9 And there came unto me one of the seven angels which had the seven bowls [vials] full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. 10 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of (coming down from) heaven from God, 11 Having the glory of God; and her light was like unto a stone most precious (highly valued), even like a jasper stone, clear as crystal; 12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written on the gates, which are the names of the twelve tribes of the children of Israel: 13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. 15 And he that talked with me had a golden reed (measuring rod) to measure the city, and the gates of it, and its wall. 16 And the city lieth foursquare (four cornered; four equal angles), and the length is as large as the breadth; and he measured the city with the reed, twelve thousand furlongs (600 feet - nearly 1400 miles). The length and the breadth and the height of it are equal. 17 And he measured the wall of it, an hundred and forty and four cubits (216 feet high), according to the measure of a man, that is, of the angel. 18 And the building of the wall of it was of jasper; and the city was pure gold, like unto clear glass. 19 And the foundations of the wall of the city were garnished (adorned; arranged) with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; 20 The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. 21 And the twelve gates were twelve pearls (coral colored); each one of the gates [every several gate] was of one pearl; and the street of the city was pure gold, as it were transparent glass. 22 And I saw no temple in it; for the Lord God Almighty and the Lamb are the temple of it. 23 And the city had no need of the sun, neither of the moon, to shine in it; for the glory of God did light [lighten] it, and the Lamb is the lamp [light] of it. 24 And the nations of them who are saved shall walk (walk about; stroll) in the light of it, and the kings of the earth do bring their glory and honor into it. 25 And the gates of it shall not be shut at all by day, for there shall be no night there. 26 And they shall bring the glory and honor of the nations into it. 27 And there shall in no way [wise] enter into it any thing that defileth (is common; unholy; unclean), neither whatsoever worketh abomination, or maketh a lie, but they who are written in the Lamb's book of life.
1, 2 John saw a new (kainon from kainos - fresh; unworn) heaven and a new earth, for the first heaven and the first earth were passed away (epelthan from apo + erchoman - departed), and there was no more sea. He also saw the holy city, new Jerusalem, coming down out of heaven from God, prepared (etoiasmenon from etoimazo - made ready) as a bride adorned (kekosmemenen from kosmeo - (beautified; arranged) for her husband (man). Peter (I Peter 3:10 - 13) writes of a new heaven and a new earth after the day of the Lord, "Nevertheless we, according to his promise, look for new heavens and a new earth, in which dwelleth righteousness" (verse 13). Isaiah (65:17, 18; 66:22) prophesies, "For, behold, I create new heavens, and a new earth, and the former shall not be remembered, nor come into mind. But be glad and rejoice forever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy...For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain." The new heavens, the new earth and the new city, Jerusalem, will be a prepared heaven, a prepared earth and a prepared city for a prepared people.
No more sea! Someone wrote that as the Apostle John was exiled on the isle of Patmos and separated from friends and loved ones by the sea, he was glad to write that in the new heaven and the new earth there would be no more sea. The world without a sea? The sea is one of the grandest and most beneficent parts of this world. It is to the earth what the blood is to the body; it circulates through its every part, animates and beautifies the whole. To the ancient, however, the sea was a frightful, a fearsome and an awesome monster. Division, mutation and agitation are ideas we associate with the sea. In heaven these things will not be.
"Thou troubled sea,
Oh, troubled, fretful sea!
What can the causes be
That thy soft, silvery breast
So rarely is at rest?
"E'en when there wind is none,
And thou art let alone,
Thy heart, self-troubled, will
Keep palpitating still.
"Ah, well may thy unrest
Emblem the human breast;
Yea, the great world around
Where troubles so abound!"
(Pulpit Commentary, Vol. XXII, p. 519)
3, 4 Again a great voice arrested John, saying, "Behold, the tabernacle (skene - tent of meeting; habitation) of God is with men, and God shall dwell (skenosei from skenoo - establish permanent residence) with His peoples (plural), and they shall be His people, and He shall be their God. Although skenoo usually means a temporary dwelling, surely here it implies a permanent dwelling place. Isaiah (7:14) wrote that the great prophetic name Immanuel means "God with us." The Word was made flesh; that is, in the days of His flesh the eternal God temporarily "tabernacled" among men and then returned to heaven. In the eternal age to come, however, He will set up His dwelling place on earth and "tabernacle" here forever. One is reminded of Hosea 1:9 where Jehovah God said, "Call his name Lo-ammi; for ye are not my people, and I will not be your God," later God was heard to say (Hosea 1:11; 2:1), "Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land; for great shall be the day of Jezreel. Say ye unto your brethren, Ammi (my people); and to your sisters, Ruhamah (having obtained mercy)." Furthermore, God shall wipe away (exaleipsei from ek + leipo - blot out; erase) all tears (every tear) from their eyes; there will be no more death, no sorrow, no crying, no more pain (the negatives ouk, oute are repeated here), for the former things are passed away. There are many things (Isaiah 35:10; 65:19; Revelation 7:17) that will be missing in the new heaven and the new earth, but we can say, "good riddance." These are the results of sin and death.
There is no flock, however watched and tended,
But one dead lamb is there!
There is no fireside, howsoe'er defended,
But has one vacant chair.
Longfellow, "Resignation"
5, 6 The One sitting on the throne said to John, "Behold, I make all things new." The time of reconstitution [Greek - apokatastasis, translated "restitution,"] of all things, which God had spoken by the mouth of the prophets since the world began (Acts 3:21) have finally come. And he said unto John, "Write; for these words are true (genuine) and faithful (worthy to be trusted)." He furthermore stated, It is done. I am Alpha (Alpha - the first letter of the Greek alphabet - comparable to our A) and Omega (O - the last letter of the Greek alphabet - comparable to our Z), the beginning and the end. I will give unto him that is athirst (dipsontri from dipsao - thirsty) of the fountain of the water of life freely." Of course, it is thought that the One sitting on the throne is our Lord; He alone can make all things new as He did when He created all things in the beginning. Just as He can take a sinner and make him anew; He can take a ruined world, ruined by Satan and sin, and make a new world out of it. The Christian is given a new personality in regeneration (II Corinthians 5:17); he is given a new body in the rapture and the resurrection (I Corinthians 15:44, 51; Philippians 3:20, 21; I Thessalonians 4:16 and I John 3:2). At the time that it pleases God, He will make a new universe for the regenerated person's new personality and body. Just prior to our Lord's death on the cross He uttered the word, (tetelestai from teleo - it is finished; it is done - John 19:30) the plan of Jehovah God's redemption was finished.
7, 8 John was told that those who overcome (nikon from nikao - conquer) shall inherit all things, and Jehovah God will be his God, and His redeemed will be His son. The conquerors will inherit all the things which God has prepared for them. Jehovah God will be our God, and we shall be to Him as sons or His children. The Apostle Paul, quoting from Isaiah 64:4 wrote to the Corinthians (I Corinthians 2:9, 10), "But as it is written, 'Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.' But God hath revealed them unto us by his Spirit; for the Spirit seacheth all things, yea, the deep things of God." But, now outside the pale of God's grace are the fearful (deilois from deilos - afraid; cowards), the unbelievers, the abominable (bdelugmenois from bdelussomai - polluters), and murderers, and fornicators [whoremongers], and sorcerers (pharmakois from pharmakos - ones who use magical arts), and idolaters, and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death. The names of these skeptics and idolaters are not found in the Lamb's Book of Life (Revelation 20:15).
9 - 13 One of the seven angels, who previously had visited the earth and the unsaved with seven last plagues, came to John and talked with him saying, "Come here, I will show you the bride (John 3:29; Revelation 18:23; 21:2; 22:17), the wife of the Lamb." John was then carried away in the Spirit to a great and high mountain, probably where he could get a horizontal view; he was shown that great city, the holy Jerusalem descending (katabainousan from kata + baino - coming down) out of heaven from God, having God's glory and her light was like a stone most precious (timiotato from timios - highly valued), like a jasper (iaspidi from iaspis - many colored) stone, clear as crystal (krustallizonti from krustallizo - transparent like our diamond). The wall was great and high, and had twelve gates (pulones from pulon - doorways) guarded by twelve angels (honor guards?); the names of the twelve sons of Israel were written on the gates. There were three gates on each side of the city - the east, the north, the south and the west side. In Ezekiel's city (48:31 - 34) he has the tribes of Reuben, Judah and Levi on the north; the tribes of Joseph, Benjamin and Dan on the east; the tribes of Simeon, Issachar and Zebulun on the south; and the tribes of Gad, Asher and Naphtali on the west.
14 - 18 The wall of the new Jerusalem had twelve foundations (themelious from thema - a thing laid down in an architechural sense), and in them the names of the twelve apostles of the Lamb. Paul writes (Ephesians 3:20) that the church is "...built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone,..." The angel that talked with John had a golden reed (kalamon from kalamos - a measuring rod) to measure the city and the gates of it and its wall. The city lay foursquare (tetragonos - four cornered; four equal angles) - the length was as large as the breadth, and the angel measured the city with the reed twelve thousand furlongs (stadion from stadios - approximately 600 feet per furlong or 1,400 miles). Some writers question the measurement - whether the city is 12,000 furlongs in its entire circumference (350 miles on each side) or 12,000 furlongs on each side of the city (1400 miles). The length, the breadth and the height were equal; thus in a cube shape. The angel measured the wall and it was a hundred forty four cubits (a cubit was eighteen inches, so the wall was 216 feet high), according to the measure of a man, that is, of the angel. And the building (endomesis from endomeo - construction; materials) of the wall of it was of jasper; and the city was pure gold, like clear (transparent) glass (hualo from huo - like a raindrop). We are reminded of what was written about Abraham (Hebrews 11:10) "...(he) looked for a city which hath foundations, whose builder and maker is (Jehovah) God." The twelve apostles were mentioned previously as judges over Israel (Matthew 19:28; Luke 22:3). Here the foundations had the names of the twelve written on them. One is reminded of Ezekiel (40:3 - 23) where the prophet had a vision of a man with a measuring reed six cubits who measured the gates, the chamber, the porch, the pavement and windows of a temple, some say the millennial temple.
19, 20 The foundations of the wall of the city were garnished (kekosmemenoi from kosmeo - adorned; arranged) with all manner of precious stones. Some of the colors vary according to the writer, but needless to say, they will be breath-taking. The first - jasper (see verse 11); the second - sapphire (sapphiros - various shades of blue); the third - chalcedony (chalkodon - agate quartz of various colors); the fourth - emerald (smaragdos - light green in color); the fifth - sardonyx (sardonux - mixed carnelian red and white); the sixth - sardius (sardion - flesh colored); the seventh - chrysolite (chrusolithos - gold color); the eighth - beryl (berullos - pale green color like the sea); the ninth - topaz (topazion - greenish yellow); the tenth - chrysoprasus (chrusoprasos - translucent golden-green); the eleventh - jacinth (huakinthos - dark blue, almost black); the twelfth - amethyst (amethustos - clear purple or bluish violet). Many of the words identifying these stones are simply transliterations of Greek words or Hebrew words rather than translations. Incidently the list of twelve jewels adorning the foundation stones of the wall is based on the list in Exodus 28:17 - 20 and 39:8 - 14 of the twelve stones on the high priest's breastplate of judgment which was the pouch for the Urim and Thummim; the stones are somewhat identical (Beale, p. 1080). Morris writes, "There is considerable uncertainty about the exact identity of most of these foundation stones, but perhaps even this is intentional. The purpose of John's description is surely to impress upon us the indescribable glories and beauties of the holy city, reflecting its heavenly light in the translucent white and rainbow hues of its mighty jasper wall, resting upon great and brilliant foundations containing every imaginable color and variety of the most beautiful materials that an omnipotent God can manufacture" (p. 454). One cannot imagine the beauty that awaits the child of God as he enters his home prepared by our Lord.
21 - 24 The twelve gates were twelve pearls (Greek - margaritas - Hebrew - coral color); each gate a pearl, and the street of the city was pure gold, as it were, transparent (diauges from dia + auge - light shine through) glass. "The beauty of the sight is so great that John forgot to put in his verbs in the first and last clauses. That he plateia means 'the main street' is probable since it is singular. In a city so large there are many streets...The magnificence of this scene is so great and super-earthly that any human attempt to describe it before the time, except in terms of the Revelation, becomes presumption...Metallurgists agree that pure, unalloyed gold is transparent" (Yeager, p. 448). John saw no temple (naon from naos - usually described as the inner temple behind the veil) in the city; for the Lord God Almighty (kurios ho theos ho pantokrator - The Lord God Omnipotent) and the Lamb (the crucified, resurrected, ascended and ruling Sovereign) are the temple of it. The city had no need of the sun, neither the moon, to shine in it; for the glory of God did light (ephotisen from photizo - enlighten; shine upon) it, and the Lamb is the lamp of it. The nations (ethne from ethos - peoples; Gentiles) of those who are saved shall walk (peripatesousin from peri + pateo - walk about; stroll) in the light of the city, and the kings of the earth do bring their glory and honor into it. Isaiah (60:3, 5) says of Zion in the kingdom age, "And the nations [Gentiles] shall come to thy light, and kings to the brightness of thy rising...Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged, because the abundance of the sea shall be converted unto thee, the forces of the nations [Gentiles] shall come unto thee." Micah (4:1 - 5) writes of the earth's golden age. Possibly these three references refer to the kingdom age more than they do to the Everlasting or Eternal Kingdom. Truly the King of kings will be due homage by all the saved kings of the earth.
25 - 27 And the gates of the city shall not be shut at all by day, for there shall be no night there. Scott writes, "The city itself shall be one great body of light and glory, without and within, a light which shall never wane, and a glory which shall never fade. There will be one perpetual high noon. There will be no cloud shall ever cross its sky, no shadow ever rest upon it. No night with its darkness, its fears, its terrors. The long, dark night of the Church is past. She has now entered upon an eternal day which for her knows no setting sun" (p. 437). They (the kings) shall bring the glory and honor of the nations into it. And there shall in no way (ou me - no wise) enter into it anything that defiles (koinon from kionos - common; unholy; unclean), neither he that works abomination, or makes a lie, but they who are written in the Lamb's book of life. "The New Jerusalem will be a sophisticated society. Those saints who, though saved, unfortunately did not develop their spiritual potential (Matthew 22:14; 13:5, 6), who are members of the family of God (John 1:12), and wedding guests (Matthew 25:2a) if not the Bride (Revelation 19:7, 8), but have not attained Paul's goal (Philippians 3:10 - 14) will be permitted inside the city because their names are written in the Lamb's book of life...There will be growth in the New Jerusalem. The most infantile Christian, who, though saved, wasted his life (Matthew 13:7), or because of a lack of intellectual endowment (Matthew 13:5) was unable to grow as he should, will grow up in Christ" (Yeager, p. 453).
Thank the Lord there are some things that will be missing in the new heaven and the new earth. There will be no more sea (verse 1), no more death, no more sorrow, no more crying, no more pain (verse 4), no more temple (verse 22), no more sun, no more moon (verse 23), no more night (verse 25), and no more abominations (verse 27). The conditions of redeemed life will be so changed that the light of sun or moon will no longer be needed; the immediate presence of God irradiates the city of their abode, as now it irradiates heaven.
6 And he said unto me, These words [sayings] are faithful and true; and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. 7 Behold, I come quickly (swiftly), blessed (happy) is he that keepeth (guards; holds fast) the words [sayings] of the prophecy of this book. 8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. 9 Then saith he unto me, See thou do it not; for I am thy fellowservant, and of thy brethren, the prophets, and of them which keep the words [sayings] of this book. Worship God. 10 And he saith unto me, Seal not the words [sayings] of the prophecy of this book; for the time is at hand. 11 He that is unjust (done wrongs), let him be unjust still; and he which is filthy (defiled), let him be filthy still; and he that is righteous (upright), let him be righteous still; and he that is holy (wholesome), let him be holy still. 12 And, behold, I come quickly, and my reward (wages; compensation) is with me, to give every man according as his work shall be. 13 I am Alpha and Omega, the beginning and the end, the first and the last. 14 Blessed are they that wash their robes (cleansed garments), that they may have right to the tree of life, and may enter in through the gates into the city. 15 For outside [without] are dogs (the abominable; evil-minded), and sorcerers, and fornicators [whoremongers], and murderers, and idolaters, and whosoever loveth and maketh a lie.
16 I, Jesus, have sent mine angel to testify unto you these things in the churches. I am the root (sprout) and the offspring (descendant) of David, and the bright and morning star.
17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.
18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add (put on; lay on; place on) unto these things, God shall add unto him the plagues that are written in this book; 19 And if any man shall take away (remove) from the words of the book of this prophecy, God shall take away his part from the tree of life [out of the book of life], and out of the holy city, and from the things which are written in this book.
20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
21 The grace of our Lord Jesus Christ be with you all. Amen.
1, 2 It is unfortunate that the chapter division occurs here. Verses 1 - 5 of this chapter continue the vision of the holy city New Jerusalem that John sees. At the beginning of verse 6 John writes his epilogue. The writer is shown further information about the holy city. The angel shows him a pure river (potamon from potamos - stream) of water of life, clear (lampron from lampros - clean; glistening) as crystal (krustallon from krustallos - transparent), proceeding out (ekporeuomenon from ekporeuomai - going forth) of the throne of God and the Lamb. In the middle of the street of it, and on either side (enteuthen kai ekeithen - on this side and on that side) of the river, there was the tree of life, which bore (poioun from poieo - brought about) twelve kinds (crops) of fruits, and yielded her fruit every month (lit. making twelve fruitings or harvests); and the leaves were for the healing (therapeian from therapeia - health-giving) of the nations. The leaves of the tree promote the enjoyment of life in the New Jerusalem. The tree of life, once in the garden of Eden, now flourishes in the streets of the New Jerusalem. God's Old Testament prophets wrote of living waters flowing out of Jerusalem, out of God's sanctuary and out of the house of the Lord (Ezekiel 47:1 - 5; Joel 3:18; Zechariah 14:8) possibly referring to the millennium. Our Lord spoke of living waters in John 7:37, "He that believeth on me, as the scripture hath said, out of his heart [inner being] shall flow rivers of living water." The river flowing from the new Jerusalem will be pollution-free, and the "tree of life" will produce twelve different kinds of fruit - a crop each month. The leaves have a curative value which would heal sick nations of the past. It has been said that life revolves around three trees - the first is the tree of the Knowledge of Good and Evil (Genesis 2:17); the second is the Tree of Life found in the garden of Eden and again in the New Jerusalem (Genesis 2:9; Revelation 2:7; 22:2, 14); the third is the tree on Golgotha's hill (Acts 5:30; 10:39) The first took away man's spiritual life; the tree on Calvary made it possible for believing man to have his spiritual life restored; the Tree of Life in the New Jerusalem assures man of everlasting life in fellowship with the Father, the Son and the Holy Spirit.
3 - 5 In the new Jerusalem there will be no more curse (katathema - an accursed thing) upon the land or people like God cursed His creation after the fall of Adam and Eve (Genesis 3:17). God's throne will be in the city as well as the throne of the Lamb, and God's servants will serve God. "The words, "his servants shall serve him," mean, simply, that they who have served him here will serve him there. The redeemed life is a life of service, not one of holy idleness, were that even possible. The word latreusonsin (shall serve), in this place, implies holy service" (Smith, p. 303). Thus the picture of the blessedness in service rather than of arduous labor and toil. They shall see Him face to face; furthermore, His name shall be in their foreheads (metopon from meta + ops - between the eyes - see Revelation 7:3; 9:4; 13:16; 14:1, 9; 12:5; 20:4). As a lad in church, I remember Morris Kersey singing the song that went something like this -
And I shall see Him face to face,
And tell the story saved by grace.
Just as the Beast had his mark so God's people will be identified with God's mark. It implies how entirely those redeemed ones belong to Him Who has redeemed them. They are "His own." And there will be no night there; they will need a lamp no longer nor the light of the sun. The Lord God will give them light (photisei from photizo - illumination), and they shall reign forever and ever. Walvoord writes, "Christ continues for all eternity as King of kings and Lord of lords even though the scene of His mediatorial and millennial rule over the earth is changed to the new heaven and new earth" (p. 332).
6 The visions are now over, and John begins his epilogue. The angel gives John his last message - these words (sayings) are faithful and true; God has sent His angel to show to John and us the things which must shortly come to pass. Just as the Lord God inspired the prophets of old, so the Apocalypse has its inspiration at the same source as the Old Testament prophecies; its source is divine.
7 - 10 Now Jesus speaks, "Behold (Lo), I come quickly (tachu from tachus - swiftly). Blessed is the one who keeps the words of Revelation." A special blessing (makarios - happiness) is promised to those who keep (guard; hold fast) the prophecies (predictions; foretellings) of God's word (LOGOS) and do it. John now testifies further that he saw these things he recorded here. "And I, John, am he that heard these things, and saw them" or, perhaps, we might give it literally, "am the person hearing and seeing these things." John was overcome again with the solemnity of the situation and falls down at the feet of God's messenger. Again he is told not to do it, the angel is simply God's messenger and brother of mankind (sundoulos from sun +doulos - one who serves with another), foor only God is worthy of worship. In all acts of worship - worship God only. John is further told, "Seal not the words of the prophecy of this book; for the time is at hand. This is in contrast to what Daniel (12:4, 9, 13) was told concerning his prophecy which reads, "But thou O Daniel, shut up the words, and seal the book, even to the time of the end...Go thy way, Daniel; for the words are closed up and sealed till the time of the end...But go thy way till the end be; for thou shalt rest, and stand in thy lot at the end of the days." "The book of Revelation is to us what the book of Daniel must have been to John and his contemporaries; a sleeping giant waiting to be awakened. Reading it awakens the giant and puts us at the threshold of the coming of Jesus," writes Michaels (pp. 251, 252).
11 - 13 As eternity finds man, that way he will be found into eternity - unjust (adikon from adidon - done wrong), filthy - rhupantheto from rhupaino - defiled), righteous (dikaiosunen from dikaiosune - upright; possessing the righteousness of God), holy (hagios - has wholeness). "Certainly in eternity the saved will grow into greater and greater status in holiness (completion) and righteousness (Ephesians 4:13) and there is nothing in the lake of fire to make the filthy and the lawless less so" (Yeager, p. 464). There is "fixity" of that final state of misery for the ungodly as well as blessing for God's people. "He that will persist in unrighteousness, after all of instruction and appeal that may be addressed to him, let him do so; he that clings to his filthiness, let him have his strange choice; while if any will be righteous and holy, all motive, all opportunity, and all gracious help shall be allowed them" (Smith, p. 307). The statement of verse 7 is repeated - the Lord will not delay His coming; furthermore, the rewards (misthos - pay; compensation) for the saints of God will be forthcoming according to their works. Again, the Lord repeats the fact that He is Alpha and Omega, the first and the last, the beginning and the end (see comment on 21:6) (see also: Revelation 1:8, 11; 21:6).
14, 15 The ones whose robes are washed (plunontes stolas - from plono and stola - cleansed garments) are blessed of God, and they will have the right to the tree of life and may enter in through the gates of the city. (There is some question whether the passage should read "...they that do his commandments" or ...they that wash their robes"). A scribe must have taken the liberty to change plunontes tas stolas auton (washing their robes) into poiountes tas entolas auto (doing his commandments). Either reading expresses the idea of the victorious Christian life. On the outside are dogs (kunes from kuon - not the canine but those who work abomination; the evil minded; those with evil intent; a synonym for "sodomites;" men of low spiritual character - Philippians 3:2), sorcerers, fornicators, murderers, idolaters and whosoever loves and makes a lie. What a contrast? Those who are redeemed will inherit the things prepared for them in the New Heaven and the New Earth, while those who reject God's saving grace will be cast into the lake that burns with fire and brimstone (21:7).
16 A fitting conclusion to the Revelation comes as Jesus refers to Himself as the Root (rhiza - Sprout; Progeny) and the Offspring (yenos - Descendant genealogically) of David; the fulfillment of the Davidic Covenant (II Samuel 7), and the bright and morning Star (Hebrew -heyel - the star of the dawniing; the star that is the herald of the day) (Numbers 24:17; Revelation 2:28). Isaiah 11:1, 10 also writes of "...a rod (shoot) out of the stem (stump) of Jesse and a Branch shall grow of his roots;...In that day there shall be a root of Jesse, who shall stand for an ensign of the peoples; to him shall the nations [Gentiles] seek, and his rest shall be glorious."
17 The final invitation is given - the Holy Spirit invites; the Church, the Bride of Christ invites, and whoever is athirst is invited to partake of the water of life freely. A special invitation is issued by the Holy Spirit and the Bride (the Lord's church). One is reminded of Isaiah 55:1 which reads, "Ho, every one that thirsteth, come to the waters, and he that hath no money; come, buy and eat; yea, come, buy wine and milk without money and without price." Criswell states that this verse could be entitled, "The Heavenward and Earthward Cry of Come" (Vol. V, p. 153). He states further, "The verses of this epilogue are like the final moment of a great concerto in which the instruments of the orchestra all join in one vast flood of triumph." Jesus said in John 4:13, 14, "Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing up into everlasting life." Horatius Bonar wrote,
I heard the voice of Jesus say,
"Come unto Me and rest;
Lay down, thou weary one, lay down
Thy head upon My breast"
I came to Jesus as I was,
Weary, and worn, and sad;
I found in Him a resting place.
And He has made me glad.
I heard the voice of Jesus say,
"Behold, I freely give
The living water; thirsty one,
Stoop down, and drink, and live"
I came to Jesus and I drank
Of that life-giving stream:
My thirst was quenched, my soul revived,
And now I live in Him.
18, 19 A warning is finally given to those who add (epithe from epi + tithemi - put on; lay on; place on) to the words of Revelation will suffer the plagues (plegas from plage - wounds) contained therein. If anyone takes away (aphele from apo + aireo - removes) from the words of Revelation, he shall suffer also. "This passage assumes that a child of God will not tamper with these scriptures. It is the contrast of unbelief with faith, the blinded, fallen intellect of man in contrast to the enlightened Spirit-taught believer" (Walvoord, p.338). The guilty one will have his part taken from the tree of Life and out of the holy city. He will also find himself taken from the Book of Life. "The higher critic with his documentary hypothesis and polychrone Bible had better beware" (Yeager, p. 473).
20, 21 Our Lord repeats anew, "Surely, I come quickly. Amen." John may now add, "Even so, come, Lord Jesus." He closes out the book by writing, "The grace of our Lord Jesus Christ be with you all. Amen." Isn't God's grace amazing? John Newton experienced it, and all of the saved have experienced it as well. He wrote about it in the words of this song.
AMAZING GRACE
Amazing grace! How sweet the sound!
That saved a wretch like me;
I once was lost, but now am found;
Was blind, but now I see.
'Twas grace that taught my heart to fear,
And grace my fears relieved;
How precious did that grace appear
The hour I first believed.
Through many dangers, toils and fears,
I have already come:
'Tis grace that brought me safe thus far,
And grace will lead me home.
When we've been there ten thousand years,
Bright, shining as the sun;
We've no less days to sing His praise
Than when we first begun.
| Introduction & Bibliography | Rev. 1-2 | Rev. 3-4 |
| Rev. 5-6 | Rev. 7-8 | Rev. 9-10 |
| Rev. 11-12 | Rev. 13-14 | Rev. 15-16 |
| Rev. 17-18 | Rev. 19-20 | Rev. 21-22 |
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