In this final section of the book John reported concluding information and instructions that God gave him. He did this to comfort and caution his readers and to affirm the authority of this book.
"The concluding paragraphs of the Revelation sum up and press home on the reader's conscience the foremost practical lessons of the book."780
This section consists of verbal exchanges between an angel and John, and between Jesus and John. Three emphases mark this epilogue.781First, this prophecy is genuine (vv. 6-7, 8-9, 16, 18-19). Second, Jesus will return imminently (vv. 6-7, 10, 12, 20). Third, the unfit should beware, and the faithful should take courage (vv. 11-12, 15, 17-19). The whole epilogue is very similar to the first chapter in many ways.
22:6 The angel who had been revealing the new creation to John, one of the angels who had the seven bowls (21:9), continued to speak to him.782He assured John that the things prophesied to happen soon (4:1-22:5), which John had just seen, were faithful and true (cf. v. 6; Dan. 8:26).783
"No book in the Bible has a more pointed attestation, a stronger safeguarding against tampering, or a more urgent recommendation for study and observance than does the Apocalypse, especially in its Epilogue."784
The angel proceeded to explain why these words are faithful and true. It was the Lord, the God who inspired the prophets, who had revealed what John had received. The spirits of the prophets are their own spirits (cf. 19:10). God had sent His angel to reveal these things to His bond-servant John, who was one of the prophets. Specifically, He had revealed things that must happen soon. The purpose of this verse is to stress the authenticity of this revelation and to encourage anticipation of its fulfillment.
This statement reinforces a futuristic interpretation of Revelation. The book deals with events yet future. It also indicates that God intended the reader to understand this book. It is a revelation, not an incomprehensible mystery, even though much of the revelation is symbolic and difficult to understand.
22:7 Probably the angel relayed these words of Christ (cf. vv. 12-13) to John (cf. 16:15). Jesus Christ promised to return soon (cf. vv. 12, 20; 3:11).785The Greek word translated "quickly"(tachy) means "soon."The Second Coming is the great climactic event in view through most of this prophecy, but applying this word about imminence to the Rapture is certainly legitimate.786
". . . it is quite evident that He would have us live in the constant expectation of His advent being imminent."787
The book closes as it opened, with a special blessing for those who pay attention to what it teaches (1:3; cf. 16:5). Here, however, the speaker is Christ, whom the angel apparently quoted. John evidently wrote this book as his visions transpired (cf. 10:4).
It is ironical that people have neglected this book even though it contains more promises of blessing than any other book in the Bible. All of us should continue to study it.
22:8 John resumed addressing the reader, which he had not done since 1:1, 4, and 9. He affirmed the angel's words that the prophecy was genuine. He himself had heard and had seen the things that he had recorded (cf. Dan. 8:15; 12:5). He was an eyewitness of these things (cf. John 1:14; 19:35; 21:14; 1 John 1:1-3; 4:14).
John confessed that when he had heard and seen these things he reacted by worshipping the angel who revealed them to him (cf. 19:10). It was the revelation of the new creation that evidently moved John to respond this way a second time. John's strong reaction further attests the genuineness of the revelations that he had received.
22:9 This angel also rebuked John for worshipping him (cf. 19:10).788People should worship God, not His servants. The angel presented himself as a fellow-servant of John's; they both served God. He said he also served the other prophets besides John as well as all believers who pay attention to what God has revealed in this book. The specific mention of the prophets as a special group of believers here heightens respect for all prophecy and this prophecy in particular.
22:10 John received instruction from the angel to leave his book open. He was not to close it because the fulfillment of the events predicted was near, and people needed to be aware of them (cf. 1:11). God had told Daniel to seal his prophecy, evidently because there was more prophecy to come (Dan. 8:26; 12:4, 9-10; cf. Rev. 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.
22:11 The angel gave John this warning to pass along because the time is near (v. 10). This is a strong warning not to put off becoming a believer in Jesus Christ. It presents the hopelessness of the final state of unbelievers. When Christ comes, people will not be able to change their destiny. What they are then they will remain forever. People should not expect some second chance in the future but should make the decision about worshipping God now in the light of what they have read in this book.
"It is not only true that the troubles of the last days will tend to fix the character of each individual according to the habits which he has already formed, but there will come a time when change will be impossible--when no further opportunity will be given for repentance on the one hand or for apostasy on the other."789
"All four parts of v. 11 indicate with a tone of irony the fixity of state in which the good and the evil find themselves at a time when no further opportunity for repentance remains. The lesson is, Change while there is time.'"790
This verse does not teach that for some people repentance and conversion are impossible (cf. v. 17). It is a guarantee of personal responsibility for one's decisions (cf. Ezek. 3:27; Matt. 11:15; Rev. 2:7; 13:9; et al.).
22:12 Jesus Christ repeated His promise to return soon (v. 7, cf. 1:3; 22:20).
"Nowhere is a date set, nor was there any definite promise that the consummation would occur within the lifetime of the first century Christians. Nevertheless, the possibility of the Lord's advent was always present."791
His words continue through verse 19. Instead of promising a blessing, as He did earlier (v. 7; 16:5), this time He promised to judge. He will reward both the good and the bad. This is a reward that He has to give. This prospect strengthens the warning in verse 11. Jesus Christ will judge all people finally on the basis of their works (cf. 20:12; Jer. 17:10; 2 Cor. 5:10-11).
"Whereas salvation is of grace, rewards are according to works."792
"God givesus His salvation, but He paysus for our good works."793
In view of Jesus Christ's soon return Christians should be diligent to lay up treasure in heaven while we have the time (Matt. 6:19-21).
22:13 Jesus Christ offered three titles for Himself that give assurance that He can and will fulfill His former promise to reward (cf. 1:4, 8, 17; 2:8; 21:6). Jesus Christ, as well as God the Father, is the Alpha and Omega (cf. 1:8; 21:6). This title stresses His eternality and sovereignty. "The first and the last"is also a title for Christ (1:17; 2:8) and the Father (Isa. 44:6; 48:12). It emphasizes that God is the cause and goal of history. "The beginning and the end"describes God in 21:6 and Christ in Hebrews 12:2. It means that He finishes what He starts.794
22:14 This final blessing in the book (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7) announces God's favor on those who cleanse themselves by turning to Christ for salvation (cf. 7:14; 21:27). The robe one wears is a figure for one's works, which others see (19:8; cf. 7:14).
People who wash their robes in the blood of the Lamb will have access to the tree of life (i.e., they will live forever in the new creation). They will also enter the New Jerusalem by its gates (i.e., they will be able to enjoy intimate fellowship with God).
22:15 The opposite of the blessings described in verse 14 is exclusion from the New Jerusalem, namely, eternity in the lake of fire (20:15; 21:8). Jesus described the people who will not enter the city by the works that mark their lives of unbelief. "Dogs"is a metaphor for the morally impure (cf. Deut. 23:18; 2 Kings 8:13; Ps. 22:16, 20; Isa. 56:10; Matt. 7:6; 15:26; Mark 7:27; Phil 3:2-3). In John's day dogs were wild, aggressive scavengers.795Their fate should warn believers not to fall into apostasy and its associated vices.796The other types of individuals named here appear in other lists of wicked unbelievers (cf. 21:8).
22:16 The combination "I Jesus"occurs nowhere else in the New Testament. Here Jesus used it to stress His role in producing this book and so to strengthen its authority (cf. vv. 7, 12). "My angel"is the main angel who revealed this material to John (cf. v. 6). The angel gave the whole revelation ("these things") to John, but it was ultimately for all the churches, not just the seven churches of Asia Minor (cf. 1:4; chs. 2-3).
David founded old Jerusalem, but David's greatest son will establish the New Jerusalem. However, Jesus was the ancestor of David as well as His descendant, the root as well as the offspring of David. Consequently He fulfills all the prophecies concerning David's family. Jesus also called Himself the morning star prophesied to come the second time (cf. 2:28). The appearance of the morning star heralds the dawn of a new day. Similarly the Lord's second coming will herald the dawn of a new day in history. He is the brightest of all personal stars, as the morning star is the brightest physical star in the sky. He is the star that shall come forth from Jacob (Num. 24:17).
"The root' is buried in the ground where no one can see it, but the star' is in the heavens where everyone can see it."797
22:17 Jesus continued speaking to John. The "Spirit"is God's Holy Spirit, and the "bride"is probably the church, not the New Jerusalem, since this appeal is to the present bride of Christ.798Jesus quoted both of these entities reiterating their appeal to Himself to come back to the earth (cf. 1:7). "The one who hears"is everyone who hears this book read in the churches, as was common in John's day. This includes modern readers of it, of course. These individuals, as well as the bride gathered corporately, should likewise pray for the Lord's return (cf. Matt. 6:10; Luke 11:2).
"If the Holy Spirit, the church, and the Apostle John knew that Christ could not return at any moment because of other events or a time period that had to transpire first, why did they command Him in a way that implied that He could come at any moment?"799
Now Jesus turned the invitation around. He invited the thirsty to come to Him and take the water of life freely (cf. v. 1; 7:16; 21:6; Isa. 55:1; Matt. 5:6; John 6:35; 7:37). Unbelievers obviously need to take their first drink of this living water, which represents Christ, but believers also need to keep slaking their thirst by coming to Him again and again. The one who is thirsty is the person who senses his or her need (cf. Matt. 5:6; John 4:10). "The one who wishes"is broad enough to include every single individual. This is an unusually winsome invitation (cf. 21:6; Matt. 11:28). Notice that the water of life costs the one who comes for it nothing. It costs us nothing, but it cost Jesus Christ greatly to give Himself for us.
22:18 Jesus continued to speak. The high degree of authority of this statement, which continues in the next verse, supports this conclusion. This warning contrasts with the invitation that the Lord just extended (cf. Deut. 4:2; 7:15; 12:32; 28:27, 60; Prov. 30:5-6; Jer. 26:2). "This book"refers to the Book of Revelation. The prophecy of it summarizes the contents of the book. Those who hear it are everyone in the seven churches and all subsequent hearers (cf. 1:3). This includes copyists, translators, and teachers of it.
"He is not concerned about possible mechanical errors in transmission or mistakes of judgment in interpreting his message, but in deliberate distortions and perversions of it."800
Adding material to or deleting sections from the prophecies contained in this book will result in punishment from God. Specifically God will visit the offender with the plagues written in this book. This seems to imply that anyone who does this will either lose his or her salvation or not be a believer in the first place. Another possibility is that Jesus was using hyperbole to stress the heinousness of this sin. The best solution seems to be that the plagues written in this book are severe judgments from God. What Jesus meant was that anyone who perverts the teaching of this book will experience judgment from God that is similar to the judgments that will come upon the earth-dwellers during the Tribulation. Jesus warned of plagues, not loss of salvation. How important it is to understand and communicate God's truth accurately, especially the truths God revealed in this book (cf. Gal. 1:6-7)!801
22:19 Taking away "his part"from the tree of life and the New Jerusalem does not mean he will lose his salvation either. If the person who corrupts Revelation is an unbeliever, he or she will have no part (share) in the blessings of the new creation. If he or she is a believer, the part (share) lost must be some special privilege in the eternal state. In other words, a believer who perverts the teaching of this book may lose part of his or her eternal reward. To say that a true child of God would never tamper with these Scriptures is simply naive. "Anyone"means anyone.
22:20 Evidently John now quoted Jesus' promise to come soon. Christ's promise to come soon was His response to the prayers of the Spirit, the bride, and the faithful hearers (v. 17). "He who testifies to these things"is Jesus. The things in view are the words of Jesus in verses 12-19, but beyond that everything in this book (cf. 1:2). This is the third time in this pericope that we read that Jesus Christ promised to come quickly (vv. 7, 12). How can we doubt His word?
"Nor is it here alone, but throughout the New Testament in general, that such expressions are used. Everywhere is the promised Apocalypse of the Lord Jesus represented as close at hand, liable to occur at any time. The impression thus made upon the early Christians was, that Christ might come at any day or hour, even in their own lifetime. Exactly when he would come, was nowhere told them. . . .
"Ever, as the Church moves on through time, and above all in the days in which we live, the next thing for every Christian to be looking for in this world is the coming of Christ to fulfill what is written in this Book. The Bible tells of nothing between us and that day."802
John added his "amen"affirming his belief that Jesus would come soon, and he voiced his personal petition that He would do so as He promised. This verse and the next are the only ones in Revelation that refer to Jesus Christ as the "Lord Jesus,"though this title is common in other New Testament books. It acknowledges Jesus' deity and thus His right to judge.
This benediction wishes God's enabling grace on all who read the book.
"As in revelation, so in history: graceshall have the last word!"803
God's grace makes faith, for the unbelieving reader, and faithfulness, for the believing reader, possible (cf. 1:4). This benediction is a prayer that all its hearers and readers may respond to the revelation of this book appropriately. It is an unusual way to end an apocalypse, but it was a common way to close a first-century Christian letter (cf. 1:1).
