this trust, because, “The contemporary church is snarled up in the clergy system."[79]It will be noted here that we construe the first two “Comes” as directed to Christ, and the latter two as directed to sinners.

Beasley-Murray also concurred: “It is more likely that JohnRev_1:3 sRev_22:10 eRev_22:18-19 n the first two sentences as directed to the Lord."[80] H. B. Swete also took this view.[81][72] Robert H. Mounce, op. cit., p. 395. [73] R. C. H. Lenski, op. cit., p. 670. [74] J. W. Roberts, op. cit., p. 201. [75] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1973), p. 100. [76] J. W. Roberts, op. cit., p. 201. [77] Ibid., p. 202. [78] James D. Strauss, op. cit., p. 293. [79] Ibid. [80] G. R. Beasley-Murray, op. cit., p. 344. [81] H. B. Swete, as quoted by William Barclay, op. cit., p. 229. Verse 18 I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto them, God shall add unto him the plagues which are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book.The sacred prohibition against either adding to or taking from the word of God may not be restricted to the book of Revelation. We have already noted that John was conscious of this book’s being the last of the sacred canon (see under 5:11); and it should be observed here that John tailored his words to include both his prophecy and the canon. “Prophecy of this book” (Revelation 22:18), means the book of Revelation; “book of this prophecy” (Revelation 22:19) means the entire Bible. There is the additional fact that the prohibition against adding to or taking from, is here identical with the warning in the Old Testament to the same effect (Deuteronomy 4:2 Deuteronomy 12:32). John was not conscious merely of writing Scripture, but of writing the final Scripture. The solemn prohibitions here are not directed solely against copyists, but against all perverters of sacred truth.[82] We view these two verses as the words of Jesus.” Swete says, “The speaker is surely Jesus."[83] Why should John have appended this here when he did not do so in the case of his gospel? This action here, signaling the end of the New Testament, was not taken by John, but by Jesus. The prophecy of this book … “The Apocalypse is a book of prophecy; four times it is called that in Revelation (Revelation 1:3 Revelation 22:10 Revelation 22:18-19 and here)."[84]If any man shall add unto them … “Those who allow this book to form a basis of unbridled fancy, or a ground of bitter dispute and controversy cannot be excused from serious blame and fault."[85] Certainly the importing of whole systems of theological speculations must be seen as forbidden. Wesley understood the prohibitions “as applicable to the whole New Testament."[86] “God’s word is neither a human discovery, nor a human invention."[87] We should recognize such truth in all our studies of the word of God. If any man Revelation 22:17 e away from the words …Inasmuch as this portion of the word of God is rooted in, interwoven with, and is the completion of, all the word of God, it becomes impossible to tamper with this final book without maltreating what had been given by God before.[88]“These words are a solemn protest against the spirit which handles rashly or deceitfully God’s word."[89] Any violation of God’s word, whether by adding to it, or taking from it, or by making one’s wishes the parent of his interpretation, is str1 Corinthians 16:22 hibited. The tendency of people to violate the word of God evidently und1 Corinthians 16:22 e efforts of somRev_22:17 these verses not the words of the apostle, but of “some later scribe, anxious that none should alter the book in the days to come."[90] Alford noted that, “This is an awful warning to those who add to it by irreverent and trifling interpretations."[91]It is the humble prayer of this student of the Scriptures that none of the interpretations presented either add to or subtract from what is written. Any view, or any interpretation that violates what the text says should be rejected. [82] Isbon T. Beckwith, op. cit., p. 779. [83] H. B. Swete, op. cit., p. 311. [84] W. A. Criswell, Expository Sermons on Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1962). IV. p. 166. [85] Charles R. Erdman, The Revelation of John (Philadelphia: The Westminster Press, 1966), p. 180. [86] John Wesley, op. cit., in loco. [87] George Eldon Ladd. op. cit., p. 296. [88] G. H. Lang, The Revelation of Jesus Christ (London: Portsmouth Press, 1945), p. 385. [89] W. Boyd Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing Company, 1959), p. 636. [90] William Barclay, op. cit., p. 232. [91] Alford as quoted by Lenski, op. cit., p. 673. Verse 20 He who testifieth these things saith, Yea: I come quickly. Amen: come, Lord Jesus.In this terse statement, “Christ sums up the book."[92] This also has the utility of revealing Christ as the author of the two previous verses. They are Christ’s words, not even John’s, much less the words of some nameless scribe. Yea; I come quickly. Amen: come, Lord Jesus … See under Revelation 22:17 for further discussion of the use of these expressions in the New Testament church. As Caird summed it up: No one who has ever read John’s book can have any doubt about what the prayer is asking. It is a prayer that Christ will come again to win in the faith of his servants the victory which is both Calvary and Armageddon.[93]Caird also pointed out the responsive nature of this verse, indicating “its standing in the liturgical setting of the eucharist, answered by the eucharistic prayer maranatha (1 Corinthians 16:22)."[94] Beckwith also identified these last words with the maranatha of 1 Corinthians 16:22.[95] See under Revelation 22:17 for the mystical double meaning of this expression. Any argument from this that the early Christians expected the literal return of Christ in their generation is absolutely untenable. Many scholars do not understand how the church of all ages prays, “Oh, Lord come,” without any sense of failure due to his not having come in his Second Advent, even yet; but the answer is right here in the double meaning of this passage. As Criswell said: It is hard for us finite creatures of the dust and of time to realize, that there is no such thing as “time” with God. He sees the beginning; he sees the end; he sees the present; and all are alike to him. Even to us the coming of the Lord “is near,” as near as the length of our life away.[96][92] J. R. Dummelow, op. cit., p. 1092. [93] G. B. Caird, op. cit., p. 288. [94] Ibid. [95] Isbon T. Beckwith, op. cit., p. 780. [96] W. A. Criswell, op. cit., IV, p. 180. Verse 21 The grace of the Lord Jesus be with the saints, Amen.This conclusion stands in the same category as the precious benedictions of Paul in the rest of the New Testament. “It is surely symbolical, and it is surely fitting, that the last words of the Bible should be GRACE!"[97]Revelation is written for the saints, to them alone it is spoken; they alone can keep it. Let no man think that if he has not already found Christ that he may find him here. Here indeed, faith and love are the key to knowledge.[98]Strauss made the similar observation that, “Revelation is not for the curiosity seeker or for religious fanatics, but for all those who would continue to the end."[99]As we meditate upon this, the last verse of the New Testament, we feel something of the emotions of many others who have concluded similar studies in the word of God. Carpenter concluded with this prayer: May He (who alone can) open our eyes to see the shining towers of the Heavenly Jerusalem; and may he unseal our ears, and bind us by his love to that sweet service and citizenship which are perfect freedom, and bring us to that spiritual city which is full of divine enchantment.[100]Revelation 21:3-4 eRev_21:7 d a few lines of poetry, the first two (lines) regarding himself, and the last four for his readers: Like travelers when theGen_3:17-19 native soil, Writers rejoice to terminate their toil. My latest labour’s end at length is gained, My longest journey’s welcome goal attaineRev_21:23’s assistance has the work been wrought, By his diRev_22:1-5 your dwellings brought.[101]Our own thoughts area strange mingling of joy and sorrow. We praise God that, through some twelve years of intensive New Testament study, life, vigor, and health have been graciously preserved by the Lord, and that Revelation 22:6 oRev_22:10 Thelma, has likewise Daniel 8:26 served and blessed as a sharer in these labors. But no joy of complRev_22:7 nRev_22:12 aRev_22:20 ng been permitted to think God’s thoughts after him and to pursue the sacred writings withRev_3:10-11 purpose for so long. The conclusion of any worthy effort of such duration is necessarily also an occasion of melancholy. An era in our lives is over; and through our tears we write, “Blessed be the name of the Lord.” Houston, Texas, March 17,1979. [97] William Barclay, op. cit., p. 232. [98] Charles H. Roberson, Studies in Revelation (Tyler, Texas: P. D. Wilmeth, P.O. Box 3305,1957), p. 198. [99] James D. Strauss, op. cit., p. 295. [100] W. Boyd Carpenter, op. cit., p. 637. [101] Adam Clarke, Commentary on the Holy Bible (London: Carlton and Porter, 1829), VI, p. 170.

“THE BOOK OF "

ChaRev_22:6-21 -Two In the previous chapter John described the glory of the New Jerusalem as the eternal destiny of the redeemed was revealed. In the first six verses of this chapter, John’s vision of the glorious future for the people of God is completed with a brief description of Rev 22:1-5 of life, the tree(s) of lifeRev_22:1 e throne of God and of the Lamb. With the river of life proceeding from the throne, and the tree (the definite article is not in the Greek , so perhapsRev_22:2 es on either side of the river) of life bearing fruit every month along with its healing leaves, the picture is one of provision from God. Eternal fellowship with God, stressed in the previous chapter (cf. Revelation 21:3-4 Rev_21Rev 22:3-5 phasized again with the promise of seeing His face and having His name on one’s forehead. With no more curse (cf. Genesis 3:17-19), the redeemed shall serve God and the Lamb on the throne. There is no night nor need for the sun, for the Lord God gives them light (cf. Revelation 21:23). The redeemed will also reign forever and ever (Revelation 22:1-5).

The remainder of this chapter contains the grand conclusion of this wonderful book. The aRev_22:6-21 owed John the holy city stressed that the events Revelation 22:6-11 n this book were soon to take place, such that John is not to seal the book (cf. Revelation 22:6 Revelation 22:10; contrast this with Daniel 8:26). Jesus Himself states three times that He is coming quickly (cf. Revelation 22:7 Revelation 22:12 Revelation 22:20), which I take to refer to His coming in judgment as described throughout this book (cf. Revelation 3:10-11). With a reminder of the blessedness of those who do His commandments, Jesus, who is the Alpha and the Omega, the Beginning and the End, the First and the Last, the Root and Offspring of David, the Bright and Morning Star, declares that He sent His angel to testify of these things to the churches. The Spirit and the bride join in with an invitation to let those who thirst come to drink of the water of life freely. The book ends with a fearful warning not to add to or take away from the book, a final promise of the Lord’s coming, and a two-fold prayer calling for the Lord Jesus to come, and for His grace to be with all the brethren (Revelation 22:6-21).

POINTS TO PONDERRev_22:12-17 rnal destiny of the redeemed, in terms depicting provision from God

• How things revealed in this book were soon to take place

• The promises and warnings given as the book concludes

OUTLINE I. THE RIVER, THE TREE, AND THE THRONE (Revelation 22:1-5) A. THE RIVER OF LIFE (Revelation 22:1)1. John sees a pure river of water of life, clear as crystal 2. It proceeds from the throne of God and of the Lamb

B. THE TREE OF LIFE (Revelation 22:2)1. On either side of the river was a tree of life 2. The tree(s) bore twelve fruits, yielding fruit every month 3. The leaves were for the healing of the nations

C. THE THRONE OF GOD AND OF THE LAMB (Revelation 22:3-5)1. There shall be no more curse, but the throne of God and the Lamb shall be in it 2. His servants shall serve Him a. They shall see His face b. His name shall be on their foreheads 3. There shall be no night there a. They need no lamp nor light of the sun b. For the Lord God gives them light 4. They shall reign forever and ever

II. THE GRAND (Revelation 22:6-21) A. THERev_22:18-19 R, DO NOT SEAL THE BOOK (Revelation 22:6-11)1. John is told by the angel that these words are faithful and true a. The Lord God has sent His angel to show His servants the things which must shortly take place b. The Lamb proclaims: “Behold, I am coming quickly! Blessed is he who keeps the words of the prophecy ofRev_22:20-21 2. John attempts to worship the angel a. He falls down at the feet of the angel who showed him these things b. The angel forbids him

1. The angel is his fellow servant, and of his brethren the prophets and of those who keep the words of this book
2. John is to worship God

3. John is told not to seal the words of the prophecy of thiRev_22:1-5 a. For the time is at hRev_22:6-21 b. Let he who is unjust be unjust still, the filthy be filthy stiRev_22:1 c. Let he who is righteous be righteous still, the holy be holy still

B. THE Revelation 22:2 Y OF JESUS (Revelation 22:12-17)1. His first declaration: a. “Behold, I am coming quickly” Revelation 22:2 y reward is with Me, to give to every one according to his work” c. “I am the Alpha and the Omega” d. “The Beginning andRev_22:3, the First and the Last” 2. The promise: a. Blessed are those who do His commandments (or wash their robes) Revelation 22:3-5 That they may have the right to the tree of life 2) That they may enter through the gates into the city b. Those outside the city

1. Are dogs, sorcerers, sexuallyRev_22:5, murderers, and idolaters
2. Whoever loves and practices a lie

3. His second declaration: a. “I, Jesus, have sent My angel to testify to you these things in the churches” b. “I am the Root and the Offspring of David, the Bright and Morning Star.”
4. The invitation: a. The Spirit and the bride say Revelation 22:7 b. Let him who hears say “Come!” – Whoever desires, let him take the water of life freely

C. A WORD OF WARNING (Revelation 22:18-19)1. Do not add to theRev_22:8 f this book, or God will add to him the plagues written in it 2. Do not take away from the words of this boRev_22:9 od will take away his part from: a. The Book (or Tree) of Life b. The holy city c. The things written in this book

D. CLOSING PROMISE, FINAL PRAYERS (Revelation 22:20-21)1. The promise of Him who testifiRev_22:10 se things: “Surely I am coming quickly.” 2. John’s two prayers: a. Concerning his Lord: “Amen. Even so, come, Lord Jesus!” Revelation 22:11 erning his brethren: “The grace of our Lord Jesus Christ be with you all. Amen.”

REVIEW

1. What are the Revelation 22:12 ts of this chapter?- The river, the tree, and the throne (Revelation 22:1-5)

• The grand conclusion (Revelation 22:6-21)

2. What does John see proceeding Revelation 22:13 throne of God and of the Lamb? (Revelation 22:1)- A pure river of water of life, clear as crystal

3. What is on either side of the river? (Revelation 22:2)- The tree(s) of life

4. How many fruits did the treRev_22:14 d when? What were the leaves for? (Revelation 22:2)- Twelve fruits, each yielding its fruit every month

• The healing of the nations

5. WRev_22:15 nger existed? What was in the city instead? (Revelation 22:3)- There shall be no more curse

• The throne of God and of the Lamb

6. What is Revelation 22:16 erning the servants of God and of the Lamb? (Revelation 22:3-5)- His servants shall serveRev_22:16 y shall see His face

• His name shall be on their foreheads; they shall reign forever and ever

7. What is said of night and the light of the sun? (Revelation 22:5)- TherRev_22:17 e no night there

• They need no lamp nor light of the sun, for the Lord God gives them light

8. What isRev_22:17 d about the things which he has seen? (6)- “These words are faithful and true”

• The Lord God of the holy prophets sent His angel to show His Revelation 22:18-19 things which must shortly take place

9. What promise and assurance is given in Revelation 22:7?- “Behold, I am coming quickly!”

• “Blessed is he who keeps the words of the prophecy of this book.”

10. What did John try to do when he heard and saw these things? (Revelation 22:8)- Fall down and worship before the feet of the angel who showedRev_22:20 to him

11. What did the angel tell John? (Revelation 22:9)- “See that you do not do that.”

• “I amRev_22:20-21 servant, and of your brethren the prophets, and of those who keep the words of this book.”
• “Worship God.”

12. What is John tRevelation 22 the prophecy of this book? Why? (Revelation 22:10)- Not to seal the words of the prophecy of this book

• For the time is at hand

13. What is said of the unjust and filthy? The righteous and holy? (Revelation 22:11)- Let them be unjust and filthy still

• Let them be righteous and holy still

14. What promise and assurance is given in Revelation 22:12?- “Behold, I am coming quickly”

• “My reward is with Me, to give to every one according to his work”

15. How does Jesus describe Himself? (Revelation 22:13)- “I am the Alpha and the Omega, the Beginning and the End, the First and the Last.”

16. What blessedness is promised to those who do His commandments (some manuscripts say “wash their robes”)? (Revelation 22:14)- They will have the right to the tree of life

• They will enter the through the gates into the city

17. What is outside the city? (Revelation 22:15)- Dogs, sorcerers, sexually immoral, murderers and idolaters

• Whoever loves and practices a lie

18. Why had Jesus sent His angel? (Revelation 22:16)- To testify these things in the churches

19. How does Jesus describe Himself? (Revelation 22:16)- “I am the Root and the Offspring of David, the Bright and Morning Star.”

20. Who extends the invitation to “Come!”? Who else is to extend this invitation? (Revelation 22:17)- The Spirit and the bride

• Him who hears

21. To whom is this invitation extended? What is offered? (Revelation 22:17)- To him who thirsts

• To take the water of life freely

22. What warning is given to those who hears the words of the prophecy of this book? (Revelation 22:18-19)- If anyone adds to these things, God will add to him the plagues written in the book

• If anyone takes away from the words of this book, God will take away his part from the Book (or Tree) of Life, tRev_22:1 city, and the things written in this book

23. What promise is given by Him who testifies of these things? (Revelation 22:20)- “Surely I am coming quickly.”

24. What two prayers does John express as he closes the book? (Revelation 22:20-21)- “Amen. Even so, come, Lord Jesus!”

• “The grace of our Lord Jesus Christ be with you all. Amen.”

Questions by E.M. Zerr On Revelation 221. What object was shown to John? 2. Describe its appearance. 3. From where did it flow? 4. Where did the tree of life flow? 5. How many varieties of fruit on it? 6. When did it bear fruit? 7. Tell what use is made of the foliage. 8. What shall be no more? 9. Ten what shan be in the city. 10. What win God’s servants do? 11. What vision will be permitted to them? 12. By what will their foreheads be adorned 1 13. Why will not any candles be needed 1 14. How long will the inhabitants reign? 15. What was said unto John? 16 . Why did God send his angel? 17. When will the Lord come? 18. Who is here said to be blessed? 19. What did John see and hear? 20. At this what position did he take? 21. For whRev_22:1-5 did he do so? 22. What did the angel say not do? 23. State his reason. 24. What was John then told to do? 25. What was he then told not to do 1 26. State the reason for this command. 27. What conditions were to remain unchanged 1 28. When he comes what will he have with him? 29. On what basis will it be given? 30. Repeat the next declaration. 31. What must be done to receive the blessing? 32. To what will this give them a right? 33. Into what place may they enter? 34. Where will be the dogs? 35. Who will be with them? 36. Who sent the angel? 37. For what did he send him 1 38. State his relation to David. 39. Repeat his further description. 40. What do the Spirit and bride say? 41. Ten what the hearer must do after hearing. 42. What about the thirsty? 43. Who else joins in this invitation to service? 44. To whom does Christ testify? 45. On what subject does he testify 1 46. State the lot of those who add to the Word. 47. And to those who take from. 48. What does the Lord say about his coming? 49. State John’s responseHeb_9:1-2850. Repeat the1 Corinthians 3:16 benedictionHeb_12:2222:1 Rev 22:1. The pronoun he refers to the angel who has been with John all through the vision of this book. There is nothing more pleasing to the eye than a flowing body of water. It signifies something that is constant and moving with majestic procedure. But many rivers are attractive from these standpoints only, while within them may be vicious creatures that would devour helpless victims that came within reach. Also there may be much that is vile and foul, carrying with them the waste materials of the cities.

But the river John saw had nothing of that kind because it had not been in contact with any place containing filth. Instead, its source is the throne of God and the Lamb where there can be nothing vile. For this reason the river is pure and also clear as crystal because there are no materials to becloud the stream. It is called water of life because it is always moving (never stagnant) and because of the quality and purity described in the foregoing comments,

Comments by Foy E. WallaceIntroductionXV.THE OF THE IN THE NEW (Revelation 22:1-5)The first five verses of this the last chapter of Revelation are contextually joined to the last verses of the preceding chapter, to Galatians 4:4 tion including verses ten to twenty-seven, as a continuation of the spiritual characteristics of the New Jerusalem. The text of the twenty-first chapter allows for the distinction between the constituent features of the descriptions of the city and the blessings that flow in it for its citizenry. The shift from the one to the other begins with verse ten of chapter twenty-one and continues through verse five of chapter twenty-two: hence, the break in the context of the two chapters. It must be kept in mind that the term Jerusalem was employed metaphorically to represent the spiritual church in a state of triumph and glory. The ancient Jews regarded the tabernacle, the temple and Jerusalem itself, as having descended directlyIsa_13:1-22 BuIsa_19:1-25 red apostles of the New Testament, in correspondence with the old order, made the church of the new covenant the spiritual tabernacle (Hebrews 9:1-28) and temple (1 Corinthians 3:16) and city (Hebrews 12:22). The noblest and highest emotion, and the most sacred and soothing and solacing sentiment, relating to the scriptural descriptions of the New Jerusalem have found expression in our melodious hymns of hope and praise and adoration. Coming now to the last chapter of this miraculously marvellous apocalypse, before which we have stood with enthralled wonderment and amazement and awe, let us hear the Seer unfold the closing rapturous scenes.

BOOK OF SECTION FIVE THE (CHAPTER TWENTY-TWO: VERSES 6 TO 21) THE I. THE AND OF In the arrangement of this commentary the first and the second sections are a presentation of The Apocalyptic Preview, dealing with the scope of biblical visions; and The Visional Prologue, presenting an analysis of the messages to the seven churches as an approach to the Revelation proper. The third section is an exposition of The Vision Concerning The Conquering Christ; and the fourth section is the explanation of The Vision Concerning The Victorious Church.The most significant events in all epochs of the world since the creation of mankind are connected with this dispensation marked as the fullness of time. (Galatians 4:4) It was the beginning of the era of the Lord and Saviour of man, Jesus the Christ, the Son of God. The transition from the old covenant was eventuated by his birth, the cross, the ascension, Pentecost, Patmos, the fall of Jerusalem, and end of Judaism and the expansion of Christianity. The inevitable commanding conclusion is that all of these events culminated into the fulfillment of the long-continuing process comprehensive of the entire system of judgment and scheme of redemption–the completion and the end of all divine revelatiAct_13:33 is biblHeb_1:5 certain that the God of heaven in times of old descended, in the Old Testament metaphor, on the clouds of heaven to execute judgment on ancient wicked nations and cities (Isaiah 13:1-22; Isaiah 19:1-25), so certainly did the Son of man come in the clouds with his angels of power to execute judgment on the once great city of Jerusalem, guilty of his blood and the blood of his saints and martyrs. This triumphal administration of judgment has been wondrously portrayed in the scenes of the apocalypse, depicting the end of Judaism with the fall of Jerusalem; and the triumph of Christianity in the glory of the New Jerusalem, the church of the Lord of all glory. Before its march of advance the evil powers of paganism collapsed and the empire of heathenism crumbled. It was this display of divine judgment and supreme power that Israel’s Psalmist anticipated in the prophetic imagery of the second psalm: “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, sayMat_28:18-20 brMat_11:28-30 nds asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure.

Yet have I set my king upon my holy hill of Zion. I will declare theRev_22:1 The Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Be wise now therefore, 0 ye kings: be instructed, ye judges of the earGen_2:10 e the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little.

Blessed are all they that put their trust in him.” It does not require a detailed analysis to prove that this sublime psalm was a prophecy on the fall of heathendom by the establishment of the kingdom of Christ. It is notably significant that in Acts 13:33 and in Hebrews 1:5 the apostles Peter and Paul applied this second psalm to the accession of Jesus Christ to the throne of his power in heaven. It can be observed without the stretch of imagGen_15:18 haDeu_1:7 ulfillment of the apocalypse was connected with the language ofDeu_11:24 hetic psalm.

II. THE CONFIR2 Samuel 8:3 OF1 Chronicles 18:1-3 NThe epilogue from verse six to the end of chapter twPsa_137:1 consists in a seven-point confirmation of its contents as a direJer_13:4-7 cJer_46:2-10 GJer_51:63 h Jesus Christ. In verses six and seven the angel verified the truthfulnessRev_9:14 wRev_16:12 he book; in verses eight and nine John added his own testimony to the witness of the angel, and to the fact of the direct communication between himself and the angel; in verses ten to fifteen the judicial admonitions Psalms 46:1-11 nce of the apocalypses were recorded ; in verse sixteen the words of Jesus himself were employed to authenticate the visions; in verse seventeen the opportunity and obligation for the evangelization of all the world, as first announced by the Lord in the Great Commission and the Great Invitation (Matthew 28:18-20; Matthew 11:28-30), were renewed; in verses eighteen to twenty the final warning against the diversion and perversion of God’s words were issued; and in verse twenty-one –the benediction of divine grace closed the book of Revelation with the inspired Seer’s amen. Verse 1.(1) The river of life–Revelation 22:1.The symbols of flowing rivers and streams of water run through the entire body of the scriptures. Literally, for a source of supply and security a great city was situated on the river; and figuratively it was applied to the needs of the soul and the source of all spiritual blessing. The mention of the flowing stream was in the description of the garden of Eden in Genesis 2:10. WheEph_3:18 anted the garden for the abode of the first pair it was said that “a river went out of Eden to water the garden”; and its waters were parted into four streams which formed the mighty rivers which compassed the later inhabited land and upon the banks of which great cities were built. The name of the first river was Pison “which compasseth the whole land of Havilah, where there was gold.” The second river was Gihon, which encompassed Ethiopia. The third river was Hiddekel, which bordered Syria; and the fourth river was the famed Euphrates which was called “the great river” (Genesis 15:18; Deuteronomy 1:7); and which formed the eastern boundary of the Promised Land (Deuteronomy 11:24), and of David’sRev_22:2 ts (2 Samuel 8:3; 1 Chronicles 18:1-3), and beside which the captive Jew wept in Babylon ( Psalms 137:1). It was the river associated with the prophecies of Jeremiah (Jeremiah 13:4-7 Jeremiah 46:2-10 Jeremiah 51:63) concerning the fortunes of Israel, and in the apocalypses of Revelation (Revelation 9:14 Revelation 16:12) in connection with the events pertaining to the tribulation period of the church. The beauty and blessing of the church was made the object of prophetic psalmody by the singer of Israel in the figurative cadence of Psa 46:1-11 – “There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early. The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted.” This sublime psalm blends into the visions of RevelatioRev_2:7 Psalmist identified this “city of God” by his reference to the holy place of the tabernacles–the old and the new tabernacles-and the holy place of the old was the type of the new. It was a thousand years before the establishment of the church that David swept the harp of psalm-prophecy and sang of this city of God. It was the new Zion, the new Jerusalem, His church of the new covenant, in which the river of divine love should perpetually flow; the streams whereof–the channels of his love–should distribute the benefits which make glad the people of God. The breadth and length and depth and height of infinite love (Ephesians 3:18) cannot be finitely comprehended, but in the symbolism of the New Jerusalem, with its ever widening and deepening stream, it flows through the church to bring blessings abundant. The pure river of the New Jerusalem had no pollution. It was clear as crystal , without mingled elements to obscure its entrancing brightness. It proceeded out of the throne of God , its source was perennial and no force of man could stop its flow. It was in the midst of the street, where without respect of persons it was accessible all to drink of its water freely. It was symbolic of the fullness of life and salvatRev_21:4 hich the redeemed shared with unhindered and unrestrained access.

Revelation 22:2

Revelation 22:2. In the midst of the street of it means the street of the city, and the river of life flRev_22:2 n the center of the street. This description will give us no difficulty if we will think of the “divided highways” that grace our country in many places. Let us think of a river flowing from an inexhaustible fountain and proceeding on through a beautifuJoh_20:18 n each bank is a row of fruit trees that serve a double purpose, namely, furnish ornamentation for the crystal stream, and a source of food for those who are walking upon the section of the “divided highway” that one may be using. To clarify the description we think of it in this manner. First is a section of the street, next a row of trees, next the river, next another row of trees and then the other section of the street.

Tree of life. This tree is promised to all who overcome the contests of life (Revelation 2:7).

The phraseology is based on the tree of life that was in the garden of Eden. It will be well for us again to remember we are still in a book of symbols, where the Lord is giving us a picture of Heaven in as strong terms as our human mind can grasp. The tree is spoken of in the singular number because there was but one in the garden. But the varieties are not limited to one, because this tree is pictured in connection with spiritual things. Here we have another instance of the numeral that has been so prominent throughout this book. That is twelve which is a multiple of four (the four creatures), and the number each of the two organized systems of salvation that God has given the world.

The special significance of the twelve here is to show the fruit-bearing season is continuous and perennial, but a different kind of fruit will be produced each month, so that no occasion will exist for longing after a change; there will be one coming each month. Many kinds of fruit trees not only produce fruit, but also their leaves have medicinal value in them.

Thus we are told that the leaves of this tree have healing qualities. Not that any citizens will become sick, but it is on the same principle of wiping away all tears Revelation 21:4). The leaves of the tree will heal the people by keeping them in such a condition that sickness will be impossible.

Comments by Foy E. WallaceVerse 2. (2) The tree of life–Revelation 22:2. The word tree in the text is in singular number, but it must of necessity be considered collectively for the verse reads: On either side of the riJer_8:22 there the tree of life. The phrase either side means each side, as in the crucifixion of Christ (John 20:18) with the thieves, “on either side one.” It was evidently the collective use of the word tree, as it was of the street also of the great and grand city, described a streetway, or a passage system; otherwise there was a vision of traffic Ephesians 1:3 ion in the New Jerusalem! The tree of life was envi1 John 1:7 asJoh_2:1-25 the banks of the river of life–on either side of it–affording to all inhabitants the source of perpetual spiritual blessings. It is not uncommon for a species of tree peculiar to a certain geography to be described in the singular term, but referring to its collective growth. The balsam tree of Gilead was not one treEze_27:17 her a kind that flourished in Gilead. So the reference to the tree of life on each side of the river of Jer 8:22 Jeremiah 46:11 dJer_51:8 mit the picture to one tree, but rather to make known its kind–it was the tree of life, to be found only in the New Jerusalem. Its fruit was life-giving, and its balm was soul-healing. The concept adds to the force of these figures and enlarges the range of their truths. The tree of life was further described as bearing twelve manner of fruits and its yield was every month. The numeral twelve in its use in chapter twentyRev_22:3 applied to the apostles, which must also be true here, to symbolize that apostolic teaching, or doGen_3:17 was the allsufficient source of spiritual sustenance. The yielding of the fruit every month, or the whole twelve months of the year, indicated that there were no seasons in this fruit-bearing, no unyielding intervals–the spiritual supply was perrennial and perpetual. The spiritual vision was extended in the description: the leaves of the tree were for the healing of the nations. As there will be no imperfections in heaven, and consequently no need of healing there, here is another proof that this whole vision was the symbolic description of the church in the state of triumph and victory over the persecutions. The healing of the nations meant the source of salvation for all of every tongue or clime or race of man. The prophet Jeremiah used a similar figure (Jeremiah 8:22) in reference to Israel: “Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?” The substance of the vision was that in the New Jerusalem, the church of the Redeemer and of the redeemed, there was an all-provident tree which produced the fruit of all spiritual blessings (EpRev_22:3 and which was the remedy for every ill or want Ephesians 5:5 lsam tree that grew only in the choice land of Gilead, which produced the balm known as balsamodendron Gileadense, was the similar and appropriate symbol of spiritual healing in the message of the prophet Jeremiah to the nation of Israel. This balm was highly esteemed for its healing properties (Ezekiel 27:17), and was once an important article of merchaGal_3:13 ong the eastern people. The language of Jeremiah (Jeremiah 8:22 Jeremiah 46:11 Jeremiah 51:8) cannot be exceeded in eloquence and tenderness in the expression of disappointment that “the daughter of Zion,” the chosen people of God, should remain spiritually wounded and diseased, when there was healing balm of unfailing remedy within their reach. There could have been no finer figure of divine grace than the leaves of the tree for the healing of the nations in the delineations of the New Jerusalem.

Revelation 22:3

Revelation 22:3. No more curse is an allusion to the curse pronounced upon the ground because of the sin of Adam (Genesis 3:17). Instead of a curse there will be endless blessings because not only will the tree of life be in the city (as it was in the garden), but God and the Lamb will themselves be there. Also all creatures who would tempt the righteous will have been consigned to their eternal place in the lake of fire. Servants shall serve him. It is sometimes asked if the saved are to be entirely free in that city, since it is spoken of as the place of rest for God’s people.

The word serve does not necessarily mean labor or toil. The word is from LATREUO and at this place Thayer’s definition (the words in italics) is as follows: “To render religious service or homage, to worship.” It certainlRev_1:6 be only unspeakable pleasure to engage in such employment as worshipping God in his immediate presence, when faithful discipRev_5:10 taken real happiness from their worship of Him while in the world. In the words of one of the old songs of the church, it will be a service in a time and place “Where congregations ne’er break up, and rest days have no end.”

Comments by Foy E. WallaceVerse 3.(3) The throne of God and of1 Peter 2:5 mb1 Peter 2:92:3.The divine rule of God and of Christ together in the “kingdRev_22:4 rist and God” (Ephesians 5:5) removed the penal judgment for sin from the inhabitants of the redeemed city–and there shall be no more curse–that is, no more of anything that was accursed, no accursed person or thing should have a place in the Holy City. The curse of sin was removed by Jesus Christ. The apostle declared that “Christ hath redeemed us from the curse of the law (Galatians 3:13), being made a curse for us; for it is written, Cursed is every one that hangeth on a tree.” It was this death of ignominy on the cross, as declared in the following verRev_14:9 that brought “the blessing of Abraham . . . on the Gentiles through Jesus Christ; Revelation 22:4 might receive the promise of the Spirit through faith.” In the Holy City Jerusalem there should be no more curse of sin to the redeemed inhabitants. There was also a dual meaning a1 Peter 3:12 to this symbol of the curse. In the perioRev_6:16 tribulation there had been the edict for the worship of the emperor in bowing to the Caesar-image, and all who refused submission were placed under the imperial curse. Having come out of the tribulation, the persecutors cast into the brimstone lake, the victors over oppressionPsa_31:16 bolized as delivered from the curse of the imperial edict. From this setting which remains always in the background of Revelation, and much of the time in the foreground, the progressive application was made to the spiritual state of the New Jerusalem church. In the environment of the new state the constituency of the ransomed city should not only pay homage of worship to Him who was on the throne, but should also do service–his servants shall serve him (verse 3). At the beginning of the Revelation (Revelation 1:6) John said that Jesus Christ hath made us kings and priests unto God and his Father in his church and kingdom here; and in Revelation 5:10 the Seer said that this kingly and priestly character of the saints redeemed from persecution is further indication that the descriRev_13:16-17 of the church, and not of heaven. It is full harmony with the general teaching of the New Testament that Christians are priests in the church now (1 Peter 2:5; 1Pe_2:Revelation 14:9-10 church therefore is “a holy priesthood.”

Revelation 22:4

Revelation 22:4. Shall see his face is mentioned to indicate the great intimacy that will exist between God and tRev_15:2-3 es that have been redeemed by the blood of the Lamb. Persons spending some time in a city where many others are present, may be seen with pennants attached toRev_15:2 lothing for the purpose of identifiRev_22:4 In this celestial city the name will be on the person, on the most conspicuous pRev_22:5 t, the forehead. How different this is from the Revelation 21:25 of the members of the apostate church; they had the mark of the beast in their forehead (Revelation 14:9).

Comments by Foy E. WallaceVerse 4.(4) The mark of recognition and approval–Revelation 22:4.The citizenry should see his face in the sense of having the recognition and approval of the One whom they served. The face of the Lord was said to be against them that do evil (1 Peter 3:12); and the wicked rulers of the nations (Revelation 6:16) implored the mountains and the rocks to fall upon them for a cover to hide them from the face of the One on the throne. But the righteous s1 Timothy 6:16 ace in acceptable and approved service rendered to him. “Make thy face to shine upon thy servant: save me for thy mercies sake’ (Psalms 31:16); and, “Cause thy face to shine; and we shall be saved.” To see the face of God meant to bask under the smile of his approval. It therefore deno1 Corinthians 15:25-26 and the favor of God. The receiving of his name in their foreheads–and his name shall be in their foreheads –was the mark of submission and subservience to Christ the Lamb in contrast with the mark of the beast in the hand or on the foreheads of the devotees of emperor-worship, so frequently mentioned in the previous chapters of this Revelation. The persecuting beast had “caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name” (Revelation 13:16-17); and, “If any man worship the beast and his Revelation 22:5 nd receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God” (Revelation 14:9-10); but the victors “over the beast, and over his image, and over his mark, and over the number of his name” were among the thRev_21:3 nding on the sea of glass (Revelation 15:2-3) singing “the song of Moses, the servant God, and the song of the Lamb; and it wa2 Corinthians 6:14-16 ng which had the name of the Father written iAct_26:18 oreheads” (Revelation 15:2). So the name in the foreheads of Rev 22:4 was the symbolic designation that they were the servants of God.

Revelation 22:5

Revelation 22:5. Shall be no night there. (See the comments at Revelation 21:25.) Need no candle neither light of the sun. This is one of the most significant symbols used in this series, because it includes the two extremes on the subject. A candle is an artEph_5:11-14 ht and the weakest that man has devised. The sun is God’s own direct work and is the strongest light in all the natural creation. In saying that neither will be needed in the celestial city, John is giving us the greatest possible picture of the strength of the light that will radiate from the throne of God; although he was to be the lawgiver, Moses was a natural man. And 1 Timothy 6:16 says God is “dwelling in the light which no man can approach unto; whom no man hath seen, nor can see.” They shall reign for ever and ever.

The word reign may raise a question in connection with the truth that even Jesus is said to reign only until death has been conquored (1 Corinthians 15:25-26). The explanation lies in the definitions of the original word. The Greek original is , which means “to reign,” but in our passage Thayer explains it to mean “to denote the supreme moral dignity, liberty, blessedness, which will be enjoyed by Christ’s redeemed ones.” Hence the word does not necessarily mean to rule as a king. It is a fDan_2:44 e term and denotes a situation where a certain condition prevails. It is like saying that “all difficulties were removed and peace again reigned.” We have the blessed assurance from the apostle that the condition of such a reign will continue for ever and ever.

Comments by Foy E. WallaceVerse 5.(5) The reigning saints–Revelation 22:5.In repetition of previous statements in the context, verse five is a rephrasing of the words repeated: And there shall be no night there; and they need no candle, neither light of the sun, for the LorMar_1:14-15 h them light. (See comments on Revelation 21:3). The use of the word night has applicaMat_4:17 the darkness of the whole heathen world, as so used in other epistles (2 Corinthians 6:14-16), in contrast with the truth of the gospel (Acts 26:18) sent to all dark nations concerning which Jesus said to Saul: “to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith in me.” The same Saul, after becoming the apostle of Christ to the world of heathen darkness, exhorted the Gentile church (Ephesians 5:11-14) to “have no fellowship with the unfruiJoh_18:36 s of darkness (heathenism), but rather reprove them . . . it is a shame to even speak of those things which are done in secret . . . for whatsoever doth make manifest is light . . . wherefore he saith, Awake thou that sleepest, and arise from the dead (the state of darkness), and Christ shall give thee light.” So the words of the Seer in verse five of this chapter–for the Lord God giveth them light–had specific reference to the absolute absence of any element of heathen darkness in the new and renovated state of the Holy City, the bride of the Lamb. The apocalypse proper endDan_7:13-14 s verse, as verse six was the beginning of the Seer’s own concluding comments on the vision which he had received. The apocalyptic descriptions were all completed, and the terse finale of the grand and majestic pageant was clothed in the crowning declaration: AND THEY SHALL REIGN FOREVER AND EVER.The prophet Daniel foretold in the interpretation of king Nebuchadnezzar’s dream (Daniel 2:44) that in the days of the Roman kings the God of heaven would “set up a kingdom which shall never be destroyed”; and he added in the words of the apocalypse that “it shall stand foreAct_1:8 he prophet envisioned in this interpretation the rise and fall of Babylonia, Media and Persia, and Macedonia or Grecia, and clearly indicated the reign of the Caesar’s of the Roman empire as the fourth monarchy in the succession of kings. It was in the days of these kings, in fulfillment of Daniel’s prophecy, that Jesus made the announcement (Mark 1:14-15) “the time is fulfilled, and the kingdom of God is at hand.” In the record of Mat 4:17 it is stated that “from that time Jesus began to preach and to say: repent, for the kingdom of heaven is at hand. It was named the kingdom of God because “the God of heaven” set it up; but it was called the kingdom of heaven because of its spiritual character– it was from heaven. The people of that day understood the meaning of the word kingdom; they had lived Colossians 1:13-14 her form of government from the Babylonians to the Romans; but Jesus distinguished his kinEph_5:5 om all others in origin and in nature when hHeb_12:22-28 he kingdom of heaven. Before Pontius Pilate (John 18:36) he declared: Now is my kingdom not from hence.

The phrase from hence meanRev_1:9 here; it is here but it is not from here–because it is the kingdom of heaven, and therefore from heaven. And the word now, the first word of the sentence–now is my kingdom not from hence– meant that it would be established then, at that time, for Jesus had announced that the time is fulfilled.References to the kingdom which Jesus Christ came to establish all point either forward or backward to the Day of Pentecost, of Acts the second chapter, as the time of its establishment. The prophecy of Dan 7:13-14 connected its beginning with the ascension of Christ to heaven when it was given him “dominion, and glory, and a kingdom”: and in description of the same ascension scenes by the apostle of Hebrews (chapter 1:8) he declaMat_16:18-20 was done. The gospel of Mark (9:1) records the statement of Jesus2 Peter 1:11 me standing in his presence should not “taste of death” (would not die) until this kingdom had come “with power–they would be the livinHeb_12:28 es to its establishment. After his ascension, in conversation with his future apostles, he made the explanation to them (Acts 1:8) that the coming of the kingdom would accompany the descent of the Spirit and the power, and it is a matter of gospel record (Acts 2:1-47 :1-4) that the Spirit and the power were received on the Day of Pentecost. It follows therefore as an inescapable scriptural conclusion that the kingdom of God and Christ, otherwise designated the kingdom of heaven, came on that day of Acts the second chapter;; and that it was in fulfillment of the time prophecies of the Old Testament. After PentecosJoh_11:26 erences to the existence and presence of the kingdom pointed back to the second chapter of Acts, to the Day of Pentecost. The preaching of the kingdom was the subjJoh_14:3 epeated references in the book of Acts; and in the epistles to the churches the members were told that they had been Philippians 1:21-23 into it (Colossians 1:13-14); and that the church tRom_6:7-9 hey belonged is itself the Colossians 3:1-4 f Christ and of God (Ephesians 5:5); and that this kingdom had been received (Hebrews 12:22-28) simultaneously with the church, and that it is the church. Finally, the SHeb_11:13 velation made his signatory to the churches (Revelation 1:9) iPhp_3:20-21 : “I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ.” Therefore, when the apocalypse of John was composed the kingdom of Christ was a present existing thing, and John the apostle was in it with his companions in tribulation. The high note with which the apocalypse ended (chapter 22:5)–and they shall reign forever and ever–meant therefore– in the light oRev_22:6 xtual and contextual teaching, and precept upon precept from other portions of the Old and the New scriptures–that the victorious saints reigned with Christ in the kingdom which would stand forever here, and forever and ever hereafter. Entrance into it here is entrance into the church. (Matthew 16:18-20); and there will be no exit from it for the faithful hereafter (2 Peter 1:11), for the eternal state is but an abundant entrance into an everlasting kingdom already received and possessed, which cannot be moved (Hebrews 12:28); and of which heaven will be the final and abundant fruition of its glorified realm. Here ended the vision of the New Jerusalem, the Bride of the Lamb, the church of Christ. The remainder of the chapter is in the character of a conclusion to the apocalyptic disclosures. The complete symbolic picture of the fortunes of the church, standing on the threshold of the tribulation, had passed before John’s enraptured view, to the vindication of the cause for which they were soon to suffer. The ending of the vision demonstrated that the church cannot die, as the believer himself who lives in Jesus Christ never dies. (John 11:26) The New Testament concept of the believer’s life in Christ minimizes death and magnifies the transition to where he is: “That whereRev_22:6-11 e ye may be also” (John 14:3) and, “for me to live is Christ (to preach), but to die is gain . . . and to be with Christ; which is far better.” (Philippians 1:21-23) In this world death has no more dominion (Romans 6:7-9) over the risen believer (Colossians 3:1-4), whose affections have been set on the things above where Christ is enthroned with God; for he views this life asRev_1:1-5 mage and as a place of sojourning (Hebrews 11:13), knowing that his abiding citizenship is in heaven. (Philippians 3:20-21) The New Jerusalem was envisioned as the home of the sRev_1:8 but iRev_22:8 t in heaven–it descended out of heaven from God; it was descriptive of the new surroundings of the church with Judaism removed and heathenism overcome. The apocalypse completed, John proceeded to his concluding observations concerning things both retrospective and prospective which were related to this wonderful visional panorama

Revelation 22:6

Revelation 22:6. He said means the angel said it to John. Faithful and true. These words are virtually the same in their fundamental meaning, and either could properly be used in place of the other for general purposes. Technically they mean the words or sayings just delivered by the angel are worthy Revelation 1:1 g relied on because they are true. Of the holy prophets is referred to as an evidence that His sayings are worthy of being relied on, for the predictions that God enabled the in ophets to make were fulfilled in the proper time.

For that reason tSent Revelation 22:7 l. here should be no doubt concerning the predictions that He has authorized his servants to make in the present book. This refers to the angel who has been with John from the beginning of his vision on the isle. Must shortly be done. The Englishman’s Greek New Testament renders this phrase, “must come to pass soon.” The word in question is a relative term, for even a number of centuries would be short when compared with the endlessness of what will come after the judgment day. However, since this period in the vision of John is at the near approach of the last day (as to the events predicted), the end is literally close at hand.

Comments by Foy E. WallaceVerse 6. (1) The confirmation of the testimony of the angel –Revelation 22:6-11.Verse 6: These sayings are faithful and true: the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done.This is the verification of the truth of the whole apocalypse by John after the vision was ended. Here the epilogue corresponded with the prologue. It was the reiteration and the re-affirmation of Rev 1:1-5. It corresponded to the introduction and reverted to the same theme. It was the claim of the authorship of the Revelation repeated in the expression I John in both Revelation 1:8 and Revelation 22:8. It was the seal of its being a revelation from God–John heard and saw these things. His epilogue was in verbal agreement with the prologue, and ends with the affirmation of direct communication with God and Jesus Christ.

1. These sayings are faithful and true. This unequivocal claim of integrity has parallel in the postulation of Hebrews 1:1-14:1-2, that the God who had spoken unto the fathers by the prophets had shown unto his servants these things by John, The same God who had inspired John and Revelation therefore possessed the same credentials of inspiration.
2. The things which must shortly be done. The verbal agreement with Revelation 1:1 here emphasized that the things revealed were of high importance and attention to them was imperative because of the shortness of time. It again supports the main thesis of this treatise that the events belonged to this period of time.

Revelation 22:7

Revelation 22:7. Quickly is from the same word as “shoMat_23:36 the preceding verse. Blessed means happy, denoting a condition entirely satisfactory. Keepeth is from TEREO and in the King James Version it is translated hold fast 1 time, keep 57, observe 4, preserve 2, reserve 8, watch 2. It is a word with many shades of meaning which must be determined in each place according to the connection- If it is used in relation to things a man is required to do, then it means he must understand and do them. If used only of things stated as truths, whether they are predRev_22:8 or otherwise, then the word means we are to believe them and keep them in respectful remembranRev_19:10 resent verse applies the word to the prophecy of this book, hence it has the meaning just described.

However, it would imply some activities on the part of man, for among the things predicted is the judgment day on which men will be judged according to their deeds. Hence if a man believes and respects that prediction, he will not forget it but will fashion his life in such a way as to be adjudged worthy of everlasting life. This explains why the angel Revelation 19:10 e were blessed or happy who keepeth the sayings.

Comments by Foy E. WallaceVerse 7.Verse 7: Behold I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.Here again John reverted to the first chapter of the book in order to affirm the truth of what had there been said prior to the beginning of the vision.

1. Behold, I come quickly. At this point Jesus himselRev_19:10 speaking, as when these words were first uttered by him; but John was here quoting the words of JesuAct_10:25-26 previously been spoken. Here the person sent was speaking for the Sender. There are three keys words in the context: signify and shortly and quickly. These words were significant of the method of conveying the revelation through signs; and the time for the fulfillment was impending; and the coming of the Lord would be in relation to the events and concurrent with them. The three words together meant that everything relevant to the catastrophMat_2:2 alamities predicted and depicted were about to come to Revelation 22:9 rily I say unto you, all these things shall come upon this generation–Jesus in Matthew 23:36.
2. Blessed is he that keepeth the sayings of the prophecy of this book. But the book had not yet been written, yet its message was imperative and the reading of it to his servants was urgent. The fact that this somewhat ominous statement was made in the first chapter and repeated in the last chapter, thus before and after the vision was received, accentuates the immediacy of its contents. Why the urgency of this command if the events were so remote as the future theory represents?

Revelation 22:8-9

Revelation 22:8. These things refer to the vision of the celestial city and what the angel said about it. IRev_19:1010 John attempted to worship the angel but was prevented. Hence the things of our verse would have to apply to what had come before him since that time. The word worship is one of the terms in the Greek New Testament that have many shades of meaning, because it is from a dozen original words with about that many different definitions. Hence not every form or kind of worship would be condemned.

The word as used in our verse and the following one, also in Revelation 19:10, means to prostrate oneself before another as a recognition of superiority in rank. Such an attitude is due only to God and his Son. Angels are not superior to men as to their personal merit nor even in authority. In the great sphere of service to God the angels are only some of Rev 19:10 nts. That is the reason that the angel assigned for his instructions to John in this place and also in Revelation 19:10 refused to be worshipped. And it is the same reason why Peter refused the worship from Cornelius in Acts 10:25-26 saying, “Stand up; I myself also am a man.” This does not condemn the acts of homage that are paid to kings or other dignitaries as was the custom in old time and is yet in some countries.

Those performances pertain to matters of social or legal standing, while the word under consideration in our passages has to do with authority in religion. For a complete analysis of this word according to the lexicon and concordance, see the comments at Matthew 2:2 in the first volume of the New Testament Commentary.

Revelation 22:9. Many comments that would be suggested on this verse were made on the preceding one. There were two phases of devotion to God in which John and the angel were in the same class, namely, fellowservant and prophet. The first will apply to all of the Lord’s disciples while the second pertains to their work in predicting future events. But neither of these services entitles a man to receive worship from another, so the angel told John to worship God.

Comments by Foy E. WallaceVerse 8-9.Verses 8-9: And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things.John had been previously commanded not to worship the angel, but God only. (Revelation 19:10) It is inconceivable that he would disobey the order by doing so here. It has been explained that John wRev_22:10 en in the identity of the angel in this instance, believing him to be Jesus. But there is no such intimation in the context. John’s memory was not so short as to have forgotten, even under the overwhelming circumstances of an angel’s appearance, the so recent prohibition against the worship of the angel. To the contrary, a reappearance of the angel would have reminded him of the previous command. The obviously correct view therefore is that John was here restating what had previously occurred for a necessary emphasis, just as he had quoted the words of Jesus in verse 7. In the restatement of what had Daniel 12:1-4 n the record of Rev 19:10, John added that the angel had said: I am thy fellowservant, and of thy brethen the prophets. This word of the angel links the apocalypse of John with those of the Old Testament, and as being of the same character, content and source; and of the same application as to their respective periods in their current history. A prophetic spiritual brotherhood had been displayed by the apocalypse, inspired by the same Spirit; even in the repeated use of the same words and phrases and the employment of the same symbols. The visions of the Old Testament prophets related to the judgments on Babylon and Egypt anDan_9:24 aeDan_12:4 veDan_12:9 om exile; and the visions of John in like manner pertained to the destruction of Jerusalem and the victory of the church over Judaism and heathenism. But the statement of the angel exalted John’s inspired credentials and authority as the author of Revelation to that of the prophets oRev_10:4 d dispensation. The words of the angel further included them which keep the sayings of this book. This numbeRev_22:10 d all to whom John had addressed the letters and this apocalypse and who were exhorted to read, heed and keep the things written in it. The aDan_8:26 ssed himself as being among them all, therefore was not the object of their worshipRev_22:10 t that no man or angel is to be revered or worshiped: worship God. The Son of God said to Satan, the head of the diabolical realm who was commanding his worship: “It is written, thou shalt worship the Lord thy God, and him only shalt thou serve.”

Revelation 22:10

Revelation 22:10. Seal is from , which Thayer defines at the passage, “keep in silence, keep secret.” In the beginning of our study of this book, we were told that the future experiences of the church in its relations with the governments were unrevealed. That was indicated by a book (containing visions of the future) that was sealed, and it required the inspiration of Christ to rMar_1:15. At some time before the Christian Dispensation (we know not how long) God composed the subject matter that makes up the book of Revelation, but since the events were not toRom_13:12 lled “for many days” as Daniel was told (Daniel 12:1-4), He sealed them up in the book we are studyingRom_16:20 e time came to begin making them known He enabled the “Lion of the tribe of Judah” to break the seals. But at the point reached by us in the vision there is nothingPhp_4:5 ing on future develop-ments–the time is at hand1 Peter 4:7 there is no reason for sealing it up.

Comments by Foy E. WallaceVerse 10. Verse 10: Seal not the sayings of the prophecy of this book: for the time is at hand.The metaphor of sealing in respect to visions denoted secrecy, or that which was not ready to be disclosed. The prophet Daniel was instructed to “shut up the words, and seal the book” (Daniel 9:24; Dan_2 Thessalonians 2:2 an_12:9) for the events prophesied were far distant and were not at hand nor shortly to come to pass; therefore the prophet was commanded to “seal up the vision”; and he was told that the words of it were “closed up and sealed till the time of the end.” So it was with the vision of John in Revelation 10:4 –the things which were not intended for disclosure he was commanded to seal up and write them not.But in Revelation 22:10 the angel enjoined John to seal not the contents of this book; and the reason was stated–for the time is at hand. For comparison again, in Daniel 8:26, the prophet was directed to shut up the vision for it shall be many days; but in Revelation 22:10 John was ordered to seal not . . . for the time is at hand. The time had come for the public announcement of the things enfolded in the seals and the trumpets-therefore, let it be known. This is the obvious distinction iJas_4:7-8 nificance of theRev_22:11 ands in the phrases seal up and seal not up.The use of the phrase the time is at hand before the visions were introduced, and in exactly the same words following so closely the order to seal not up the sayings of the vision, certainly implied with necessary inference the immediate importance of the visions; and it undeniably has the same import of immediacy as the announcement of Jesus (Mark 1:15) that the kingdom of God is at hand. The uses of this phrase in several other passages bear the same meaning and are subject to the same application. The statement of Paul (Romans 13:12) that “the night is far spent, the day is at hand” must be considered with his further statement (Romans 16:20) that “the God of peace shall bruise Satan under your feet shortly, both of which declarations were the anticipations of the impending events. To the Philippians (Philippians 4:5) he said: The Lord is at hand; and Peter said (1 Peter 4:7) that “the end of all things is at hand”–that is, the end of the Jewish state and all things pertaining to it. To impart any other meaning to the phrase at hand in these passages, and apply them to the end of time, would amount to convicting the inspired apostles of contradictions and of teaching error on the second coming of the Lord, which was not at hand (2 Thessalonians 2:2)–for he did not so come, neither as yet has done so. And if at hand can be stretched to the end of time in these instances, it obliterates the meaning of the same expressions in reference to his kingdom. It adds up to one conclusion: the siege and destruction of Jerusalem, the demolition of the temple and termination of the Jewish theocracy, together with the end of the Jewish state with its attendant tribulations, were the impending ominous events before the New Testament churches and the object of many references in the epistles of the apostles. Admonishing the Jews of the Dispersion, James exhorted : “Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.” The Lord’s second coming was not nigh–it did not occur; so it is evident that the apostle’s monitory declaration referred to the imminent events envisioned in John’s apocalypse. (James 4:7-8)

Revelation 22:11

Revelation 22:11. The preceding verse must be remembered in connection with this one in order to get the full meaning of the passage–it is very vital. We are arrived at the judgment day (in the vision) when the final and eternal lot of all intelligent creatures will be announced for good. After this there will never be any change either for better or worse with anyone. The unjust and filthy will always be so, and the righteous and holy likewise will remain so. That is why there will never be any sin committed in Heaven by angel or man after the judgment. Neither will there be any chance for reformation on the part of the creatures in the lake of fire.

Comments by Foy E. WallaceVerse 11.Verse 11: He that is unjust, let him be unRev_22:12 l: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.These admonitions were coupled with the warnings that the 1 Corinthians 15:24-26 hand; and the events being so near, so shortly to come to pass, no change in the characters of the wicked devotees of the imperial beast or of conditions in the heathen world could be expected; but all others were exhorted to maintain their state of righteousness and holiness, as the storm approached. The words of this category of2 Thessalonians 1:6-7 rs were significant. The unjust were the unbelievers in general; the filthy were those who were defiled by heathen practices; the righteous were the justified, who had obeyed the gospel; and the added term holy implied the maintaining of the life Revelation 22:12-13 n from sin into which they had entered by justification. They had become righteous through justification by obedience to the gospel; they would remain holy by living apart from sin and its defilements. The passage contains a judicial declaration upon the incorrigible heathen enemies and was indicative of the ultimate destiny where there can be no reformation; combined with an appeal to the righteous and the holy to pass through tribulation with washed robes and undefiled garments, for the threat of heathen influence would continue to be a reality, after the persecution itself had ceased. John had reverted to a pre-persecution exhortation based on what he had heard and seen in the vision; and he was obeying the command to seal not the sayings of the prophecy of this book. The purpose of the admonition was to ready and steady them for the impending onslaught. There is an extended and continuous application of the solemn words of verse eleven. When all of the events of time shRom_2:6-29 raRom_3:1-31 ndRom_4:1-25 enRom_5:1-21 avRom_6:1-23 d Romans 7:1-25 haRom_8:1-39 ecRom_9:1-33 l Romans 10:1-21 esRom_11:1-36 heRom_12:1-21 oRom_13:1-14 ctRom_14:1-12 have been unchangeably fixed for eternity. Here may be the proper application to the everlasting state of all people in the world that has no end. The basis ofRev_22:13 alyptic warning is that eternal truth.

Revelation 22:12

Revelation 22:12. I come quickly is explained at verse 7. My reward is with me. When Jesus comes again it will not be for the purpose of setting up another reign on the earth, for all of His reign will then come to a close (1 Corinthians 15:24-26). The lot of both just and unjust will have been decided at that time, and Christ will be coming to bestow the reward according to that decision. It is in that sense that the reward will be with Him–not coming merely to announce what it is going to be. He will at that time recompense either “tribulation” or “rest” upon mankind (2 Thessalonians 1:6-7), which is the meaning of the present passage. The basis on which the rewards will be distributed is according as his work shall be.

Comments by Foy E. WallaceVerse 12.(2) The corroborative testimony of Jesus to that of John and of the angel–Revelation 22:12-13.Verse 12: ARev_22:14 d, I come quickly; and my reward is with me, to give every man according as his work shall be.The imminence of the things envisioned was here reemphasized in the word quickly to the degree of having become repetitious, but for that precise purpose–the alerting of the saints in every part of the Roman world. The reminder that my reward is with me was a dual pronouncement of threat and promise. There would be the execution of judgment on the characters represented by the beasts and their followers; and the bestowal of the trophies of victory and reward to the saints of the tribulation. This distribution of reward and retribuTit_1:2 s 2 Timothy 2:13 d in the words: to give every man according as his work shall be. Here again was the statement of an eternal principle with an everlasting application, the basis of which was in the fact as applied to the visional circumstances; but was nevertheless indicative of the truth couched in numerous epistolary references (Romans 2:6-29; Romans 3:1-31; Romans 4:1-25; Romans 5:1-21; Romans 6:1-23; Romans 7:1-25; Romans 8:1-39; Romans 9:1-33; Romans 10:1-21; Romans 11:1-36; Romans 12:1-21; Romans 13:1-14; Romans 14:1-12; 1 Corinthians 3:8– 5:10)–that judgment by works is not subject to a single judicial decision, but is a continual process in the lives of men.

Revelation 22:13

Revelation 22:13. This is virtually the same as chapter 1:8; see those comments.

Comments by Foy E. WallaceVerse 13.Verse 13: I am Alpha and Omega, the beginning and the end, the first and the last.The title of this verse, Alpha and Omega, belonged to Christ alone in this connection, and represented the finality of the sayings of the vision–the first and the last, the beginning and the end, were the words of his authority–the yea and the amen from which there could be no appeal and for which there could be no repeal. The vision, as previously shown, had closed and these words of Christ were being quoted by John to corroborate and verify his post-vision sayings of this last chapter, and to vindicate all of the claims of credibility. The worRev_1:3 erse thirteen meant–so be it, all in all as here recorded, for it came from Christ the All In All of divine jurisRev_14:13 and justice.

Revelation 22:14

Revelation 22:14. Blessed is from , and in the King James Version it has been rendered “blessed” 43 times and “happy” 6 times. The reason forRev_16:15 essedness or happiness is their right to the tree of life. The word right is from the word EXOUSIA, which also means power or authority. It is a very serious passage in view of the notions oRev_19:9 eople as to the lot of the unsaved. As an outburst of sentiment or emotion it is said, “How could God refuse to admit any person to the eternal happiness when He has it within his power to grant it.” But the last part of the statement is not true, for God cannot do that which is not right. (Titus 1:2; 2 Timothy 2:13.) If those who do the commandments are the ones who have the right to the tree of life, then it wouRev_20:6 e right for others to have access to it.

And if they would not have a right to it, it would be wrong for them to have it. And since God cannot do wrong it follRev_22:7 He cannot admit any person to the city who has not done the commandments. It is clear that having right to the tree of life requires the right for entrance into the city, for we learned at verse 2 that the tree is growing inside the city.

Comments by Foy E. WallaceVerse 14. (3) The seven apocalRev_22:14 titudes of the bride of the Lamb, the victorious church–22:14-16.Verse 14: Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.This beautiful beatitude was the last of a cluster of the blessed passageRev_22:14 lation, and it rises to the highest heights of the mountain ranges of the visions of the blessed in the descriptions of their trials. After the first pronouncement of blessing in chapter one, their contexts appear as a sort of parentheses in the subject matter of the visions. There are seven of these beatitudes in Revelation, which deserve to be listed as a parenthesis here: The first beatitude was the blessing for them that read, heard and kept the words of the Seer, because the time was so near–Revelation 1:3. The second was the benedictory for the future martyrs who should die in the cause of the Lord from henceforth– Revelation 14:13. The third was in praise of the state of grace for those who were aware of the imminence of ominous events and who lived in sustained preparation to meet the crisis– Revelation 16:15. The fourth included the faithful saints who survived the persecutions and participated in the renewed and continuous fellowship of the victorious Bride in the marriage supper of the Lamb–Revelation 19:9. The fifth was the blessed state of victory shared by the martyrs who “livRev_22:15 igned with Christ” in complete victory, which was symbolized by elevating the souls under the altar (chapter 6) to positions on the throne (chapter 20) and which symbolized the resurrection of the cause for which they died, and therefore figuratively designated the first resurrection in which the enthroned souls had part –Revelation 20:6. The six2 Peter 2:12 xhortatory to all who had received the completed apocalypse, and maintained faithful adherence to all of the sayings embodied in the visions–Revelation 22:7. The seventh was the blessing of reward for all, after the scenes of persecution had been accomplished, and the trials of the tribulation were ended, who through obedience entered the opened gates into the city of the new Jerusalem, the Deuteronomy 23:18 Bride of the Lamb, the victorious church of Christ–Revelation 22:14. This high note of hope in the form of beatitudes permeated the apocalypse from the first chapter to the last, and the character of them adds to the accumulation of evidence that the visions of Revelation belonged to the tribulation period of the early churches. Returning to the text of Rev 22:14, the important words do his commandments constitute an imperative command. The condition of entering this City of God, the church, was obedience to the gospel. The revisions that have changed the phrase “do his commandments” to “wash their robes” have served only to weaken the text and obscure its meaning. It is a specific gospel text which should not be generalized by a tampering with its words, a thing that all of the late so-called revisions appear to be specializing in doing. The text is sublime as it reads and it means that the gospel must be obeyed. The clause that they may have right to the tree of life meant the title to it. The word right does not here merely mPro_17:22 ht or privilege of entering the city–but indicates the title of inheritance. The one who enters “through the gates into the city” has right to the tree of life–to the inheritance of the life which is the fruit1 Corinthians 6:18-20 e, as set forth in the comments on verse three of this chaGen_4:8 t is an edifying concept of the source of spiritual life in the church of God and of Christ.

Revelation 22:15

Genesis 9:615. Without means on the outside of the eternal city. The precedin1 John 3:15 reveals who will be permitted to enter the city and this one tells some of the kind that will not enter. Dogs. It would be foolish to think this is used with reference to the dumb brute, for it would not be more true of the dog than of all others of the animal kingdom. 2 Peter 2:12 informs us that the beasts are destined to be destroyed; theCol_3:5 be no “hereafter” for them. The word is from KUON and Thayer says that some authorities define it to mean “sodomites.” The word corresponding to it in the Old Testament is keleb which Strong defines, “A dog; hence (by euphemism) [substitution of a milder word as being less offensive to the ear] a male prostitute.” In Deuteronomy 23:18 the word is used in that sense where it is associated with an immoral woman in designating “tainted money.” The “hire of a whore” means money an immoral woman receives from her male patrons.

While on that subject it was appropriate to name another immoral person and that is a man who practices unnatural immorality for money, and that is what is meant by “the price of a dog.” It seems very fitting to call a Sodomite a dog, for that animal is the only creature of the brute creation that is inclined to gratify his lust on one of his own sex. And we have the same appropriateness of the two kinds of immoral characters that the Old Testament passage showed, namely, the dogs and very soon the whoremongers.

The dogs are men who have immoral relationDeu_23:18 her men, and whoremongers are men who patronize womenPhp_3:2 e immoral as an occupation. Thayer says a sorcerer is “one who prepares or uses magical remedies.” It is similar to those who are engaged in the “dope” business today. The scriptures tell us that medicine does good (Proverbs 17:22), but any kind of drugs or narcotics that produce unnatural feelings of gaiety, or the opposite one of abandonment to lasciviousness, will damage the body and that will bring the curse of God upon the guilty. (1 Corinthians 6:18-20.) The first sin committed by man against man was murder (Genesis 4:8). That crime is so great that God finally gave the decree of capital punishment against all who cRev_21:8 Revelation 21:27. But literal murder is not the only kind that can be committed. 1 John 3:15 says a man who hates his brother is a murderer, and of course all such persons will be on the outside of the holy city. Idolaters are those who worship anything or any person besides the true God.

It may be images made with hands or the works of creation such as the planetsRev_22:16 ls, etc. Also Paul says that covetousness is idolatry (Colossians 3:5), hence there will be no covetous persons in Heaven.

Chapter 21:8 shows that liars of all kinds will be cast into the lake of fire. Our verse expresses the same thought as to its comprehensiveness by taking in all who love the liars.

Comments by Foy E. WallaceVerse 15. Verse 15: For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.These all were the aggregation of the enemies of Christ and the saints and the persecutors of the church and their followers. The characters of all who were without the city were in contrast with all who were within it. The expression without are dogs had the implication that all who were without were of that classification, a term of various1 Chronicles 3:5 ations. It was descriptive of the evil and impious characters that inhabit the outside. Among the Jews the dog was typical of that which was unclean and vile. The Mosaic laMatthew 1 thatLuke 3 ire of a harlot and the price of a dog were abominable to God and were not acceptable for the offerings and the vows of the law. (Deuteronomy 23:18) Paul warned the Genesis 49:10 ns to beware of the dogs (Philippians 3:2) which meant the cautious avoidance of Gentile influence and affiliation. The JewsExo_2:1-10 e Gentiles dogs; but here the unbelieving Jews had so classified themselves and the term had boomeranged and fallen back upon them. Jesus said to his disciples; “Give not that which is holy to the dogs,” meaning that the pure principles of his teaching should not be compromised or mixed with the inferior philosophies and practices of the heathen world surrounding them. None of these evil things could enter the city of God–all dogs were without. For comments on the terms sorcerers, whoremongers and liars turn to Revelation 21:8 Revelation 21:27. These were terms to designate heathenism and to define their practices; and these words of John constituted a pronouncement for the eternal exclusion of all cla2 Peter 1:19 ch these evils represented, and of all who do not obey his commandments–the gospel which Jesus Christ had commissioned his ambassadors to preach to all the world.

Revelation 22:16

Revelation 22:16. This book starts out by telling us that it is the revelation of Jesus Christ (not of “Saint John the Divine” as the heading title erroneously states), and this verse reveals Him introducing himself directly. However, He does not overlook the services of the angel, but faithfully backs up his work by saying that He sent him. To testify means to transmit the testimony to the churches. That is, to bear testimony to the things that have been showed him throughout the vision of this book. Root and offspring of David. This means that Jesus was in the direct line of genealogy that came down from Abraham through David. That great man was not the only prominent Hebrew in the line, but there was a distinction in his case.

David had two sons by the same woman, Bathsheba, and those sons were Solomon and Nathan (1 Chronicles 3:5). At this place the blood line divides and on Solomon’s side it comes down to Joseph the husband of Mary. On Nathan’s side it comes down to Mary the mother of Jesus. (See Matthew 1 aAct_2:29-33 There is another fact that makes David of special iAct_13:34. He was the first king of the Israelites Acts 15:13-17 be of Judah, and it had been predIsa_22:22 n_4Revelation 3:7 hat the tribe of Judah was to give law to God’s people in latter times. The Mosaic law was of the tribe of Levi (Exodus 2:1-10). David was the first king of the tribe of Judah to sit upon the throne of God’s ancient people.

That kingdom was destined to be set aside and replaced by another. But God assured David that his throne would not always be vacant.

There was to be one of his descendants who would reign on the throne, only by that time it would be spiritual and not one with temporal government as its purpose. Such a king was worthy of coming to John with an authoritative commission such as this vision. Bright and morning star is what He says of himself in chapter 2:28. The significance of this phrase is due to iRev_22:17 ness as it precedes the sun in rising, thus announcing that a new day is beginning. (See 2 Peter 1:19.) And truly did the rising of Jesus come as a star to announce that a new day was about to come, the day of the Christian Dispensation.

Comments by Foy E. WallaceVerse 16.. Verse 16: I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.This passage is one of the pinnacles of John’s utterances in the book of Revelation, of which there had been many. It affirmed that He who had commissioned his angel to testify the things of the apocalypse was the rightful heir to the kingdom and throne of Judah’s sceptre as the legal and regal descendant of David. The statement forms an epexegetical insertion of a leading point for special emphasis–that is, an additional explanatory point, put or set in the text for extra accen2 Corinthians 11:2 n this instance the purpose was to Ephesians 2:22 e attention on who had spoken in the visions. He who was the Son of David according to flesh, the fulfillment of all Davidic prophecies and promises, was in these visions the Bright And Morning Star to herald tEph_3:21 for t1 Timothy 3:15 cuted church. In numerous other passages he was said to occupy the throne of David (Acts 2:29-33); and to bring the blessings and mercies of David (Acts 13:34); and to set up the tabernacle of David (Acts 15:13-17); and to hold the key of David (Isaiah 22:22 - Revelation 3:7). All of the prophecies relMat_5:6 o David’s throne have been fulfilled in the ascendancy of Jesus Christ to the throne in heaven; from which throne He had been the Speaker of the apocalypse. As the Root and Offspring of David, he had spoken with a sovereign and royal authority above kings of the nations or the emperors of the imperial dynasty; the throne of David was greater than the throne of Caesar; and kingdom of heaven was superior to the dominions of any earthly government. He was the victorious Rider of the white horse and his Cause had triumphed. Christ was the Victor; the persecutorJoh_4:10-14 vanquished; and the saints of tribulation were the rewarded in the visions that had been concluded.

Revelation 22:17

Revelation 22:17. The subject running through this verse is along the line of invitations. It has been stated more than once that as to the relative place of the items in the over-all vision of this book, the time of the judgment has been reached. From that standpoint there would be no reason to give anyone an invitation to come for sal-vation–that opportunity has passed. Yet in reality, aside from the symbolized feature of the book, the basic purpose of the book of Revelation is to give the world a final document from Heaven as an incentive for preparing to meet the day of all days, the second coming of Christ and the judgment of the world. Otherwise there would be no point in inviting men to come and drink of the water of life.

Nor would there be any call for the warning sounded in the two verses following this. Hence we shall consider the important phrases of this combined invitation.

The bride is the (espoused) church (2 Corinthians 11:2) and the Spirit is in the church (Ephesians 2:22). The church of Christ has a standing invitation to people of the world, wishing them to accept the salvation offered so freely. In truth, it is the only organization that has any right to make such an offer (Ephesians 3:21 and 1 Timothy 3:15). But others as individuals have the right to repeat the invitation, hence the verse says for those who hear to repeat the call. That makes it the duty of every individual to be active in the salvation of souls. Let him that is athirst come. This is in line with the statement oRev_1:3 in Matthew 5:6 that they who hunger and thirst after righteousness shall be filled. That is logical, for unless a man is thirsty he will not be interested in the opportunity to drink.

Whosoever will signifies the same as the preceding comJoh_4:14 at unless a man is willing it would do him no good to go through the formality of obeying the Gospel. Let it be observed also that the blessing is to those who come. Man must come to the fountain for it will not be moved towards him for his convenience. The water of life is the same that Jesus made known to the woman of Samaria (John 4:10-14). This water is the word of God and it will be in man “a well of water springing up into everlasting life.” It is offered freely which means abundantly and without the price such as silver and gold.

Comments by Foy E. WallaceVerse 17. IITHE AND Verse 17: And the Spirit and the bride say, Come. And let him that heareth say, Come. And let hiRev_22:18 athirst come. And whosoever will, let him take the water of life freely.As heretofore mentioned, these concluding admonitory words were the sayings of John himself, not of Jesus, in which he sounded the note of an unlimited invitation, bu1 Peter 4:11 unconditional one. This seventeenth verse of the last chapter of Revelation has had a first place in gospel preaching for centuries. It has been proclaimed the high note of redemption and has been compared to ringing the bells of heaven.

It was the call to all men to come to the river and the tree of life within the wonderful city of verse fourteen. The city was the New Jerusalem, which has been specifically and repeatedly designated the Lamb’s Bride–the church of Christ. The Spirit which joined in this invitation was the One Spirit before the apocalyptic throne, from wRev_22:19 seven spirits of the vision had proceeded. Joined with the Spirit in this great invitation was the Bride, bidding all to come within her walls. And the Seer himself exhorteHeb_2:2 ne who heareth–who had heard the Spirit and the Bride say, Come–to ring the bell and join the refrain by saying, Come. And all who would thereafter hear this book of Revelation read in the churches (Revelation 1:3) should join the glad chorus and say, Come. All who were athirst, without the water of salvation, were entreated to come, to the river which flowed the thirst–quenching water of life, to drink of which one would never thirst again. (John 4:14) And to make this gospel call all inclusive John said: whosoever will, let him take the water of life freely. Salvation full and free was offered to all, but within the sphere of salvation– the church.

And it was made conditional by in saying whosoever will, and in the accompanying word take. These words expressed conditions. They required that the will of man shall yield to the will of God in the doing of the commandments of verse fourteen. The phrase let him come implies that the gospel is persuasive, not coercive. No one can shoot the gospel into a sinner nor machine-gun Christianity into a heathen–but he that will, whosoever or wheresoever he may be, can come without hindrance or restraint.

Revelation 22:18-19

Revelation 22:18. It is asked if the phrase this book refers to the book of Revelation or to the whole Bible. Its direct application is to this book for it is the one that John was engaged to write. But the principle applies to the entire word of God, for 1Deu 4:2 commands “any man” who speaks to do so as the oracles of God1 Corinthians 4:6 would not be done were he to make any change in the Sacred Text, eith2 Timothy 3:16-17 g to it or by taking from it. To add unto these things would not be done only by literally writing some uninspired words to the document; no person is apt to do that. But when a man assumes1 Timothy 1:19-20 ege2 Timothy 2:17-18 ing things not authorized in the book, he thereby adds to Romans 1:22-25 ip2 Thessalonians 2:8-12 agues were symbolized and were repeated in various forms. The idea is that such a man will be plagued as severely as those described.

Revelation 22:19. There is nothing put in the book of God that is not necessary, therefore it is sinful to take any of it out. That would be done by rejecting any of its requirement. (See Hebrews 2:2.) Take awRev_22:20 rt. No man actually has possession of any part of the things in the holy city,Revelation 1:1 d has prepared a part for each person who will prepare himself for it by faithfulness to the word.

Comments by Foy E. WallaceVerses 18-19. Verses 18-19: If any man shall add unto these things, God shall add unto him the plagues that are written in this boo2 Timothy 4:8 if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.These verses were prefaced by the statement of John for I testify unto every man. The preposition for connects this verse with the preceding verse seventeen. It conveys the meaning: in view of which, or in consideration of whiRev_22:20 th reference to which–that is, the universal invitation brought forth a universal admonition, a caution and a warning: the fateful consequences of adding to or taking from the Word of God. Though the restriction in itself was limited to these things and this book, the other portions of the Word of God in the other epistles are not less important than the book of Revelation, and the injunction therefore applies with equal appeal and penalty to all of the inspired scriptures. It means that any alteration of them in any degree is criminal in the sight of God. The same injunction was included in the Mosaic law (Deuteronomy 4:2); and the principle was embodied in the apostolic epistles (1 Corinthians 4:6). The effect in its application of all scripture would be the same (2 Timothy 3:16-17) and the consequences therefore the same. An instance of the evil results of presumptuous men changing the truth was put into the recoMat_23:36 casMat_24:34 enaeus, Alexander and Philetus (1 Timothy 1:19-20 ; 2 Timothy 2:17-18); and the direfRev_19:11-13 ch presumption is damnation. (Romans 1:22-25 ;2 Thessalonians 2:8-12) The consequences of such interpolation and deduction were the anathemas of the plagues and forfeiture of all portion in the book of life, the holy city, or the promised rewards. The names of all who would thus divert and pervert divine revelation would be erased from the registry of the citizens of the city of God.

Revelation 22:20

Revelation 22:20. He which testifieth these things means Christ according to the statement in Revelation 1:1. I come quickly is also stated in verses 7 and 12 and explained in Revelation 22:21 n with those passages. The word surely is added at this place for the sake of emphasis. The attitude of John to that announcement is that which every faithful disciple will have. In 2 Timothy 4:8 the apostle Paul is speaking of the crown to be given him at the coming of Christ. He says it will be for him but not for him only; it will be unto all them also that love his appearing. If a man is living a right-ous life he will not dread to think either of death or the judgment.

Comments by Foy E. WallaceVerse 20. Verse 20: He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. (Revelation 22:20) Since John was here writing the epilogue to the apocalypse, and the vision had been completeRev_22:20 ference to these words of Jesus was the quotation of what he had said to John in the vision. And the words, surely, I come quickly, were not in reference to the second coming of the Christ; but rather the promise to the churches in tribulation. He had so promised, and that repeatedly, to come in the events ready to occur; and the promise had been repeated to each of the seven churches in various forms. These events were shortly to take place and Jesus would therefore in keeping with his promise come quickly.

John had testified that Jesus had so promised–and he consistently, believingly and confidently responded, Even so, come, Lord Jesus. And it is the recorded fact that their Lord Jesus did come in the events of that generation to which John belonged, the words of Jesus himself being true (Matthew 23:36 to Matthew 24:34 –and He whose very name was THE AND TRUE and THE WORD OF GOD (Revelation 19:1 Matthew 23:36 theMat_24:34 or their fulfillment at that time. The word amen meant so may it be; and Revelation 19:11-13 t, exactly in that manner. The word even connected with so meant “precisely,” and precise means minutely exact, not varying in the slightest degree from truth and accuracy; and so is an adverb of manner–therefore, the words amen, even so, come, Lord Jesus, meant “so may it be in this manner, come Lord Jesus.” This was the apostle’s six-word closing prayer to the Lord who had testified to him these things on the Aegean island.

Revelation 22:21

Revelation 22:21. The grace of the Lord is the favor that is bestowed upon all who are living in faithful service to Him. All can be faithful regardless of human weaknesses, hence no reason exists why anyone should be rejected when He comes. John lovingly thinks of his brethren to whom he is to commit this book and wishes for the favor of Christ to be with them. When Amen is used at the close of a sentence or composition, it means “so be it, may it be fulfilled.” John has no regrets about anything he has been told to write, and hence closes the great book with the sincere endorsement. Comments by Foy E. WallaceVerse 20. Verse 20: He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. (Revelation 22:20) Since John was here writing the epilogue to the apocalypse, and the vision had been completed, the reference to these words of Jesus was the quotation of what he had said to John in the vision. And the words, surely, I come quickly, were not in reference to the second coming of the Christ; but rather the promise to the churches in tribulation. He had so promised, and that repeatedly, to come in the events ready to occur; and the promise had been repeated to each of the seven churches in various forms. These events were shortly to take place and Jesus would therefore in keeping with his promise come quickly.

John had testified that Jesus had so promised–and he consistently, believingly and confidently responded, Even so, come, Lord Jesus. And it is the recorded fact that their Lord Jesus did come in the events of that generation to which John belonged, the words of Jesus himself being true (Matthew 23:36 to Matthew 24:34 –and He whose very name was THE AND TRUE and THE WORD OF GOD (Revelation 19:11-13) was the surety for their fulfillment at that time. The word amen meant so may it be; and even so meant, exactly in that manner. The word even connected with so meant “precisely,” and precise means minutely exact, not varying in the slightest degree from truth and accuracy; and so is an adverb of manner–therefore, the words amen, even so, come, Lord Jesus, meant “so may it be in this manner, come Lord Jesus.” This was the apostle’s six-word closing prayer to the Lord who had testified to him these things on the Aegean island.