And I saw the holy city, new Jerusalem, descending out of heaven from God, made ready as a bride adorned for her husband.

John moves from a description of the new heaven and the new earth in general to a description of the capital city of the eternal state, "the holy city, new Jerusalem." The "new Jerusalem" is not heaven, but heaven’s capital. It is not synonymous with heaven, because its dimensions are given in 21:16. The "new Jerusalem" does not belong to the first creation, so it is neither the historic city, nor the Millennial city; it is the altogether new eternal city (cf. Hebrews 11:10; 12:22-24; 13:14; Revelation 3:12; 21:10).

1.5.1. The title: the "holy city" of the "new Jerusalem"

Scripture repeatedly calls Jerusalem "the holy city" (Nehemiah 11:1, 18; Isaiah 48:2; 52:1; 64:9; 66:20; Daniel 3:28; 9:24; Joel 3:17; Matthew 4:5; 27:53; Hebrews 12:22-24; Revelation 11:2).  The "new Jerusalem" is called "the holy city" due to the following reasons:

1. The adjective "holy" (Greek: ἁγίαν, transliteration: hagian) signified that God had set it apart as a city dedicated to His own great purposes.

2. It shows a clear continuity with the earthly Jerusalem of Israel’s past since this was a common way to refer to the place that was the center of the nation’s life, including political as well as religious (Nehemiah 11:1, 18; Isaiah 48:2; 52:1; 64:9; 66:20; Daniel 3:28; Joel 3:17).

3. There is striking contrast to the Jerusalem of the Tribulation which is called "Sodom and Egypt" (Revelation 11:8). The old city suffered the taint of sin and disobedience, but the hope for a renewed Jerusalem always remained. It stresses the superiority of itself to anything belonging to the old creation.

4. Everyone in it is holy, since "blessed and holy is the one who has a part in the first resurrection" (20:6). It will be the dwelling place of anyone who has received a glorified body because of resurrection or translation (1 Corinthians 15:52).

5. The concept of a city includes relationships, activity, responsibility, unity, socialization, communion, and cooperation. Unlike the evil cities of the present earth, the perfectly holy people in the new Jerusalem will live and work together in perfect harmony.

1.5.2. The background of the "new Jerusalem"

There are three cities named Jerusalem in the redemptive history:

1. The first one is the historic Jerusalem, the City of David, which currently exists in Israel.

2. The second one will be the restored Jerusalem where Christ will rule during the Millennial kingdom.

3. The third one will be the "new Jerusalem" in the eternal state. 

The Jews dream of the restoration of Jerusalem, the holy city. It has the following background:

1. Plato taught that in the invisible world there existed the perfect form of everything upon earth, and that all things on earth were imperfect copies of the heavenly realities. If that be so, there is a heavenly Jerusalem of which the earthly Jerusalem is an imperfect copy (cf. Hebrews 8:5). That is what Paul is thinking of when he speaks of the Jerusalem that is above (Galatians 4:26), and also what is in the mind of the writer to the Hebrews when he speaks of the heavenly Jerusalem (Hebrews 12:22).

2. John’s vision of the new Jerusalem amplifies many of the dreams of the prophets (Isaiah 60:10-20; Haggai 2:9; cf. Tobit 13:16-18). Ezekiel had his dream of the rebuilt Jerusalem (Ezekiel 40 and 48) in which we find even the picture of the twelve gates of the city (compare Ezekiel 48:31-35 with Revelation 21:12-13).

3. It is the city for which Abraham had looked, one "which has foundations, whose builder and maker is God" (Hebrews 11:10; 13:14).

4. Even when Jerusalem was obliterated, the Jews never lost confidence that God would restore it. True, they expressed their hopes in terms of material things, but these are merely the symbols of the certainty that there is eternal bliss for the faithful people of God.

1.5.3. The pre-existence of the "heavenly Jerusalem"

It is said that God made the heavenly Jerusalem before he made Paradise, that Adam saw it before he sinned, that it was shown in a vision to Abraham, that Moses saw it on Mount Sinai, and that it is now present with God (2 Baruch 4:2-6).

The implication is that it already exists, a truth reinforced by Hebrews 12:22-23, "You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect."

1.5.4. The preparation of the "new Jerusalem"

The "new Jerusalem" is a real place prepared by Christ for the saints (John 14:2-3). It is the abode and hope of the saints (Hebrews 12:22-24). To this city go the spirits of all who die in Christ, there to await His return to earth. When Christ would come for His bride (i.e., the church), this place would be her dwelling place. This teaches us that the "new Jerusalem" is prepared during the church age as a place for the saints and will be in existence at the Rapture, during the Tribulation, and the Millennium. There will be established His judgment seat, as well as the heavenly temple and its altar, to which John frequently refers (Revelation 6:9; 7:15; 8:3; 15:5-8).

1.5.5. The coming down of the "new Jerusalem"

After the Millennium and the great white throne judgment, the "new Jerusalem, descending out of heaven from God." Nothing is said about the new Jerusalem being created at this point and the language seems to imply that it has been in existence in heaven prior to this event. The "new Jerusalem" will be set up somewhere in earth’s atmospheric heavens, perhaps it is a satellite city suspended over and orbiting the earth during the Millennium. The raptured saints will dwell in this city, though with occasional visits to the earth, during the Tribulation and Millennial periods. Finally, when the earth is re-created, the Lord Jesus Christ will bring it down on the new earth where it will remain forever (21:10).

The phrase "made ready as a bride adorned for her husband" compares the city to a bride, but this does not limit the city to the church age saints. All saints will ultimately live in this city (cf. Hebrews 11:10, 16). The figure of the bride simply emphasizes the following:

1. as marriage is designed to be permanent, so this will be our permanent or eternal abode;

2. as a bride is beautifully adorned for her wedding, so this stresses the beauty of this city as it is adorned for the saints; and

3. as the bride is to be pure, it portrays the purity of the holy city.

And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is with men, and He will dwell with them, and they will be His peoples, and God Himself will be with them [as their God],

It has a great and high wall, with twelve gates, and at the gates twelve angels; and names were written on them, which are those of the twelve tribes of the Israel.

[There were] three gates on the east and three gates on the north and three gates on the south and three gates on the west.

And the wall of the city has twelve foundation stones, and on them [are] the twelve names of the twelve apostles of the Lamb.

And the one who spoke with me had a gold measuring rod in order that he might measure the city, its gates and its wall.

And the city lies foursquare, and its length is as great as the width; and he measured the city with the rod, twelve thousand stadia; its length and width and height are equal.

When the angel measures the wall, it is found to be "one hundred and forty-four cubits." A "cubit" is generally taken as the distance between a man’s elbow and the tip of his forefinger. This is approximately 18 inches or 0.5 meters, when multiplied 144 times, it is approximately 216 feet or 72 meters.

John does not reveal whether the measurement refers to the thickness or height of the wall. Interpreting "one hundred and forty-four cubits" (216 feet or 72 meters) as the height of the structural wall of the buildings runs into conflict with the 12,000 stadia (7,220,000 feet or 2,200 kilometers). Due to this reason, it should be interpreted as the boundary wall surrounding the mega city instead of the structural wall of the buildings inside the city.

Since ancient city walls were defined in terms of height rather than width, John, too, has height in mind. This is higher than the height of the walls of Babylon, which is seventy cubits high (Judith 1:2). The wall is terribly small for a city of 7,220,000 feet or 2,200 kilometers high. The wall is not a defensive structure to protect the city, since all the enemies have been destroyed. Rather, its purpose is beauty and demarcation.

Before he concludes the verse, John adds that "according to human measurements, which is [that] of an angel." At first it sounds contradictory, since we would assume that a human standard of measurement would be different from an angelic standard. The phrase means that an angel did the measuring but followed human standards in doing so.

Dr. Henry Morris estimated that there would be ample room to hold the redeemed of all ages in the city (Henry M. Morris, The Revelation Record: A Scientific and Devotional Commentary on the Prophetic Book of the End Time, Tyndale, 1983, p. 451). He calculated that the total number of people who have lived between Adam’s time and our time is about 40 billion (Morris, Henry M., Biblical Cosmology and Modern Science, Craig Press, 1969, pp. 72-83). Assuming that a similar number will be born during the Millennium: (40 + 40) = 80 billion. Allowing another 20 billion for those who died before: (80 + 20) = 100 billion. Therefore, about 100 billion men, women, and children will be members of the human race in the past, present and future. Assuming that 20 percent of these will be saved, the Lord Jesus did make it plain that the large majority will never be saved (Matthew 7:13-14). Then the new Jerusalem would have to accommodate: 100 x 20% = 20 billion residents. Assume that 25 percent of the city is used for the “mansions” of these inhabitants (John 14:2), with the rest allocated to streets, parks, public buildings, etc. Assuming that they will be living in multi-storeys apartment which has the average headroom of 10 feet, then the average floor area assigned to each person would be:

= 25% x 1/10 x length x width x height of the new Jerusalem city / (20,000,000,000) persons

= (0.25 x 0.1 x 7,220,000 x 7,220,000 x 7,220,000) square feet / 20,000,000,000 persons

= 470,458,810 square feet per person

Even though each of them will be living in a single-storey house, then the average floor area assigned to each person would be:

= 25% x length x width of the new Jerusalem city / (20,000,000,000) persons

= (0.25 x 7,220,000 x 7,220,000) square feet / 20,000,000,000 persons

= 651 square feet per person

Obviously, God will design the new Jerusalem with plenty of room for all the redeemed (cf. John 14:2-3). Perhaps, many will be in various parts of the new universe carrying out responsibilities for the Lord Jesus.

The recurrence of the number "twelve" in these verses is striking:

1. twelve angels;

2. twelve gates;

3. twelve foundations;

4. twelve thousand stadia; and

5. wall of one hundred and forty-four (i.e., 12 x 12 = 144).

Both 12,000 stadia and 144 cubits are multiples of 12, linked with the 144,000 of Revelation 7:4; 14:1 to signify the perfection and wholeness of both the people of God and the holy city in which they will spend eternity.

1.7.5. The materials of the city (21:18-21)

The description moves on to speak of the materials which have gone into the city’s construction. Human language was inadequate for describing the majesty and splendor of God and holy city, so it was common to use precious metals and jewels to highlight His glory. The use of precious gold and jewels in 21:18-21 is an echo of Isaiah 54:11-12, where God promised to rebuild Jerusalem with precious stones. These precious stones for John symbolize the grandeur and majesty of God’s throne room in heaven (Revelation 4:3-6) as well as the new Jerusalem as a whole, therefore the city reflects the majesty and splendor of God Himself.

Verse 21:18

Since the wall was measured in 21:17, it is natural to begin with the wall in delineating its materials. The "material of the wall" is said to be made of "jasper." There is some question whether jasper is the material the wall is made of or is inlaid into the wall, since the noun "material" (Greek: ἐνδόμησις, transliteration: endōmēsis) can mean top layer. Perhaps John meant that the walls were overlaid with this brilliant material instead of the wall was solid jasper.

The noun "jasper" (Greek: ἴασπις, transliteration: iaspis) occurs four times in Revelation (4:3; 21:11, 18, 19). This jasper differs from what we mean by jasper today, a green semi-precious stone. Perhaps a diamond would be a modern equivalent. In 4:3 the One sitting on the throne is like jasper, the whole city aglow with the glory of God emits a jasper-like radiance (21:11). So, the jasper wall speaks of the emission of the glory of God.

The second foundation consisted of "sapphire" which was a deep blue stone with spangles of iron pyrite (i.e., the modern lapis lazuli). They were associated with God’s presence (Exodus 24:10; Ezekiel 1:26; 10:1) and with glorified Jerusalem’s foundations and gates (Isaiah 54:11; Tobit 13:17).

the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst.

Have these gems any symbolism? The gems are related to the following key themes:

1. Bridal imagery. An elegant bride would wear jewels on her wedding day (Ezekiel 16:10-13). New Jerusalem is the bride of the Lamb, and she is adorned for her life with the Lamb (Revelation 21:2, 9).

2. Priestly imagery. In New Jerusalem all of God’s people are priests and have his name inscribed on their foreheads, as the high priest did on his turban (Revelation 1:6; 5:10; 20:6; 22:4; cf. Exodus 28:38). Therefore, it is appropriate that the city itself have twelve gems, since Israel’s high priest wore a breastplate with twelve gems, which represented the twelve tribes, when he came into God’s presence in the sanctuary (Exodus 28:17-21).

3. Creation imagery. The twelve stones associated with Eden fit a context that locates the tree and river of life in New Jerusalem (compare Ezekiel 28:13 with Revelation 22:1-2). The imagery of creation is transformed to fit God’s new creation, which is the context for the city.

Verse 21:21

After the foundations, John records that each individual "gate" leading into the city is made of "a single pearl" (cf. Isaiah 54:12). Among the ancients, pearls were ranked highest among precious stones, because their beauty derives entirely from nature, improvement by human workmanship being an impossibility. Pearls in Scripture are highly valued. To enter the kingdom of heaven, the merchant sold all his possessions and bought the pearl of great value (Matthew 13:45-46; cf. 7:6).

There is a spiritual truth illustrated by the fact that the gates were made of pearls. A pearl is the only one gem formed by living flesh (i.e., within the oyster). The humble oyster receives a wound, and around the offending article that has hurt it, the oyster builds a pearl. The pearl embedded in the doorways of heaven should remind us that:

1. Christ’s suffering had opened the gates of the kingdom of heaven for us (John 10:9; 14:6); and

2. Christ's answer to those who injured Him was to invite them to share His home.

Finally, the "street" of the city, like the city as a whole (21:18b), is constructed of "pure gold like transparent glass." As in most ancient cities, the "street" refers to the main thoroughfare of the New Jerusalem. This street was made of "pure gold" symbolizing the kingdom of heaven’s perfection. John compares it with "transparent glass" denoting perfect purity. Its clarity was of such a degree that it was completely free from any defect. All the inhabitants of this city were without flaw.

Like the priests of the Old Testament (1 Kings 6:30) who ministered in the temple, the servants of God walk upon a golden pavement, which reflects His glory. In the present world, gold is the most precious of metals. In the new Jerusalem, however, the most precious of metals is now the most abundant of metals!

1.8. Special Conditions of the New City (21:22-22:5)

1.8.1. The temple of the city (21:22)

Verse 21:22

John now turns from the description of the city to life within the city. John says, "I saw no temple in it." It is not that John saw no temple but only that he saw no physical or architectural temple. In antiquity every notable city had at least one central temple. The New Jerusalem not only differs in this respect from ancient cities, but also from all Jewish expectation of a rebuilt temple in the restored Jerusalem of the last days (Isaiah 60:13; Ezekiel 37:26-27; Zechariah 6:12-15; Tobit 13:10-11).

Ezekiel describes primarily the Millennial temple to be rebuilt when God regathers Israel in its land at the time of Christ’s second coming and His reign from the earthly Jerusalem for a thousand years (Ezekiel 36:1-37:28; 40:5; Revelation 19:11-20:10). The temple rebuilt in the transitional Messianic kingdom foreshadows the presence of God with His people, and will eventually be replaced by the presence of God with His people in the new heaven and new earth. There are a few Jewish parallels to this conception of a coming Jerusalem without a temple (Jeremiah 3:14-15; Isaiah 60:19; cf. Revelation 21:23).

In the church age, the believer himself becomes the temple of the Holy Spirit (1 Corinthians 6:19). But this indwelling of the Spirit is only a partial experience of things to come (Ephesians 1:14).

John provides a plausible explanation for his vision of a new Jerusalem without a temple: "the Lord God, the Almighty, and the Lamb" are personally present in the city, and they "are its temple." The need for a physical building to serve as the locus of worship is eclipsed when God Himself is present with them (cf. 21:3).

"Almighty" is used to stress that our being there is a result of His all-powerful and sovereign plan of grace which has perfectly provided for our salvation.

"Lamb" is used of the Lord Jesus Christ to stress the fact that we are there because of His work as the Lamb of God.

1.8.2. The light of the city (21:23)

Verse 21:23

The city does not need "the sun or of the moon to shine on it." The wording of the entire verse is based on Isaiah 60:19. Please see below table for comparison:

COMPARE ISAIAH 60:19 WITH REVELATION 21:23

John turns Isaiah’s clause "your God will be your glory" into a messianic fulfillment "its lamp [is] the Lamb." The Lord God and the Lamb (i.e., Christ) share the same glory (John 1:14), thus underlining the deity of the Lamb alongside that of God. Identifying the Lamb as "the lamp" may recall Psalm 132:17, in which God prepares a lamp for His anointed one.

The reason for the city does not need the luminaries is that "the glory of God has illumined it, and that its lamp [is] the Lamb." Since "God is light" and "in Him is no darkness at all" (1 John 1:5) and since Christ Himself is "the light of the world" (John 9:5). In like manner as "the glory of God" filled the ancient temple with devastating radiance (1 Kings 8:10-11), and then also the Millennial temple (Haggai 2:7-9; Ezekiel 44:4), so the glory of God will pervasively illumine the new Jerusalem.

Actually, the passage does not say that there will be no sun or moon, only that there will be "no need" of the sun or of the moon to shine upon the city. Remember that in the earthly tabernacle and temple there was artificial lighting in the holy place. Yet, even in the Holy of Holies, there was no such lighting because the Shekinah glory of God gave it its light. It is possible that there may be sun or moon, which may still furnish light for outlying areas, since God has promised that they, as well as all the starry heavens, will endure forever (Psalm 148:3, 6; Daniel 12:3), but only that they will not be required for light within the city.

1.8.3. The nations and the city (21:24)

Verse 21:24

The light of God and the Lamb is so intense that "the nations will walk by its light." The city will be bright enough to supply illumination for the whole new earth. The glory of the Lord is seen upon the new Jerusalem, and "nations" and "kings" are attracted to its brightness (Isaiah 60:1-3).

The reference to the "nations" prompts an investigation regarding their identity. Some view this passage as a recapitulation of the Millennial kingdom. But such an interpretation fails to do justice to the chronology of Revelation. The clue to their identity can be found from the gates of the new Jerusalem (cf. Revelation 21:12, 14). Anyone who want to enter the city must have obtained permission to pass through the gates. Those who are qualified to live inside the new Jerusalem city are:

1. Old Testament saints (i.e., twelve tribes of Israel) (cf. 21:12); and

2. Church and Tribulation saints (i.e., the twelve apostles) (cf. 21:14).

On the contrary, the "nations" are people who are not qualified to live permanently inside the city although they are permitted to visit the city occasionally. They are saved people who survive the Millennial kingdom without dying and without joining Satan’s rebellion and who undergo some sort of transformation that suits them for life in the new earth of the eternal state. They will be like Adam and Eve in the Garden of Eden prior to the Fall. They will inhabit the new earth, Paradise restored (22:1-5), throughout eternity. These will be the ones over whom God’s saints will reign (22:5).

How about the identity of the "kings of the earth"? They are saints who will reign with Christ (Matthew 19:28; 25:21, 23; Luke 22:30; 2 Timothy 2:12; Revelation 2:26-27; 3:21; 20:4, 6). They will be assigned by the Lord Jesus as kings to rule the nations of the new earth. They will not only have their residences in the new Jerusalem but will also be organized with national boundaries on the new earth over which they will have jurisdiction.

John sees that the pilgrimage of the "nations" (Isaiah 2:2; 60:3, 5; Daniel 7:14; Micah 4:2; Zechariah 2:11; 8:23) and "kings" (Psalm 72:10; 138:4) to latter-day Jerusalem, which the Old Testament prophets foresaw, will in fact take place in the future new Jerusalem, which lies in view before his own eyes. The "nations" will come to:

1. learn God’s ways (Isaiah 2:2-4; Micah 4:1-4; Jeremiah 3:17; Psalm 22:27-28; 86:9);

2. worship God (Psalm 96:9; Zechariah 14:16);

3. keep the feast of Booths (Zechariah 14:16-19);

4. serve God (Zephaniah 3:9); and

5. offer gifts to God (Psalm 96:8; Zephaniah 3:10; Tobit 13:11).

1.8.4. Access to the city (21:25-27)

Verse 21:25

In John’s day, night was a time of danger; travellers would need to ensure that they were inside the city they were aiming to reach, so that the gates would be shut behind them, protecting them from brigands. Cities closed their gates when darkness comes to keep out enemies.

John’s parenthetical remark "for there will be no night there" explains why only day is mentioned in the preceding clause. John has already asserted that there will be no need of the sun in the new city (21:23) because God will provide its light. In the city of God night and day cannot be differentiated because there is no darkness.

In the Bible, "night" is a standard metaphor for:

1. the time of darkness and sin (John 3:19; 13:30; Romans 13:12; 1 Thessalonians 5:5; Revelation 22:5); and

2. the separation from the presence of God (Matthew 6:23; 8:12; 22:13; 25:30).

All darkness will be abolished in the presence of the radiance of God and the Lamb. The power of sin has disappeared, and there will be no more danger. When John says that "its gates will never be closed" by daytime, he affirms the absolute safety and openness of the new Jerusalem so the gates will remain open to allow all men immediate access to the presence of God (cf. Isaiah 60:11).

Verse 21:26

As a result of the open gates, the nations can freely enter; and when they do so, they will bring "the glory and the honour of the nations into it." In Revelation 21:24 they take their "glory" into it, and now they take not only their glory but their "honour" into the eternal city.

In Isaiah, the nations not merely bringing literal treasures to Israel, but also bringing themselves as worshipers of God (Isaiah 60:5-14; 61:4-6). In Revelation, honour always belongs to God in worship (4:9, 11; 5:12-13; 7:12). So, the image is of the royal caravan making pilgrimage to the new Jerusalem to worship God. The "glory and honour" that was theirs on earth is now to be handed over to God.

Verse 21:27

This verse is simply a reiteration of the promise of 21:8. The eternal city is a sacred space; therefore, certain things will never gain access to the city even with wide open gates (cf. 22:15). There are three groups that cannot enter:

1. "Unclean." It refers to any unholy being or anything impure. There are many Old Testament prophecies that nothing unclean will be present when God brings His kingdom (Isaiah 35:8; 52:1). Mark 7:20-23 tells us what uncleanness is. No defiled entity will enter and contaminate the city (Revelation 22:15).

2. "Abomination." Those who perform shameful acts are excluded. It refers to things absolutely detestable to God, like the actions of the great prostitute in 17:4-5.

3. "Lying." It refers to the falsehood of the unbelieving and professing Jews (3:9), the false teachers (2:2), the Nicolaitan cult (2:6, 15), the false prophet (2:20; 13:14; 16:13; 19:20), and church members who disprove their profession of faith with their evil conduct. They all follow Satan the great deceiver (12:9; 20:3). In contrast, the saints have "no lie found in their mouths" (14:5).

The saints are the only ones allowed to enter the celestial city, for their "names are written in the Lamb’s book of life" (cf. 3:5; 13:8; 17:8; 20:12, 15). The "Lamb's book of life" is like a register of citizens of new Jerusalem (cf. Psalm 9:5; 69:28; Isaiah 4:3; Daniel 12:1; Philippians 3:20; 4:3). Ordinary cities kept registers in order to identify those who had the benefits of citizenship. People could be removed from the register for serious crime. The vice practices mentioned in this verse are deemed incompatible with registration in this book.

It is specifically the "Lamb’s" book. Again, there is the thought that salvation is made possible by Christ's death (Revelation 13:8). They were written in the book of the Lamb before the creation (17:8), which means that they were identified at that time as ones who would benefit from the Lamb’s redemptive death. Therefore, they have been given the guarantee of eternal life, which comes as a result of the Lamb’s death.

If this verse is taken out of its context, it appears that the unclean and those who practice abomination or falsehood are still in the new earth, these lost people will roam about outside the city with an opportunity of eventual repentance and entrance into the city. This view is wrong due to the following reasons:

1. In fact, all whose names have not been written and retained in the Lamb’s book of life have been cast into the lake of fire (20:15), so none such can ever even approach the pearly gates.

2. The image parallels the Lord Jesus dying "outside the gate" in Hebrews 13:12-13, and the Old Testament curse for the blasphemer who was taken "outside the camp" (Leviticus 24:14, 23). It symbolizes exclusion and shame.

3. This verse is to be read as a pastoral warning to John’s hearers. The focus is on those who made profession of faith but contradicted it by their sinful lifestyles, which was the obvious evidence that they were false Christians and liars. John’s intent is not merely to give information about future destinies, but to warn people in the seven churches at the time (and thus subsequently) that the only way to participate in the future city is to turn one’s loyalties to the Lamb now.

The city will be a perfect living environment in contrast to the centuries of human sin, and the inhabitants of the city will be characterized by eternal life and absolute moral purity.

1.8. The Physical Provisions of the New Jerusalem (22:1-3)

The visions conclude by returning to the first creation and the garden of Eden. The purpose of God in the first Garden of Eden in Genesis 2-3 was to provide a "garden of delight" as part of His covenant with humankind.  In Genesis 2:8; 3:23-24, the noun "Eden" (Hebrew: עֵ֖דֶן, transliteration: ʿēḏen) means flat land, luxury, delight or pleasure. In  the Septuagint version of Isaiah 51:3, the Hebrew noun was translated as the Greek word "παράδεισον" (transliteration: paradeison) means Paradise. Adam and Eve were placed in the garden not only to enjoy it but to take care of it as their service to God (Genesis 2:15). In a sense tilling the garden was an act of worship. At the same time, their whole existence was oriented to God. This is why they could partake of the tree of life but not of the tree of knowledge (Genesis 2:17). To do so was to replace dependence on God with dependence on self and one’s own knowledge. When they partook of it, they lost their place in Paradise and were thrust out into this world of death (Genesis 3:19; cf. Romans 5:12-21). To the Jews, this Edenic Paradise was then taken up to heaven to await the faithful (Testament of Levi 18:10-11; Testament of Dan 5:12-13; 2 Baruch 4:3-7). The vision here shows its descent to the renewed earth to be returned to God’s people.

1.8.1. The river of the water of life (22:1)

Verse 22:1

In Revelation 21:9, the angel "showed" John the bride, the new Jerusalem city. In this verse, the angel "showed" John the second part of the vision of the city, "the river of the water of life." This final part of the intercalation about the city focuses upon conditions within the city, particularly as pertains to the city’s citizens.

In Genesis 2:10 a river flowed from Eden to "water the garden," but life was restricted to the tree of life (Genesis 2:9; 3:22-24). In the regained Eden here, the tree of life stands on both sides of the river (Revelation 22:2), and the river itself consists of "the water of life." Moreover, in Genesis the river flowed "from Eden," while here it flows "from the throne." Eden has become one with the city. The background is not only from the book of Genesis but also the following books:

1. A river flows from the altar in the renewed temple and turns everything it touches fresh so that living creatures and fish flourish (Ezekiel 47:1-12).

2. Living water will flow out from Jerusalem on the day of the Lord (Zechariah 14:8; cf. Psalm 36:9; 46:4; Isaiah 35:6-9; 44:3; 55:1; Joel 3:18).

3. The Lord Jesus as the living water (John 4:10-14).

4. The Holy Spirit as streams of living water (John 7:37-39).

5. The Lamb leads the victorious saints to streams of living water (Revelation 7:17).

6.  God gives to believers the spring of the water of life freely (21:6; 22:17).

All of these images are combined in the "river of the water of life" here.

The added note that this water is "bright as crystal" parallels the "crystal-clear sea of glass" of 4:6, the "crystal-clear jasper" of 21:11, and the "gold like pure glass" of 21:18, with the added image of "brightness" emphasizing the glory of the final Eden. All of these images symbolize the purity, holiness, and transcendent glory of God. The ancient world had the same problem with water pollution as we do today, so the idea of pure water was also meaningful then.

While the river in Genesis 2 flowed out of the garden, and the river in Ezekiel 47 flowed out of the temple, this river flows "from the throne of God and the Lamb." God and the Lamb are juxtaposed. Until now, John has distinguished the Son from the Father who sits on the throne (cf. Revelation 5:6, 13; 6:16; 7:10, 17), but now they are together on the throne. In one sense, at the eschaton Christ will "hand over the kingdom to God the Father" (1 Corinthians 15:24), but in another sense they will be coregents throughout eternity, as here. These are not contradictory but supplementary. In 1 Corinthians 15:24, the turning over of the kingdom to God occurs when "he has destroyed all dominion, authority, and power," an event that takes place prior to this, at the eschaton (Revelation 19:11-21). In the eternal state, God will make Christ coregent with Himself, a position He will hold for all eternity.

Joint occupancy of the throne in heaven is the teaching of both Revelation 3:21 and 22:3 (cf. Psalm 110:1; Hebrews 1:3). Two persons sit on one throne, but they are not two separate entities. God is one (1 Timothy 2:5; Galatians 3:20), and the Father and the Son are one (John 10:30). Perhaps we can illustrate it as follows. There is a partnership of three in a corporation. A problem develops and the three partners devise a plan to which all agree. One partner goes off and executes the plan (i.e., the Lord Jesus Christ). A second partner reveals the plan to the employees (i.e., the Holy Spirit). After the problem is resolved, the partner who executed the plan returns and turns everything back over to the partnership in which all three are equal partners so that the partners together might be all in all.

Since there is "no more sea" (Revelation 21:1) the inexhaustible waters of this mighty river will supply whatever hydrologic needs the new earth may have. There surely will be an abundance of luxurious grasses and herbs and trees everywhere, as in the original "very good" created world (Genesis 1:11, 31).

1.8.2. The tree of life (22:2)

Verse 22:2

In Genesis 3:22-24 access to the tree of life is forbidden because this would have perpetuated man's mortal body with an old sin nature. So, in grace, Adam and his progeny were prevented from eating of the tree's fruit. In the Garden of Eden there was a river and a tree of life (Genesis 2:8-10). So, here in Paradise regained we see both river of life and tree of life. However, one thing is noticeably different. Here, there is no tree of the knowledge of good and evil. God alone will be man's source of the knowledge of good. Man will never again try to become God. What man lost in Genesis is regained by the Lamb.

This river of life, coming from the throne of God and of the Lamb, will flow down "the middle of its street." This is certainly the street of 21:21 that is constructed of "pure gold like transparent glass." Thus, it is the main thoroughfare of the new Jerusalem.

Since the noun "tree" (Greek: ξύλον, transliteration: xylon) is singular, there is some question as to whether it is a single tree (as in Genesis 3:22) on the bank of the river. This noun has no definite article in the Greek manuscript may point to a collective meaning. Therefore, it is better to take this as a collective singular referring to many trees lining both banks of the river (cf. Ezekiel 47:12). In this respect, this new Paradise stands in strong contrast with that in which Adam was placed at his creation, where there seems to have been a single tree that was designated as the tree of life (Genesis 3:22). In the future state of the blessed, that tree will abound, and all may freely partake of it.

There are two possible scenarios of the description "on either side of the river [was] the tree of life":

1. Scenario one: A single row of trees is in the middle of the street and is flanked by the river that has split into two branches.

2. Scenario two: The trees arranged in two rows, one on either bank of the river. This is the arrangement that has the support of the Old Testament passage (Ezekiel 47:7, 12). I prefer this interpretation.

SCENARIO ONE: A single row of trees is in the middle of the street and is flanked by the river that has split into two branches.

SCENARIO TWO: The trees arranged in two rows, one on either bank of the river.

Just as Ezekiel’s waters cause the trees to bear fruit because they "flow from the sanctuary" (Ezekiel 47:12), so also the waters of John’s vision cause the trees to be fruitful because they "coming from the throne of God and of the Lamb," who together are the sanctuary in the new world. The "living waters" coming from God and the Lamb represent eternal life because the presence of God imparts life to all those able to enter into intimate communion with Him (cf. Revelation 22:17).

There are two possible interpretations of the phrase "twelve kinds of fruit, yielding its fruit every month":

1. The tree will bear twelve "kinds" of fruit.  Miraculous fecundity is often associated with the eschaton (1 Enoch 10:19; 2 Baruch 29:5). It will stand as a special memorial and symbol of the various aspects of our eternal life in all its wonderful blessings.

2. The tree will bear twelve "crops" of fruit.  The literal rendering is producing "twelve fruits" (Greek: καρποὺς δώδεκα, transliteration: karpous dōdeka) yielding its fruit every month. The word "kinds" has been inserted by the translators. The next clause "yielding its fruit every month" explains that twelve fruits mean a harvest of fruit in each of the twelve months. The month-by-month harvest agrees with the picture of Ezekiel 47:12. The idea is, that the tree will bear fruits every month in the year, so that there are twelve fruit-harvests. The idea is that of abundance, not variety. I concur with this interpretation.

Note also the implicit teaching that the actual time cycles will continue on forever. The fact that months are identified as such in new Jerusalem indicates that the orbital and rotational motions of the earth will go on as God established in the very beginning, and that the moon likewise will continue orbiting around the earth.

Finally, we read "the leaves of the tree were for the healing of the nations." This poses two questions:

1. Does man have to drink and eat to survive in the eternal state?

2. Does disease still exist in the eternal state?

1.8.2.1. Saints with glorified body

Saints will have a glorified body just like the Lord Jesus Christ after the resurrection (cf. Philippians 3:21; 1 Corinthians 15:42, 43, 52-54; 1 John 3:2). The very next clause in verse 3 which tells of the absence of the curse demonstrates the impossibility of disease in the new Jerusalem. The meaning of these Scriptures is that saints with imperishable glorified body will neither need food for sustenance nor the leaves for healing. For the saints, the tree and river will be there as symbols like the Lord's Supper, a memorial of their eternal life in Christ.

In Revelation 2:7 eating of the fruit of the tree of life is a promise to those who overcome. In the context of all the overcomer passages of chapters 2 and 3, it may refer to some kind of superlative experience and blessing as a reward for faithfulness. Perhaps that promise is made as a motivation to overcome the testings of this life because they simply cannot compare to the blessings to come.

While such individuals will possess glorified bodies that will not require food to survive, a person in glorified body eating food is presented in the gospels. The Lord Jesus Christ ate and drank with His disciples after His resurrection in His glorified body (Luke 24:41-43; John 21:13-15). He could eat and did, but it wasn't necessary to sustain the life of His glorified body. It is possible that the fruit of the tree of life could be enjoyed by the saints who will dwell within the new Jerusalem.

1.8.2.2. People with non-glorified body

On the other hand, there still exist people with a non-glorified body living in the "nations" during the earthly Millennial kingdom (Revelation 19:19-21) and also the new earth (21:24, 26). They still need drinking, eating, and healing. They have to visit the new Jerusalem in order to drink the living water, eat the fruit, and get the leaves of the tree for perpetuating their health on regular basis.

Some people opined that it would be unfair to those people with a non-glorified body as they are inferior to the saints in every aspects. It seems that they are treated as second class citizens in the earthly Millennial kingdom, and also the new earth. There is a good reason for this. The Lord Jesus said, "blessed they who have not seen and have believed" (John 20:29). They are unwilling to accept Christ as Saviour during the grace period (i.e., the church age). They turn to Christ only after seeing the glorious return of Him. Because of this, it serves as an incentive to John's readers that it's time to accept the Lord Jesus as Saviour right now lest losing some of the blessings or privileges in the Millennium, and also the eternal state. 

1.8.3. The throne of God and the service of the servants (22:3)

Verse 22:3

The absence of the curse and the presence of God and of the Lamb further characterize the restoration of Paradise. The phrase "there will no longer be any curse" has the following meanings:

1. It emphasizes that nothing abominable is in the city (Revelation 21:27).

2. It refers to the curse itself, which is taken away. First, it refers to the curse imposed by God, after human beings sinned by eating from the tree of the knowledge of good and evil. That curse included laboring for food and pain in childbearing. As a result, people were banished from the Paradise and separated from the tree of life (Genesis 3:17-24). In new Jerusalem the curse is removed because sin is gone, and people now come to the tree of life (Revelation 22:2).

3. Jerusalem will not fall under the curse of war, but will be secure (Zechariah 14:11). In new Jerusalem, God’s battle with evil has ended. Babylon, the beast, and Satan have been vanquished (Revelation 17:16; 19:20; 20:10), and the nations that come to Jerusalem do so as worshipers, not as foes. The curse of war is gone.

Moreover, since the king is there, it is natural that "His servants will serve Him." The noun "servants" (Greek: δοῦλοι, transliteration: douloi) means a person who is legally owned by someone else and whose entire livelihood and purpose was determined by his master. The emphasis on "servants" in the book (1:1; 7:3, 15; 11:18; 19:2, 5; 22:6) defines between the divine and human relationship. We have been redempted by His blood and belong to Him as His special possession. As such we are members of His family and protected by Him. In response, we worship Him and offer Him priestly service.

The verb "worship"  (Greek: λατρεύσουσιν, transliteration: latreusousin) has the double meaning of both service and worship. As in 7:15, we "stand before the throne and worship/serve him day and night in his temple." The saints are priests of God in 1:6; 5:10; 20:6, and that is the defining activity of God’s people for eternity. This was to be the work of Adam and Eve in the first garden, and now it will be the privileged task of the saints in the final Eden. The principle here is that eternity will not be a time of eternal idleness, but a time when every person will be involved in a special vocation of service for God.

The use of a singular pronoun "Him" (Greek: αὐτῷ, transliteration: autō) stresses on the unity of the Father and the Son (cf. John 10:30).

1.8.4. Perfect sight via face to face fellowship (22:4a)

Verse 22:4a

The joy of God’s people is not just in service, they will also "see His face." No one has ever seen God (John 1:18; 6:46; 1 John 4:12), but here John writes that the glorified saints will see His face, a wish expressed by Old Testament saints (Job 33:26; Psalm 17:15; 27:4). Throughout all redemptive history, God’s presence was mediated to men in different ways, including:

1. In the Old Testament it was mediated through the prophetic word, dreams, and angels.

2. No one can see the face of God and live. Moses was permitted to see His back but not His face (Exodus 33:20, 23).

3. The Lord Jesus in His incarnation brought the presence of God to men in His own person (Matthew 1:23); to see and to know Christ was to see and know the Father (John 14:7, 9; 17:3).

4. In our present existence as citizens of heaven (Philippians 3:20), we sit beside God in Christ (Ephesians 2:6-7) and see the Lord spiritually (Hebrews 12:14).

This vision of God was still a mediated vision, realized only in faith. In the age to come, faith will give way to sight (Psalm 17:15; Matthew 5:8; 1 John 3:2). In the new Jerusalem, God will be physically with us (Revelation 22:4), and we will look upon His face literally. God has a relationship with His people that is the same as before the fall in Paradise when He walked and talked with Adam and Eve in the cool of the day (Genesis 3:8-19).

Today we believe in and teach the doctrine of the Trinity. We teach it, and believe it, but who can truly say he fully understands it? But then we will.

1.8.5. A perfect name and identification (22:4b)

Verse 22:4b

They will also have "His name on their foreheads" (cf. Revelation 2:17; 3:12; 7:3; 14:1). The name on the forehead stands as a seal and proof of ownership and belongingness. It will be our identification and guarantee that we are the Lord's and belong to the eternal city, qualified to be there by the work of the Lamb. To help grasp the significance of this, note the following four points:

1. It fulfills the promise to the overcomers that they are qualified to live in the new Jerusalem (3:12).

2. Just as God has written the names of those entering new Jerusalem in His scroll (2:17; 3:12; 13:8; 17:8; 21:27), so has He written His own name on them. 

3. Just as the names of the tribes and the Apostles are inscribed in the city (21:12, 14), the name of God is also inscribed on the inhabitants of the city.

4. An angel put a seal on the foreheads of the 144,000 Israelites to show that they were protected from divine wrath (7:3). In contrast, the beast’s heads bore blasphemous names (13:1), the great harlot had "Babylon" on her forehead (17:3, 5), and the beast’s followers bore his name or number on their foreheads (13:17).

1.8.6. Perfect light and illumination (22:5a)

Verse 22:5a

This verse is the final passage that summarizes what John has been saying in the visions of Paradise restored (21:1-22:5). By repeating the images from 21:23 and 25, he seeks to emphasize the following messages:

1. no longer be any night (21:25); and

2. no need of sunlight (21:23).

In ancient times, "night" was given over to evil and magic, for then the demons had special power. As Zechariah prophesied, the age to come will not be divided between day and night but will be one continuous day (Zechariah 14:7; cf. Revelation 21:25). The disappearance of "night" was prophesized by Isaiah that the light of the sun and the moon will be replaced by the everlasting light of the glory of God (Isaiah 60:19-20; cf. Revelation 21:23). Night is no more, just as the threats posed by the sea, death, pain, and the curse are no more (21:1, 4; 22:3).

In this world of darkness, light must come from a "lamp" or the "sun." In the new Jerusalem, God is ever present, and His glory "will illumine them," makes unnecessary all other sources of light. For God to shine on people connotes blessing and favour (Numbers 6:25; Psalm 4:6; 31:16; 80:3; 89:15).

1.8.7. Perfect exaltation (22:5b)

Verse 22:5b

and they will reign forever and ever.

Finally, in the light of the Lord's presence, the saints "will reign forever and ever." The climaxing privilege of God’s servants is that of joining in the eternal reign of God. There are three stages in this:

1. In this present world we are royalty and priesthood in Christ (1 Peter 2:9).

2. We will reign with Christ during His Millennial reign (Revelation 20:4, 6).

3. In the new Jerusalem, we will reign eternally as a member of the royal family (cf. Daniel 7:27).

This is the eventual fulfillment of God’s command for man to rule over all creatures (Genesis 1:26). The text is not explicit regarding those over whom God’s servants will rule, but presumably it will be "the nations" (Revelation 21:24; 22:2) who will continue to propagate the new earth just as Adam and Eve did the old earth before the Fall.

2. THE EPILOGUE (22:6-21)

In this final section of the book John reported concluding information and instructions that God gave him. It consists of verbal exchanges between an angel and John, and between the Lord Jesus and John. Three emphases mark this epilogue:

1. this prophecy is genuine (Revelation 22:6-7, 8-9, 16, 18-19);

2. the Lord Jesus will return imminently (22:6-7, 10, 12, 20); and

3. the unfit should beware, and the faithful should take courage (22:11-12, 15, 17-19).

The whole epilogue is closely related to the first chapter. Please see below table for comparison:

RELATIONSHIP BETWEEN REVELATION 1:1-11 AND 21:6-11

The introduction pronounces a blessing on all who obey it (1:3), whereas the conclusion issues an emphatic curse on all who disobey it (22:18-19). The epilogue shows clearly that the purpose of the book is to induce obedience among God’s people (22:7) in order that they receive the reward of salvation (22:14).

2.1. The promise of faithfulness (22:6)

Verse 22:6

The phrase "these words are faithful and true" is a repeat of 21:5b (cf. 19:9). By reiterating these same words, John emphasizes their indisputable reliability. This echoes Daniel 2:45, "the dream is true, and its interpretation is trustworthy," which is the conclusion to a prophetic vision about the establishment of God’s kingdom. It expresses confidence in God’s forthcoming act of new creation (cf. Isaiah 65:17). It confirms that the prophetic vision has divine authority, hence its contents are trustworthy and true.

The source of the revelation is the Lord, who is further described as "the God of the spirits of the prophets" (cf. 1 Corinthians 14:32; Revelation 19:10). Grammatically, the noun "spirits" (Greek: πνευμάτων, transliteration: pneumatōn) is:

1. Plural. It refers to the human spirits within the prophets who were the human agents in the reception and transmission of Scripture.

2. Genitive.  The phrase can be paraphrased "the God (control or inspire) the spirits of the prophets." Since God superintends the spirits of the prophets (cf. 2 Peter 1:20-21), the readers are assured of the divine authority behind John’s prophecy.

The phrase "sent His angel to show to His bond-servants the things which must happen soon" is the purpose of the book of Revelation as a whole. God "sent" (22:6c; cf. 1:1) His angel in order to "show" (22:6d; cf. 1:1) to God’s "servants" (22:6d; cf. 1:1) all the coming events that would culminate God’s work of judgment and redemption. The chain of the book’s revelatory communication is from God to Christ to angel to John and finally to the churches (cf. 1:4). The visions in the book have been "shown" not only to John, but also to all in the churches, who are "servants" along with John.

The content of the prophecy, as in 1:1 and 4:1 (cf. 1:19), is "the things which must happen soon." The language resembles Daniel 2:28-29, which said that God made known "to the king what must happen in the last days" (cf. Daniel 2:45). Both passages emphasize the necessity of what must happen, but Revelation adds the noun "soon," since the message pertains to the readers of the church age, and is not reserved for distant generations as in Daniel. Please see below table for comparison:

COMPARE DANIEL 2:45 WITH REVELATION 22:6

The events prophesied in the book are seen as occurring "soon." Here, the noun "soon" (Greek: τάχει, transliteration: tachei) refers to time (i.e., nearness). Paul emphasized the nearness of Christ’s return (Romans 13:11; 1 Corinthians 7:29-31; 1 Thessalonians 4:15; 5:2), as did others (Hebrews 10:25; James 5:8; 1 Peter 4:7). It has troubled some interpreters that, from John’s position in history, these things apparently did not take place "soon." Some two thousand years have gone by, and the end is not yet. From a human perspective, the fulfillment of this promise seems to have been postponed. The answers to the problem are as follows:

1. God is not bound by time. "With the Lord a day is like a thousand years, and a thousand years are like a day" (2 Peter 3:8-9). From God’s perspective, the things that have been predicted are taking place even now, so that the consummation itself is imminent indeed.

2. God "inhabits eternity" (Isaiah 57:15). It is a reference to the brevity of human time in contrast with eternity. The church age may seem like a long span of time to us but, when we look back on them from eternity, will indeed seem to have "shortly been done." To God the period between John’s time and ours is short, and can be designated "soon."

3. In salvation history, the next eschatological event after Christ’s death, His resurrection, and Pentecost is the second coming of Christ. Since the beginning of the church era, we have been in the last days (Hebrews 1:2). Thus, whether the event was the following day or five thousand years later, it is still "soon" in salvation history.

4. John was transported in spirit forward to the end time (Revelation 1:10; 4:2), so that he could say from that perspective the time is "soon."

John’s purpose here is to underscore the urgency of the situation and to urge:

1. the believers to rise above the crisis; and

2. the church’s mission of evangelism.

In summary, the purpose of this statement is to reaffirm the fact that John considers his book to be a genuine work of prophecy (cf. 1:3). John has already said that "the testimony of Jesus is the spirit of prophecy" (19:10). This is the Holy Spirit who is sent by God into the world to inspire the spirits of the prophets to proclaim divine truth. While the "spirits of prophets are subject to prophets" (1 Corinthians 14:32), their inspiration comes from God, and enunciates divine truth.

2.2. The promise of His coming (22:7a)

Verse 22:7a

Christ is undoubtedly the speaker of the words, "behold, I am coming soon" because it is spoken in the first person. This saying occurs repeatedly in Revelation (2:16; 3:11; 22:7, 12, 20). Note three things here about this blessed promise:

1. It is introduced with "behold" (Greek: ἰδοὺ, transliteration: idou) which is an interjection particle used to arouse attention. Christ our Saviour is coming for us, this will be the most momentous event of our lives.

2. The verb "coming" (Greek: ἔρχομαι, transliteration: erchomai) is present tense. This is used of an event which is so certain that it is regarded as already in the process of coming. The promise of Christ’s coming include the following events:

   1. To come and gather believers into His Father’s house (John 14:1-3) and anticipates the transformation of the faithful at His coming (1 John 3:2).

   2. The resurrection of the dead and transformation of those still living at the rapture of the church (1 Thessalonians 4:14-17; 1 Corinthians 15:23; Philippians 3:20-21).

   3. The rewarding of the righteous (Romans 14:10; 1 Corinthians 3:10-15; 2 Corinthians 5:10).

   4. To defeat God’s opponents (1 Thessalonians 1:10; 2 Thessalonians 1:7-10; 2:8; 1 Corinthians 15:24).

   5. The judgment on God’s adversaries (Revelation 19:11-21).

   6. To come on the clouds (cf. Daniel 7:13), to gather in the elect (Matthew 24:29-31; 26:64; Mark 13:24-27; 14:62; Luke 21:25-28), and to judge the nations (Matthew 16:27; 25:31-32).

   7. The resurrection of martyred at the end of the Tribulation (Revelation 20:4).

   8. The establishment of the Millennial kingdom (20:4, 6).

   9. The judgment at the great white throne (20:11-15).

   10. The arrival of the new heaven and new earth (21:1-2).

3. The adverb "soon" (Greek: ταχύ, transliteration: tachy) refers to time (i.e., nearness). The Christian community should always live under the expectancy of the imminent coming of the Lord Jesus. No man knows the day nor hour (Matthew 24:36), but every generation must be awake as though the coming of Christ was at the threshold (Matthew 24:42-44). The point is that our Lord Jesus is coming suddenly, without warning, as a thief who comes without announcement (1 Thessalonians 5:2; Revelation 16:15). If one is not ready, that is one does not accept Christ as his Saviour, he will be left behind (Matthew 24:41).

2.3. The promise of blessing to those who heed (22:7b)

Verse 22:7b

The Lord Jesus continues by pronouncing a beatitude, "blessed is the one who keeps the words of the prophecy of this book." This is the sixth of the seven beatitudes in the book (Revelation 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). The adjective "blessed" (Greek: μακάριος, transliteration: makarios) means happiness because of being highly favoured by divine grace. The blessing is the bestowal of salvation itself.

As in 1:3, those who "keeps the words of the prophecy ..." will receive a blessing. The verb "keeps" (Greek: τηρῶν, transliteration: tērōn) means to keep or obey. It is in present participle to indicate the continuing task of obeying the words written in this book. The noun "words" (Greek: λόγους, transliteration: logous) is plural. It stresses the importance of knowing the details of this book as well as the rest of the Bible.

He therefore pronounces a beatitude on those who heed, and stand fast, and who endure to the end. The goal of the book is that God’s true people would obey its revelation, and be blessed with salvation.

2.4. The response to the message (22:8)

Verse 22:8

John implicitly identifies himself as a witness to the book’s revelation: "I, John, [am] the one who heard and saw these things." The expression "I, John" (Greek: Κἀγὼ Ἰωάννης, transliteration: Kagō Iōannēs) is a formula: "I, and personal name" that was:

1. commonly used by Bible authors to identify himself to the readers (Daniel 7:15, 28; 8:1; Galatians 5:2; Ephesians 3:1; Colossians 1:23; 1 Thessalonians 2:18; Philemon 1:19; Revelation 1:9); and

2. typical of the statements of first-century witnesses in official documents.

The previous verses have assured us of the divine attestation. This one assures us that the human instrument vouches for what he has written. The notion of "heard" and "saw" is the basis for a legal witness (cf. 1 John 1:1-2; Revelation 1:1). John is a witness by ear and eye. He is not writing at second hand. Hence, his testimony is not based on imagination. Why does John identify himself here at this point? Because of the tremendous encouragement of these things and their overwhelming nature, he wanted his readers to be impressed that he really did see these things under divine revelation.

The revelation of the new creation had overwhelmed John that he "fell down to worship at the feet of the angel" as a reflexive response. John simply collapsed in wonder and worship like Ezekiel (Ezekiel 1:28), Daniel (Daniel 8:17; 10:9), Peter and James (Matthew 17:6). No doubt John intended this only as an expression of reverence and submission to God. The text does not say that John worshiped the angel, but that he "worship at the feet of the angel." Here, he intended to "worship God" in the presence of the angel. Otherwise, we would have to suppose that John deliberately disobeyed the prohibition mentioned on the first occasion (Revelation 19:10). Nevertheless, even this was inappropriate, and must be corrected.

The phrase "the angel who showed me these things" identifies that it was the angel who showed the visions of the new Jerusalem to John (cf. 21:9, 10; 22:1, 6). In this connection, the pronoun "these things" (Greek: ταῦτα, transliteration: tauta) refers not to the entire book, but to the visions of the new Jerusalem just concluded.

2.5. The rebuke of the messenger (22:9)

Verse 22:9

The expression "and he said to me" indicate the angel’s resumption of the speaker’s role in response to John’s action. The angel tells him "do not do that." Once more the reason is spelled out: "I am a fellow servant of yours." The angel points out that angels are created beings just as humans are, and stand alongside us serving God rather than above us (cf. Hebrews 1:14).

John may have mistaken the angel for the divine, heavenly Christ (Revelation 1:13), who does deserve worship. Whatever the motive, the angel’s prohibition is intended as a warning to Christians, not merely against worship of angels in particular, but against any form of idolatry, which was a problem in the churches of Asia Minor (2:14-15, 20-21; 9:20).

Three groups stand with the angels as "fellow servants of God:"

1. John.

2. John's brethren the prophets. The prophets could be a group of leaders in the church who hold the office of prophet (Ephesians 4:11) or a general reference to all Christians as having a prophetic ministry to the world.

3. Those who keep the words of this book. The victorious Christians who have persevered.

The angel’s further command, "worship God," is a repetition from Revelation 19:10. This is the basic message of the whole book. There is only one worthy of worship — not the emperor or the Antichrist or the angels, but God alone. Eternity will be typified by the direct worship of God.

2.6. The promise that this book is not sealed (22:10-11)

Verse 22:10

The expression "and he said to me" indicate that this verse is a continuation of the angel’s speech. In light of the importance of keeping the words of the prophecy of this book, the angel proceeds to command, "Do not seal up the words of the prophecy of this book." The verb "seal" (Greek: σφραγίσῃς, transliteration: sphragisȩ̄s) denotes keeping something secure so that it is secret or inaccessible.

However, Isaiah (8:16; 30:8) and Daniel (8:26; 12:4, 9) were commanded to seal up their prophecies until the end of time. Please see below table for comparison:

COMPARE DANIEL 12:4 WITH REVELATION 22:10

There are two reasons for doing this:

1. Since their prophecies related to far-distant times, they should make the record unchangeable so that the events might be compared with the prophecy, and it might be seen that there was an exact correspondence between the prophecy and the fulfillment.

2. There was more prophecy to come (Daniel 8:26; 12:4, 9-10; cf. Revelation 10:4). As an artist covers his work when it is under construction until it is complete, so God covered His picture of the future until He finished it.

On the other hand, John’s book must be left unsealed, and available to anyone who wishes to read and hear its message. The contents of this book are seen as prophetic revelations from God, meaning the previously hidden truths are now opened for the church. If the revelation is sealed, the churches will not:

1. know its contents (1:3);

2. study its mysteries (13:18; 17:9); and

3. be able to respond to its contents in:

1. obedience (22:7);

2. worship God (22:9); and

3. living a holy life (22:11).

The angel provides a reason for this: "the time is near." The noun "time" (Greek: καιρὸς, transliteration: kairos) refers to a limited period of time in the suitable circumstances. The adverb "near" (Greek: ἐγγύς, transliteration: engys) means imminent or close at hand. In other words, the timing for John to unseal the contents of this book is not only suitable, but also imminent. Furthermore, such phrase has the following meanings:

1. The prophecies sealed up by Daniel (8:26; 12:4, 9) have begun to be fulfilled, and will do so until their consummation in the future.

2. There were no expected future generations from which to seal his prophecies. His generations were to be the last, therefore John had to address them.

3. John writing in his own name for identifiable churches in his day. Since the exhortations were intended for his contemporary believers, it made perfect sense that his work should remain unsealed.

4. In view of the imminence of the second coming of Christ and the consummation of the ages (Revelation 1:3; 22:6), the contents of this book were needed immediately by those living in the church age, for:

1. perpetual watchfulness (Mark 13:32-37; Revelation 3:3); and

2. remaining steadfast, obedient, and faithful even under persecution (2:10, 13; 3:11; 14:12; 22:7). 

Verse 22:11

The one [is] unjust, let him be unjust still; the one is filthy, let him be filthy still; the one [is] righteous, let him be righteous still; the one [is] holy, let him be holy still."

This verse is closely related to Daniel 12:10. Please see below table for comparison:

COMPARE DANIEL 12:10 WITH REVELATION 22:11

Both passages make declarations about:

1. the destiny of the unrighteous;

2. the destiny of the righteous; and

3. the righteous and unrighteous will continue in their present condition.

The difference is that the passage from Daniel is a prophetic statement of fact whereas that of Revelation seems to constitute a command. There is no problem with encouraging saints to be holy, but the final words of the angel seem strange. He seems to be encouraging the wicked to continue being wicked instead of repenting. There are several ways of understanding this seemingly deterministic exhortation:

1. Some assert that the expressions are not deterministic because humans have free will, and there is always opportunity for anyone to repent until the last judgment. But such an analysis does not correspond well with the Old Testament prophetic background of Revelation 22:11.

2. Some suggests that from the perspective of the Seer the end is so close that there is no longer time to alter the character and habits of men. This might imply that John’s view was incorrect because there has been plenty of time for change.

3. The unsaved are being warned to think very carefully about the lifestyle they have chosen because of the imminent return of Christ. In light of the many exhortations to repent throughout the book of Revelation (2:7, 11, 17, 29; 3:6, 13, 22; 13:9; cf. Ezekiel 3:27; Matthew 11:15), this verse does not teach that for some people repentance and conversion are impossible (cf. Revelation 22:17). However, the troubles of the last days will tend to fix the character of each individual according to the habits which he has already formed. People should not expect some second chance in the future but should make the decision about repenting and accepting Christ as Saviour now in the light of what they have read in this book. The lesson is, "change while there is time." This is the best answer.

The change from prediction in Daniel 12:10 to imperatives here in Revelation 22:11 expresses awareness that the fulfillment of Daniel’s prophecy is commencing in John’s own time and that genuine believers should discern this revelation and respond positively to it. John, like the Lord Jesus and Isaiah before him, was addressing to the following groups:

1. The rebellious world. The impious were exhorted not to understand, which was a punishment for their apostasy and idol worship. For example, idolatrous Israel is exhorted to keep worshiping idols (Jeremiah 44:25 and Ezekiel 20:39).

2. The diluted churches. The church, the present "Israel of God" (cf. Galatians 6:16), has become as spiritually lethargic as ethnic Israel of old. God likewise sent prophets whose words functioned to increase the blindness of the apostate to confirm their judged status. Of course, there is always a remnant of backslidden believers who are given "ears to hear," so that they are shocked into the faith by the prophets' words and thus join the community of faithful believers.

3. The community of faithful believers. John’s faithful readers are encouraged to perseverance until the end despite severe persecution.

The first individual singled out is "the one [is] unjust, let him be unjust still." The verb "unjust" (Greek: ἀδικῶν, transliteration: adikōn) here is a general term for an unrighteous or wicked man. The adverb "still" (Greek: ἔτι, transliteration: eti) depicts the permanence of his character and destiny by his personal choice. The second individual singled out is "the one is filthy, let him be filthy still." The adjective "filthy" (Greek: ῥυπαρὸς, transliteration: rhyparos) means morally defiled or polluted (1 Peter 3:21). The terms "unjust" and "filthy" are suitable summaries of the evil deeds of Revelation 21:8 and 22:15. The two outward allowances to normal human evil confront a reader with the question, "Will you turn away from it?"

Human stubbornness and evil are so ingrained that even the worst distresses or warnings cannot dislodge them. This is not unique to a last stage of history, but is one which has already occurred repeatedly in:

1. The Old Testament history. The "hardening" theme from the Exodus plague narratives (Exodus 10:1, 20, 27).

2. The ministry of the Lord Jesus. The Lord Jesus resorted to prophetic declarations (Isaiah 6:9-10) as well as the use of parables (Matthew 13:9-17), which served to bring the judgment of God on the unrighteous by further hardening their hearts, while shocking wandering believers into repentance.

3. The context of the whole book. The repeated exhortation in the letters (Revelation 2:7, 11, 17, 29; 3:6, 13, 22; 13:9) and when God’s future judgments fall (6:15-17; 9:20-21; 16:9-11, 21).

If the "unjust" and "filthy" will not be warned by the words of the prophecy of this book, there is nothing more to be done: let him continue to be "unjust" and "filthy."

The other side of the picture is that the "righteous" one will be marked by a continued practice of righteousness and the "holy" one by a continuation of being made holy. Like the state of evil, the state of good remains fixed after a person makes that all-important choice. Their task of John and the other Christian leaders is to proclaim the prophecies (22:10) in order to encourage the "righteous" and the "holy" to continue in their good deeds and faithful living for Christ. They are to be light shining in darkness, and expose the evil deeds of darkness (John 3:19-20).

It is an amazing paradox of human character that the preaching of the gospel of Christ wins some while at the same time it hardens others (cf. 1 Corinthians 1:18; 2 Corinthians 2:16). Although a great multitude will be saved during the judgments of the Tribulation (Revelation 7:9, 14), there will be even more who determine to resist all the more stubbornly (6:15-17; 18:20, 21; 16:9). Similarly, today the preaching or reading of the book of Revelation will bring great blessing to many, but will also harden others, eliciting from them only ridicule or anger.

In summary, mankind will continue to go on its way, and the wicked will act wickedly and the righteous will act righteously. But the Lord Jesus is aware of all and when He does come, the destinies of men will be sealed.

2.7. The promise of reward at the Lord's coming (22:12)

Verse 22:12

This verse begins with a verbatim quote from 22:7, "Behold, I am coming soon," which is:

1. a major emphasis of this epilogue (22:7, 12, 20); and

2. a further basis for the exhortations of 22:11.

Who is the speaker? Certainly, the first person singular verb "I am coming" (Greek: ἔρχομαι, transliteration: erchomai) points to the Lord Jesus. The adverb "soon" (Greek: ταχύ, transliteration: tachy) refers to time (i.e., nearness). More than two thousand years was passed, the declaration of "I am coming soon" by the Lord Jesus might appear to be another false claim of a charlatan. How soon He will come? Possible interpretations are as follows:

1. God is not bound by time. From God’s perspective, the things that have been predicted are taking place even now, so that the consummation itself is imminent indeed.

2. God inhabits eternity (Isaiah 57:15). To God the period between John’s time and ours is short, therefore it can be designated "soon."

3. In salvation history, the next eschatological event after Christ’s death, His resurrection, and Pentecost is the second coming of Christ. Since the beginning of the church era, we have been in the last days (Hebrews 1:2). Thus, it is still "soon" in salvation history.

4. John was transported in spirit forward to the end time (Revelation 1:10; 4:2), so that he could say from that perspective the time is "soon."

The nearness of the return of the Lord Jesus is emphasized throughout the New Testament especially in the book of Revelation (1:1, 3, 3:11; 22:7, 20) is the basis for the call to ethical commitment. The point is that our Lord Jesus is coming suddenly as a thief who comes without announcement (1 Thessalonians 5:2; Revelation 16:15), therefore we had better be ready at all times, lest he find us unprepared like the ten virgins (Matthew 25:1-13) or the servant who wasted his talent (Matthew 25:14-30).

The Lord Jesus’ second assertion, "My reward [is] with Me, to render to every one according to what he has done," is an allusion to Isaiah 40:10 and 62:11. What is prophesied of the Lord Yahweh in Isaiah is now prophesied by the Lord Jesus to be fulfilled in Himself, another of the many affirmations of the Lord Jesus’ deity found in the book of Revelation. Please see below table for comparison:

COMPARISON AMONG ISAIAH 40:10, ISAIAH 62:11 AND REVELATION 22:12

In Isaiah, the "reward" does not allude to anything that Israel deserves for her obedience or that God owes to the nation (Isaiah 40:13-14; cf. Job 41:11; Romans 11:34-35). It refers to the:

1. deliverance of God’s people from the exile (Isaiah 40:10); and

2. salvation (Isaiah 62:11).

However, in Revelation, the wording of Isaiah has been interpreted to refer to the works of righteous and unrighteous, for which they are either blessed or judged. This time, instead of promising a blessing as He did in Revelation 22:7, He promises a judgment that will differentiate between the evil and the righteous. He is coming as a rewarder in both a positive and a negative sense. Here, the "reward" is eschatological, and refers to the:

1. eternal recompense to the believers for their faithful services (cf. Revelation 11:18; 14:13); and

2. punishment of unbelievers according to their works (18:6; 20:13).

So again, as in verse 7, the Lord declares the suddenness of His return. But here He emphasizes to us His return will mean a dispensing of rewards according to a believer's faithfulness, "according to what he has done," i.e., according to how a person has used his time and talents. Salvation is totally by grace, but rewards are dependent on our works.

2.8. The promise and statement of Christ's eternality (22:13)

Verse 22:13

At various points in the book of Revelation, God has been referred to as "the Alpha and the Omega" (1:8; 21:6) and "the beginning and the end" (21:6), and Christ has been called "[the] first and [the] last" (1:17; 2:8). Now all these titles, which are used in the Old Testament of God (Isaiah 41:4; 44:6-8; 48:12), are combined and applied to Christ to highlight His deity.

The titles refer to the sovereignty of God and Christ over history. They control the beginning of creation and its end, and therefore they control every aspect of history in between. Since this is the only passage to contain all three titles, it has the greatest emphasis of them all on the all-embracing power of Christ over human history. These are the perfect titles to occur between the emphasis on Christ’s coming as a rewarder in Revelation 22:12 and the warnings to the believers and the unregenerate in 22:14-15.

2.9. The promise of blessing to those who wash their robes (22:14-15)

Verse 22:14

Following the appropriation of the three titles to Himself, the Lord Jesus pronounces the seventh and final beatitude of the book (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7; 22:14) on "those who wash their robes" (cf. 3:4; 7:14; 1 Corinthians 6:11). This final blessing deals with the ultimate issues of life:

1. access to the tree of life (22:2); and

2. entrance to the new Jerusalem city (21:25).

A washed robe is one which has been made white and clean by faith in the person and work of the Lord Jesus Christ (2 Corinthians 5:19, 21; Philippians 3:9). The allusion is to the heavenly multitude who in Revelation 7:14 have washed their robes and made them white in the blood of the Lamb. These described in this beatitude have repented, and clothed themselves in the pure white linen that stands for the righteous deeds of the saints (cf. 19:8).

The verb "wash" (Greek: πλύνοντες, transliteration: plynontes) is present tense points to a continuous washing. There is a sense in which the saved are washed once and for all (e.g., Revelation 7:14, where the tense is the aorist). But we so easily defile ourselves day by day as we live with the pressures of the world that it is necessary for Christ’s own to be cleansed continually (1 John 1:7). We are reminded of the soiled robes of those in the church of Sardis (Revelation 3:4-5).

Christ gives those who wash their robes a new "authority to the tree of life" which is the authority to eat the fruit of the tree. The noun "authority" (Greek: ἐξουσία, transliteration: exousia) which means right or power, is frequently used in the book to depict the authority or power of the saints over the nations (2:26) or of demonic forces over their followers (9:3, 10, 19). Here, it symbolizes the new access of God’s people to the tree of life, an image taken from the new Eden of 22:1-5 to mean eternal life. The overcomer in the church of Ephesus receives a similar promise in 2:7. Adam and Eve after they had sinned were expelled from the garden lest they eat of that fruit and gain eternal life as sinners. Now that the blood of Christ has cleansed the saints from sin, they regain that "authority" to live eternally (cf. 20:6).

All believers may "enter the gates into the city" (cf. Psalm 118:20; Isaiah 26:2; Revelation 21:25). The sequence of placing authority over the tree of life before access through the gates of the city has seemed illogical to some, but this is not faulty logic. It is a case of referencing the greater privilege first because it includes all others, including entrance to the city. The gates of the New Jerusalem are never shut (21:25). Like 21:25-27, the picture here is one of total peace and security, an eternal city that is constantly open to its citizens.

Verse 22:15

The opposite of the blessing promised in verse 14 is denial of access to the city. The adverb "outside" (Greek: ἔξω, transliteration: exō) refers to the position of those who are outside the new Jerusalem city. The image of unbelievers barricaded forever outside the city (21:27) is paraphrased here. The verse is not a command — "out, you dogs" — for the rebels to leave the city. Such people could never have gained access to the city in the first place, because they are totally distinct from the new heaven and the new earth. They cannot be commanded to leave, since they are already outside (20:15; 21:8).

The verse does not intend to teach that all wicked people will be living just outside the city in the eternal state due to the following reasons:

1. All wicked people will be in the lake of fire (20:15; 21:8).

2. It symbolizes exclusion and shame (cf. Leviticus 24:14, 23; Hebrews 13:12-13).

3. This verse is to be read as a pastoral warning to John’s hearers (cf. Revelation 3:4-5). It simply describes the future with the imagery of the present.

Unbelievers are characterized as being excluded and are described as:

1. dogs;

2. sorcerers;

3. immoral persons;

4. murderers;

5. idolaters; and

6. everyone who loves and practices lying.

This is the third description of unsaved people (cf. 21:8, 27). The "dogs" is a metaphor for the morally impure as it is throughout Scripture. They represent:

1. male prostitutes (Deuteronomy 23:18);

2. evil people (Psalm 22:16, 20);

3. fools (Proverbs 26:11);

4. those unworthy of God’s truths (Matthew 7:6; Mark 7:27);

5. Gentiles (Matthew 15:26); and

6. Judaizers (Philippians 3:2-3).

The "sorcerers, murderers, idolaters, immoral persons, and liars" are mentioned and discussed in 21:8. The repetition of these categories in the concluding verses of the book is for emphasis. This fact is stressed with the addition of the verbs "loves" and "practices" in the phrase "everyone who loves and practices lying." The addition underscores the depth of sin when a sinner turns the truth into a lie and takes great delight in doing so.

As in the former description of the unsaved, the issue is not that they have at some time committed sins of this character but rather that these are the habitual characteristics of their lives. Having failed to accept Christ as their Saviour, they must continue in their sin (John 8:24). This promised fate certainly served as a warning to people in the churches not to fall into apostasy with its associated vices (cf. Hebrews 2:1; 3:12-13; 4:1, 11).

2.10. The certification of the promises to the churches (22:16)

Verse 22:16

The Lord Jesus identifies Himself as the speaker with the use of the first person pronoun "I" (Greek: Ἐγὼ, transliteration: Egō), common in Paul’s epistles (Galatians 5:2; Ephesians 3:1; Colossians 1:23; 1 Thessalonians 2:18; Philemon 1:19) and in Revelation (1:9 and 22:8). This is the only place in Revelation where the Lord Jesus identifies Himself using the first person, is to:

1. demonstrate that the book is not the product of an individual fancy (cf. 1 Peter 1:21);

2. stress His role in producing this book so as to strengthen its authority (cf. Revelation 21:7, 12); and

3. bolster John’s case in the face of the competitive atmosphere among the professing prophets that prevailed in the seven churches at the time (2:2, 20-21).

In 1:1, God sent His angel to John, while here the Lord Jesus claims that He has sent His angel. The verb "sent" (Greek: ἔπεμψα, transliteration: epempsa) is the same verb used in John 20:21 for the Lord Jesus’ sending of the apostles to represent Him to spread the gospel. Here, the Lord Jesus sending His angel is "to testify to you these things for the churches."

"My angel" is the same as "His angel" in Revelation 22:6. What God does, the Lord Jesus does also. It has the significance of:

1. emphasizing the union between God and the Lord Jesus; and

2. indicating the divinity of the Lord Jesus.

The verb "testify" (Greek: μαρτυρῆσαι, transliteration: martyrēsai) refers to the act of bearing witness to the prophetic word that the Lord Jesus passes on to His people (1:2). It appears three times in these concluding verses (22:16, 18, 20), therefore it signifies to confirm "these things" (i.e., the contents of the whole book) passed on and delivered to the recipients.

The primary exegetical problem in this passage is that of determining to whom the plural pronoun "you" (Greek: ὑμῖν, transliteration: hymin), and the plural noun "churches" (Greek: ἐκκλησίαις, transliteration: ekklēsiais), refer. Do they refer to the same or different groups? There are a number of ways to understand the "you":

1. "You" as synonymous with "the churches." The plural could mean that the message is simply addressed to all of John’s readers. However, grammatically, this view is improbable since it would mean the churches are given a message for the churches.

2. Human messengers who are representative of the seven churches in Asia. In the early chapters a message was addressed to the angel (i.e., messengers) of each church (1:20; 2:1, 8, 12). The messenger of the church as one who send letters to the church and read letters for the church.

3. A circle of John’s prophetic colleagues within the seven churches in Asia. These prophets probably aided John in circulating the book to the churches, and helping them understand the prophecies of this book. This would fit well with the mention of such a group of prophets in 22:9. This is the best interpretation.

Due to the above reason, the overall progression of revelation is: God to Christ to an angel to John to his prophetic colleagues to the churches. The ultimate recipients are the seven churches in Asia, but these churches represent symbolically the universal church that is present throughout the world in different time and place.

The Lord Jesus declares, "I am the root and the offspring of David, the bright and morning star." As in the Gospel of John, "I am" (Greek: ἐγώ εἰμι, transliteration: egō eimi) becomes a title of the Lord Jesus (John 8:58; Revelation 1:8, 17; 2:23; 22:13, 16) and designates Him as Yahweh of Exodus 3:14; Isaiah 41:4; 44:6; 48:12. Here, two further titles are added to anchor the reality of who He is:

1. the root and offspring of David; and

2. the bright morning star."

In Revelation 5:5, the title was only "root of David," but now "offspring" is combined with the previous name. The noun "root" (Greek: ῥίζα, transliteration: rhiza) means origin, source, or ancestor. The noun "offspring" (Greek: γένος, transliteration: genos) means descendant. The Lord Jesus declares Himself to be both the "root" (i.e., ancestor) and the "offspring" (i.e., descendant) of David. That phrase sums up the biblical teaching on Christ’s two natures:

1. As God, He is the Creator of all men, He is David’s "root" (Matthew 22:42-45; Mark 12:35-37; Revelation 5:5).

2. As Man, He descended from David, He is David’s "offspring" (2 Samuel 7:12-16; Psalm 132:11-12; Jeremiah 23:5; 33:15; Matthew 1:1-6; 9:27; 15:22; 21:9; Luke 3:31; Romans 1:3; 2 Timothy 2:8).

The Lord Jesus was the ancestor of David as well as His descendant. Consequently, He fulfills all the prophecies concerning David’s descendants would be the Messiah (Isaiah 11:1, 10) who would:

1. deliver God's people (Psalm 130:8; Matthew 1:21); and

2. establish God’s kingdom (2 Samuel 7:12-16; Isaiah 9:6; 11:10; Jeremiah 23:5; 33:15-16; Ezekiel 34:23; 37:24-25; Zechariah 3:8; 6:12-13; Matthew 1:32-33; Luke 1:32-33; Romans 15:12).

His final title is "bright and morning star" (Greek: λαμπρὸς καί ὀρθρινός ἀστὴρ, transliteration: lampros kai orthrinos astēr). The appearance of the morning star heralds the dawn of a new day and the conclusion of the night. It recalls the oracle of Balaam, who said that a star would rise from Jacob to rule the nations (Numbers 24:17). This too highlighted the Lord Jesus as the Warrior Messiah, and together the two titles stress His glory and power over the enemies of God.

The angels of God were called "morning stars" (Job 38:7). However, there was one angel identified as "Lucifer" (Hebrew: הֵילֵ֣ל, transliteration: hêlēl) also means bright morning star (Isaiah 14:12), who:

1. led the angelic rebellion against God (Isaiah 14:12; Revelation 12:7-9);

2. attempted to be God (Isaiah 14:13-14);

3. was the anointed Cherub (Ezekiel 28:14, 16); and

4. was the old serpent, Satan (Revelation 12:9).

The entire history of the world had been occupied with the conflict of the ages between Christ and Satan. Satan had claimed to be the rising star of the heavens, who would exalt his throne above the stars of God (Isaiah 14:13, 14), but now his star had fallen from heaven (Revelation 12:7-9), and he was thrown into the lake of fire forever (20:10). The conclusion seems inescapable that the Lord Jesus intended for this title to call final attention that He, not Satan, is the true "bright and morning star." In this role He satisfies the promise to the Thyatiran overcomers (2:28). This is, thus, a reminder to all His people in the churches, that they should watch through the night for His coming, not being led astray by Lucifer. So, the Lord Jesus, as the "bright and morning star," heralds and assures us of the conclusion of this long night of Tribulation, and the coming of a new eschatological day which will begin by the rapture of the church to be followed by the Millennium at the end of the Tribulation, and then the eternal state.

2.11. The Request and the Promise of Life without Cost (22:17)

Verse 22:17

The immediate response to this gracious and triumphant word from the Lord Jesus (22:12-16) is a request from the "Spirit" and the "bride." The "Spirit" is the Holy Spirit who speaks either directly or through the Spirit-inspired prophets (2:7; 19:10). The "bride" who is the wife of the Lamb (19:7-8), is the ultimate church entering the new Jerusalem (21:2, 9-10). But what is the difference between the "one who hears" in the next phrase and the "bride"? Most likely the "bride" is the ultimate church of 21:9-10, which is seen in its victory and joy, and constituting all who will inherit eternal life, while the "one who hears" is the current church that hears:

1. the prophecy in 1:3 and 22:18; and

2. the letters to the seven churches in Asia (2:7, 11, 17, 29; 3:6, 13, 22).

In other words, the "bride" will be the triumphant people of God in the future, John now applies the name to the church on earth as she awaits her redemption (cf. 2 Corinthians 11:2; Ephesians 5:31-32).

The key verb of the verse is "come." Grammatically, the first and second "Come" (Greek: Ἐλθε, transliteration: Elthe) are in second person singular imperative, while the third "come" (Greek: ἐλθέτω, transliteration: elthetō) is in third person singular imperative, all of them expressed a request or an invitation for the recipient to come. This request is susceptible of two very different interpretations:

1. The first two requests are addressed to the Lord Jesus to "come" again to reward His people, and the third is addressed to human beings to "come" to the Lord Jesus for salvation. This fits the context (Revelation 22:7, 12, 20). However, this interpretation has the following problems:

   1. It is a bit jarring if the subject of the coming shifts from Christ to human beings.

   2. If the "Spirit" and the "bride" are indeed talking to the Lord Jesus, the suggestion is that they do not believe Him will honor His promise unless they intervene with a request. Therefore, such request is either redundant or a demonstration of a lack of faith in Him.

   3. The "Spirit" and the "bride" enjoy an intimate relationship with the Lord Jesus, and they trust that He is coming soon. No further action on their part is necessary unless it is to encourage those who are not yet believers to repent and prepare themselves properly for Christ’s coming.

2. All three requests are addressed to human beings. The "Spirit" issues the invitation through the prophets for men everywhere to "Come," the church echoes the invitation saying, "Come." Those who hear and heed the invitation add their voices saying, "come," and in conclusion John adds his own words inviting all who read his prophecy to "come" and "take the water of life freely." Personally, I prefer this interpretation because of the following merits:

   1. The invitation to come is an urgent request for the day will arrive when it is too late. Such urgency is properly reflected by its threefold repetition.

   2. A request to those who have yet to believe the Lord Jesus fits nicely with John’s image of a gracious God, who even at the end extends invitations to non-believers to repent.

Then we read, "let the one who hears." This refers to any person who really hears the message of this book in the current church on earth, including catechumen, backslidden Christians, and faithful Christians, who are ready to listen and act on the request. The effect of this hearing should be a desire to reach others for Christ. So, they also say, "Come." Both the ultimate church and the current church on earth call for the readers to "come" to Christ. This expresses the responsibility of believers to invite men to Christ (Matthew 28:19-20; Mark 16:15; Acts 1:8), and of the responsibility of those invited to respond (cf. Isaiah 55:6; 2 Corinthians 6:2b). The invitation to come is an urgent request for the day will arrive when it is too late. Now is a day of grace, but a day of judgment is imminent. Though multitudes will come to Christ during the Tribulation (7:9), it will be a day when being a believer will be the most difficult in man's history.

The readers are called to examine themselves whether they are "the one who is thirsty," that is spiritual thirst (Matthew 5:6; John 6:35; 7:37; Revelation 7:16) for drinking the water of life (cf. Isaiah 55:1; Revelation 21:6). Though this invitation could address the stranger who sometimes attended Christian worship (cf. 1 Corinthians 14:23-24), plenty of the regular attenders had not yet attained the category of an overcomer, as the seven messages of chapters 2-3 make very plain. They too needed to respond. The question is whether these calls:

1. unbelievers to Christ; or

2. believers to a closer walk with Christ.

Certainly, the major purposes of the book are:

1. to evangelize those who are lost; and

2. to call back to Christ those church members who are straying, such as:

   1. the churches of Sardis and Laodicea;

   2. those who have joined the Nicolaitan cult in Ephesus, Pergamum, and Thyatira.

So, unbelievers are called to repentance, and Christians are called to a closer walk with Christ.

The final phrase "let the one who desires take the water of life freely" refers to anyone who wants the eternal life which our Lord Jesus seeks to offer. As Isaiah 55:1 says, "Come, everyone who thirsts, come to the waters ... without money and without price" (Isaiah 55:1; cf. Matthew 5:6; John 4:14-15; 7:37; Romans 3:24; Revelation 21:6). The "water of life" is offered "freely" (cf. Isaiah 55:1) because the Lord Jesus paid the price for it through His sacrificial death on the cross (Romans 3:24). To respond to the call to come is to accept the Lord Jesus Christ as personal Saviour. To those who do so, eternal life is offered freely.

2.12. The Prophecy Is Complete (22:18-21)

The structure of this section is straightforward. It consists of:

1. a concluding warning against anyone adding to the words of this book, or subtracting from them (22:18-19);

2. a liturgical invocation and response (22:20); and

3. a final benediction (22:21).

The shape of these final verses bears a remarkable resemblance to the final verses in Paul’s first letter to Corinth (1 Corinthians 16:21-23). Please see below table for comparison:

2.12.1. The concluding warning of the prophecy (22:18-19)

In 22:18-19, we have a solemn warning against tampering with the meaning and truth of this book. The identification of the speaker in these verses is not clear. The writer does not specify who is meant by the emphatic first person singular pronoun "I" (Greek: ἐγὼ, transliteration: egō) in this place. There are three theories about the source of 22:18-19:

1. The words are inserted by a later editor and so are not genuine. The copyists added these verses to try to protect the content of the book of Revelation during copying. However, this view has the following problems:

   1. They violated their own standard by making the addition.

   2. There is no manuscript support their absence from the book.

2. John had been the source of 22:17, it is quite possible that he continued his words in 22:18-19.  However, this theory has the following problems:

   1. John is not the ultimate source of 22:17, assigning 22:18-19 to him cannot account for the emphatic "I" in 22:18.

   2. John nowhere else in the whole book assumes such an authoritative tone as these two verses have.

3. The Lord Jesus most likely is the speaker because of the following reasons:

   1. The Lord Jesus is the speaker in 22:16 and the witness in 22:20, He probably speaks here.

   2. Only the Lord Jesus has this kind of authority.

2.12.1.1. The first offense with its penalty (22:18)

Verse 22:18

2.12.1.2. The second offense with its penalty (22:19)

Verse 22:19

The other side of the warning is equal in severity to the first, "God will take away his part from the tree of life and from the holy city." The taking away of "his part" from "the tree of life" (cf. 22:2, 14) and "the holy city" (cf. 21:2, 10; 22:14) is open to two possible meanings:

1. It may mean that a saved person can lose his salvation by subtracting the words from the book of Revelation. There is a strong sense of warning against apostasy throughout the New Testament (John 15:1-8; Hebrews 6:4-8; 10:26-31; 2 Peter 2:20-21; 1 John 5:16; Revelation 2:5; 3:3; 21:8; 22:18-19), and since it is directed at members of the seven churches, the warning is valid within other church members as well. Thus, the reader is warned here that distorting God’s message in these prophecies is equivalent to apostasy, and the person guilty of it will become an apostate unbeliever in God’s eyes.

2. It refers to a denial of final salvific reward for those false Christians. The warnings in 22:18-19 are directed to all in the church community, as the warnings of Deuteronomy were addressed to all Israelites. In fact, most of the corruptions of the Bible manuscripts have been attempted by those professing Christians. Infidels have little interest in attempting such changes, and little influence to make them received by the church. A genuine Christian would never tamper with these Scriptures. This view is most plausible because the repeated characteristic highlighted in the closing portion of the book is not that of genuine believers losing their redeemed status but of the counterfeit (i.e., liars) in the Christian community who will not receive the final reward (cf. 21:8, 27; 22:15).

In the final section of Revelation, "the new Jerusalem" is described (21:2-27), and "the tree of life" is mentioned (22:2). These two inheritances summarize all the bliss promised to the saints by this book (cf. 2:7; 3:12). Therefore, the exclusion from "the tree of life" and "the holy city" must be regarded as an eternal punishment.

2.12.2. The liturgical invocation and response (22:20)

Verse 22:20

After the Lord Jesus’ solemn testimony to the preceding words (22:18-19), John adds a brief concluding remark and benediction. The identity of "the one testifies" must be the Lord Jesus since the statement in 22:20b, "Surely I am coming soon," can only be attributed to Him. The Lord Jesus is once again, "he who testifies" (1:5; 3:14; 22:16, 18), pointing once more to the Lord Jesus as the divine source and guarantor of the prophecies. The pronoun "these things" (Greek: ταῦτα, transliteration: tauta) refers immediately to 22:12-19, but ultimately to the contents of the whole book (cf. 22:16).

"Surely" (Greek: ναί, transliteration: nai) is a particle of affirmation used here to indicate with solemn assurance the truth of the statement immediately following. The verb "I am coming" (Greek: ἔρχομαι, transliteration: erchomai) which is in prophetic present tense, refers to the future second coming of Christ. The Lord Jesus concludes His testimony by saying, "Surely I am coming soon" (cf. 2:16; 3:11; 22:7, 12). That is, He assures the churches that He will return, which He promised at His first coming, will soon occur, and thus bring to completion what He has revealed throughout the book. It is conceivable that future preliminary comings of the Lord Jesus culminating in the last coming are also in mind, such as His coming for the following events:

1. the rapture of the church;

2. the battle of Armageddon; and

3. the establishment of the Millennial kingdom.

As mentioned in 22:7, the final adverb "soon" (Greek: ταχύ, transliteration: tachy) has to do with the suddenness in which an event occurs. The point is that our Lord Jesus is coming suddenly (1 Thessalonians 5:2; Revelation 16:15), therefore the Christian community should always live under the expectancy of His imminent coming.

The response to the Lord Jesus’ promise is formulated in a prayer that is the last petition in Scripture, "Amen. Come, Lord Jesus." John adds his "amen" (Greek: ἀμήν, transliteration: amēn) in response to the Lord Jesus’ "surely" (cf. 1:7). This represents his absolute faith in the Lord Jesus’ promise. It is a prayer of John, signifying his solemn and cheerful assent to what the Saviour had said, that He would come quickly. It is the utterance of a strong desire that it might be so.

The verb "come" (Greek: ἔρχου, transliteration: erchou) is present imperative which is used only in situations of strong emotional stress. Here, it is used in response to Christ’s promise to come soon, perhaps communicating an urgency to the audience. However, it is important to recognize that the context of this concluding prayer is indeed a situation of extreme need and stress, therefore the use of the present imperative is appropriate.

This verse and the next are the only ones in Revelation that refer to the Lord Jesus Christ as the "Lord Jesus" (Greek: κύριε Ἰησοῦ, transliteration: kyrie Iēsou), though this title is common in other New Testament books (e.g., 1 Corinthians 5:4; 16:23; 1 Thessalonians 4:2; Philippians 4:23; Philemon 1:25; Titus 2:13). It acknowledges the Lord Jesus’ deity, and thus His right to judge.

The combination "Come, Lord" (Greek: ἔρχου κύριε, transliteration: erchou kyrie) is the equivalent of "Our Lord, come" (Greek: Μαράνα θά, transliteration: Marana tha) which is the Greek transliteration of the Aramaic (Aramaic: מָרַנָא תָא, transliteration: tā’ māranā’) in 1 Corinthians 16:22. The petition encompasses several dimensions of meaning:

1. It is addressed directly to Christ, which presupposes that Christ is already present among the readers. They can speak to him because He now walks among them (Revelation 1:12-20; 2:1).

2. It has an eschatological aspect, asking Christ to come in a final way to defeat evil and bring the redeemed eternal life (22:12-14).

3. It is flexible enough to include preliminary "comings." Christ spoke of His coming to specific congregations for disciplinary action (2:5, 16; 3:3).

4. The Aramaic petition for Christ’s coming was used at the close of the meal in the Eucharistic liturgy (Didache 10:6).

Though the book of Revelation concerns itself with a broad expanse of divine dealing with men including the time of Tribulation, the Millennium, and the eternal state, for John the important event is the coming of the Lord Jesus for him at the rapture of the church. For this his heart longs, not only because he is on the Island of Patmos in suffering and exile but because of the glorious prospect which his eyes have beheld and his ears have heard.

2.12.3. The final benediction (22:21)

Verse 22:21

The grace of the Lord Jesus [be] with all. [Amen].

The final "Amen" is probably a scribal addition in view of the weakness of manuscript evidence supporting its inclusion, may have been added for liturgical usage.

2.13. Conclusion

Genesis had opened human history, Revelation closes it. Genesis describes Adam and Eve walking and talking with God, Revelation describes people worshiping and living with God face-to-face. Genesis describes a garden with an evil serpent, Revelation describes a perfect city with no evil. The Garden of Eden was contaminated by sin, but paradise is re-created in the new Jerusalem. 

God inspired this book to encourage beleaguered Christians, telling us that in reality our suffering was temporary, and our final victory was certain. The Lord Jesus controls human history, forgives sin, and will re-create the earth and bring lasting peace. Revelation is a book of hope. It shows that no matter what happens on earth, God is in control. It promises that evil will not last forever. And it depicts the wonderful reward that is waiting for all who accept the Lord Jesus Christ as Savior.

The book of Revelation ends with an urgent prayer, "Come, Lord Jesus." In a world of problems, persecution, evil, and immorality, we are encouraged to wait for His return by faith.

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