VERSE 1 Then he showed me a river of the water of life (Kai. e;deixe,n moi potamo.n u[datoj zwh/j [conj kai + aor.act.ind.3s. deiknumi show, point out + pro.dat.m.s. ego "me" + noun acc.m.s. potamis river + noun gen.nt.s. hudor water + noun gen.f.s. zoe life], clear as crystal, coming from the throne of God and of the Lamb [lampro.n w`j kru,stallon( evkporeuo,menon evk tou/ qro,nou tou/ qeou/ kai. tou/ avrni,ou [adj.acc.m.s. lampros shining, radiant, brilliant + conj hos as + noun acc.m.s. krustallos crystal; kruos ice + pres.dep.part.acc.m.s. ekporeuomai go out from, flowing (water) + prep ek from + art.w/noun gen.m.s. thronos throne + art.w/noun abl.m.s. theos God + conj kai + art.w/noun abl.nt.s. arnion lamb]),

ANALYSIS: VERSE 1

1. The concluding part of the section about the Holy City focuses upon conditions with the city as it pertains to the citizens of the city.
2. A river flows from the city that is completely free from any contaminate or discoloration.
3. The break in the description of the New Jerusalem now turns to the river and the trees that grace its shores.
4. This is the same angel who began the tour in 21:9-10; cf. 21:15).
5. The new details exhibit the paradise-like qualities of the city and it immediate environs.
6. Aside from the visible presence of God and the Lamb, the Tree of Life and the water are the featured objects of these verses (1-5).
7. The earliest description of Paradise is in Genesis 2.
8. Luke 23:43 mentions this final restoration of all things harking back to the original Paradise (cf. 2Cor. 2:4).
9. This eternal Paradise is promised to the overcomer (e.g. believer) in Rev. 2:7.
10. This section demonstrates quite clearly that God will return the Garden of Eden’s bliss with the new creation and so fulfill the Creator’s original intention for humanity.
11. Obviously it will be greatly expanded and modified to suit so many people in its final form.
12. One of the twenty-four elders has earlier in the book promised "the water of life" to the innumerable multitude the come into heaven as a result of martyrdom while in the tribulation (Rev. 7:17).
13. The "river" in which the water flows is a prominent feature of the city.
14. This river recalls the one that flowed out of Eden and divided into four branches, one of which is the modern river, the Euphrates (Gen. 2:10,14).
15. Such a river will exist in connection with the millennial Jerusalem (cf. Zech. 14:8; Ezek. 47:8-12).
16. In Ezek. 47 the river’s source is the temple-rock and its destination is the Dead Sea, which will restore that area into a lush region.
17. The river and its life-giving waters are a metaphor in Scripture for the abundant life God has for them who love Him (cf. Jer. 2:13, 17; Ps. 36:9; Prov. 10:11; 13:14; 14:27; 16:22).
18. The salvation adjustment with its imputation of eternal life (water) is depicted in Jn. 4:10, 11; 7:38; Titus 3:5
19. Water is a metaphor for Bible doctrine (Eph. 5:26).
20. Water was in the bronze laver to illustrate the doctrine of Rebound (Ex. 30:18; 40:30).
21. Unimpeded access to these waters illustrates and memorializes the salvation adjustment in the eternal state.
22. People are invited to drink of these waters to illustrate the spiritual thirst they once had and was quenched when they believed in Christ (Rev. 21:6; cp. Isa. 55:1).
23. The words "bright as a crystal" describe the river’s appearance (as in 15:6; 19:8; 22:16).
24. The river’s source is "the throne of God and of the Lamb."
25. Until now John has distinguished the Son from the Father who sits on the throne.
26. Joint occupancy of the throne is the teaching of both 3:21 and 22:2 (cf. Heb. 1:13).
27. Two persons share one throne.
28. Once Jesus has vanquished the last enemy, He will resume His position on the throne with His Father.
29. He sets down during the administration of "operation footstool" which extends from the Rapture to the Great White Throne Judgment.
30. The throne first introduced in chapter 4 is seen as relocated on the new earth in the New Jerusalem.
31. The water of life coming from the throne is similar to the prophesy of Ezek. 47:1 (cf. Zech. 14:8), where water comes from the millennial temple.
32. The typological significance of the water is that it represents the Word of God which brings eternal salvation and attendant blessings to those who drink (cf. Jn. 4:10, 14).

The Boulevard of Trees (v. 2)

VERSE 2 In the middle of its street, and on either side of the river was the tree of life evn me,sw| th/j platei,aj auvth/j kai. tou/ potamou/ evnteu/qen kai. evkei/qen xu,lon zwh/j [prep en + adj.loc.nt.s. meson middle + art.w/adj.gen.f.s. platus broad, wide; "street" + pro.gen.f.s. aute "its" + conj kai + art.w/noun gen.m.s. potamos river + adv enteuthen from here, from this place + conj kai + adv ekeithen from there, from that point + noun nom.nt.s. zulon tree, wood + noun gen.f.s. zoe life], bearing twelve kinds of fruit, yielding its fruit every month [poiou/n karpou.j dw,deka( kata. mh/na e[kaston avpodidou/n to.n karpo.n auvtou/ [pres.act.part.nom.nt.s. poieo do; yield, bear + noun acc.m.p. karpos fruit + adj.acc.m.p. dodeka twelve + prep kata according; + noun acc.m.s. mena month (based on the moon’s cycle) + adj.acc.m.s. hekatos each, every + pres.act.part.nom.nt.s. apodidomi give back, pay back; award; "yielding" + art.w/noun acc.m.s. karpos fruit + pro.gen.m.s. autos "its"]; and the leaves of the tree were for the healing of the nations [kai. ta. fu,lla tou/ xu,lou eivj qerapei,an tw/n evqnw/n [conj kai + art.w/noun nom.nt.p. phullon leaf; foliage + art.w/noun gen.nt.s. zulon tree + prep eis for + noun acc.f.s. therapeia healing + art.w/noun gen.nt.p. ethnos nation]).

ANALYSIS: VERSE 2

1. A good bit of uncertainty surrounds the layout as described in v.2.
2. The translation: "in the middle of its street and of the river on this side and on that [was] a tree of life producing twelve fruit, yielding its fruit each month, and the leaves of the tree [were] for the healing of the nations."
3. At issue is the relationship between the phrase "in the middle of her street" as to whether is completes the sentence in verse 1 or begins the new sentence in verse 2.
4. To take the words with verse 1 has verse 2 begin with a genitive "of the river" (tou potamou).
5. This would be most unusal.
6. Also, it would be extreme to apply "in the middle" (en meso) to "her street" (tes plateias autes) only, leaving the phrase "and the river" (kai tou potamou) to depend on "on this side and on that" or "on either side" (entheuthen kai ekeithen).
7. To understand the expression as the beginning of the sentence in v. 2 presents several options.
8. It could picture the river and the street as running in parallel with the trees arranged in two row, one on either bank, or placed on either side of the area between the street and the river.
9. This arrangement would be unsymmetrical, however.
10. Another possibility has a single tree standing between either side of the river which is seen as dividing into two branches, but if this is the picture, it is not expressed very clearly.
11. The best analysis pictures the river flowing down the middle of the city’s broad street with the trees on each side of the river in the median between the street and each of the river banks.
12. This is the arrangement that has the support of the OT allude to in Ezek. 47:7 where the millennial river flow from the temple in Ezekiel’s vision (Ezek 47:1-12).
13. The absence of a kai to introduce v. 2 is somewhat of a problem to this view, but in light of the difficulties with the other proposed layouts, this is not a serious enough objection to rule it out.
14. The idiom "on either side" or more literally, "from here and from there" is the equivalent of "on one bank and on the other."
15. It is the equivalent of the LXX of Ezek. 47:12.
16. As an adverbial modifier, it completes the picture by locating rows of trees on each bank of the river.
17. The history of "the tree of life" goes back to Gen. 2:9, where God placed it in the original Garden of Eden.
18. Upon man’s expulsion from the Garden, he lost access to that tree (Gen. 3:22-24).
19. But in the eternal state access to the tree and even more is granted to humanity.
20. Ezekiel’s account of the millennial river has all kinds of trees on both sides of the river, bearing food and leaves for healing month by month (Ezek. 47:12).
21. The fruit is for nourishment and the leaves are for medicinal applications.
22. This account of the restored access to the Tree of Life retains the singular number of the noun zulon ("tree") from Gen. 2:9, but expands upon it through a description of a river lined with trees that resembles the picture in Ezekiel.
23. It is an instance of the generic used of zulon to represent numerous trees.
24. This boulevard of trees within the city (considering the city’s size more like a forest of trees) will produce "twelve kinds of fruit."
25. The fruit production of these trees will be unique in that each tree will bear 12 different kinds of fruit and will do so in a monthly cycle versus the seasonal cycle known to the old creation.
26. This again serves to demonstrate the supercharged conditions of the new creation as over against the best the present creation has to offer.
27. The absence of the moon from the twelve months of the year is not an inconsistency with this reference, as the new creation will have a calendar reckoning entirely different from the lunar calculation familiar to the present order.
28. The original Tree of Life conferred immortality upon anyone who might have eaten of it.
29. Adam and Eve never elected to eat of this tree during their days in the garden, and mankind was kept out of the garden by a pair of angelic sentries and a flaming sword during the antediluvian era, lest they eat and live forever (see Gen. 3:24).
30. Just as eating of the fruit of the Tree of Knowledge of Good and Evil resulted in death so there was an opposite effect on any who might have eaten of the fruit of the Tree of Life.
31. Though eating of the fruit of these trees is unmentioned here it is mentioned in 22:14.
32. Eating of the fruit of the millennial tress along the river issuing from the temple does not confer any type of eternal life on the consumers, only good health.
33. Eternal life to those living during the 1000 years comes strictly via faith in Christ.
34. Eternal life in a natural body was a real possibility for Adam, Eve and their descendants until the Fall threw that all off track.
35. These trees however will confer immortality to the descendants of the millennial peoples/nations and their offspring.
36. God’s original plan and purposes for humanity that was sidetracked do to the Fall will be realized in the eternal state with modified and improved conditions.
37. The tree(s) yield additional benefit through its leaves.
38. The nations are to be identified as that portion of the family of God who come out of the millennium.
39. The question is: "What do these peoples need to be healed from?"
40. Clearly the healing has nothing to do with those who are actual residents of the city proper.
41. These are the nations/peoples first introduced to us in 21:24.
42. Without the millennial phase of the eternal kingdom there would be no nations living on the new earth outside the Holy City where God’s throne resides.
43. Just as there is a seed stock starting up the millennial phase consisting of believers who survive the tribulation so there will be a seed stock to being the final phase of the kingdom known in Scripture as "the day of God."
44. These individuals consist of those who lived and believed during the 1000 years.
45. The evidence derived Rev. 20:4 & 5 is that all who come under what is called "the first resurrection" do so no later than the onset of the 1000 years.
46. The sentence in 20:5 "The rest of the dead did not come to life until the thousand years were completed" is a parenthetical comment and refers to the unbelieving dead who are resurrected and judged as the Great White Throne Judgment.
47. They are "the rest of the dead."
48. "The rest of the dead" are not those who come to saving faith over the course of the 1000 years.
49. Furthermore, there is no mention of the resurrection of the millennial saints in Revelation.
50. What about believers who die during the 1000 years.
51. They will receive a resurrection back to the natural body such as is noted in connection with the two witnesses, people Jesus raised from the dead, etc.
52. "Healing", then must connote a promoting of physical health of the nations as an on-going support system for their bodies so that they can live forever without any ill effect short of having a resurrection body.
53. This agrees with the identification of the nations proposed in 21:24 above.
54. Those who have entered the new creation and earth in an unresurrected state will have a means for perpetuating their physiological health.
55. Something in the leaves will do the necessary maintenance.
56. If this all seems farfetched remember we are dealing with conditions and scientific laws beyond the present knowledge and observation.
57. While there is no more curse (cf. v.3), there still will be a residual aspect that must be overcome to bring all within this category to a state of physical immortality.
58. The nations at large experience a physical reversal of the ill effects of the curse apart from resurrection as we typically know it.
59. Just as there is an actual benefit to the nations who ingest the herbal health promoting aspects of the leaves of the trees lining the millennial river so there will be a corresponding effect upon humanity from the leaves of these trees in the eternal state.
60. If all humanity has a resurrection body like that of Christ then there is no need of any "healing."
61. These trees with their fruit and leaves are real plants albeit suited for a time when conditions are way beyond even what man will experience in the millennium.
62. For untold multitudes Paradise will be restored on even a grander scale, and God’s original plan beginning in the Garden of Eden will be realized in a race that eats of the Tree of Life and lives forever.
63. It is all made possible by what is represented within the walls of the eternal city!

No Curse (v. 3)

VERSE 3 There will no longer be any curse (kai. pa/n kata,qema ouvk e;stai e;ti [conj kai + adj.nom.nt.s. pan any + noun nom.nt.s. katathema curse + neg ouk + fut.dep.ind.3s. eimi be + adv eti still; "longer"]; and the throne of God and of the Lamb will be in it [kai. o` qro,noj tou/ qeou/ kai. tou/ avrni,ou evn auvth/ e;stai [conj kai + art.w/noun nom.m.s. thronos throne + art.w/noun gen.m.s. theos God + conj kai + art.w/noun nom.nt.s. arnion lamb + prep en + pro.loc.f.s. aute "it" or "her" + fut.dep.ind.3s. eimi "will be"], and His bond-servants will serve Him [kai. oi` dou/loi auvtou/ latreu,sousin auvtw/ [conj kai + art.w/noun nom.m.p. doulos slave + pro.gen.m.s. autos "His" + fut.act.ind.3p. latreuo serve, officiate; worship; cf. Rev. 7:15 + pro.dat.m.s. autos "Him"]);

ANALYSIS: VERSE 3

1. The complete eradication of the curse further characterizes Paradise restored.
2. The "curse" is a reference to the judgment that fell upon mankind as articulated in Gen. 3.
3. Eating of the forbidden fruit lead to a genetic disruption in the form of the death gene and the indwelling STA.
4. Adam’s original sin also led to a break in fellowship with God.
5. This condition is called spiritual death which has spread to all humanity (Rom. 5:12, 14, 16).
6. That was the immediate effect upon Adam and was passed to his progeny through procreation.
7. The external aspect of the curse upon man is noted in Gen. 3:1-19.
8. Death, the last enemy, will be eradicated in all its forms (1Cor. 15:26; Rev. 21:4).
9. Millennial saints will experience the cancellation of the ISTA and the death gene.
10. They will be brought over into the eternal state in a condition parallel to Adam in the Garden.
11. The rest will be brought into the eternal state in resurrection bodies.
12. The resurrected saints will all reside in the New Jerusalem.
13. The rest make up the nations living outside the city on the new earth.
14. If the human race living outside the city is capable of reproduction then it follows that this growing race will not need to make the salvation and rebound adjustments since there is a total absence of sin.
15. Since all have unlimited access to the city, and since on sinful thing will enter the city, it follows that the STA has been eradicated starting with the second generation of humanity inhabiting the new creation.
16. The tree(s) of life within the New Jerusalem will within their leaves contain the necessary formula to sustain a body like Adam had when he was created.
17. Again, Adam and Eve could have lived forever had they eaten of the tree of life.
18. The tree was off limits to man living between the expulsion and the Flood (Gen. 3:24).
19. The tree of life in the eternal state constitutes a fountain of life for humanity living in the eternal state.
20. Hence, the reference: "the leaves of the tree for the healing of the nations."
21. This applies to those residing outside the city, rather than those living within the city.
22. Apparently, the leaves are used to rejuvenate the natural bodies of all humanity.
23. No other kind of healing can be entertained.
24. Since sin and death are no more.
25. Adam and Eve needed to eat in order to survive even in a sinless state.
26. Whereas the resurrection body does not need nourishment.
27. Resurrected persons and persons living in a natural body (minus ISTA and death gene) will exist side by side in the eternal state, just as they did during the millennial phase of the kingdom.
28. The "curse" imposed in Genesis 3 will no longer exist.
29. The particular noun katathema for curse occurs only here.
30. It is a cognate of the regular noun anathema occurring 6x in the NT (Acts 23:14; Rom. 9:3; 1Cor. 12:3; 16:22; Gal. 1:8,9).
31. Existence in the new creation lifts the bane that hung over the old creation throughout its history after the Fall (cf. Rom. 8:21).
32. There will be absolutely no impediment to fellowship with God among all His people.
33. Repeated from verse 1, "the throne of God and of the Lamb" emphasizes the joint occupancy of the throne by the Father and the Lamb (cf. 21:22-23).
34. Satan will no longer have a throne or place in the new order of things.
35. Because of the presence of God among His people, "His slaves will serve Him."
36. John does not shy from using the word for "slave" to describe the relationship of believers to God.
37. This is broad usage of the term doulai to refer to all believers as in its first occurrence at 1:1.
38. The future tense of the verb latureo ("will serve") and the two occurrences of the future tense of eimi ("will be") in v. 3 changes the descriptive style of vv. 1-2 to direct prediction.
39. God’s people will serve him in a priestly capacity as suggested by the verb latreuo.
40. This verb is used of sacred service to God in the NT and is not confined to priestly duties (Matt. 4:10; Lk. 1:74; 2:37; Lk. 4:8; Acts 7:7,42; 24:14; 26:7; 27:23; Rom. 1:9,25; Phil. 3:3; 2Tim. 1:3; Heb. 8:5; 9:9,14; 10:2; 12:28; 13:10; Rev. 7:7; 22:3).
41. The singular noun "Him" capitalizes on the unity of the Godhead.

Unrestricted Access (v.4)

VERSE 4 they will see His face, and His name will be on their foreheads (kai. o;yontai to. pro,swpon auvtou/( kai. to. o;noma auvtou/ evpi. tw/n metw,pwn auvtw/n [conj kai + fut.dep.ind.3p. horao see + art.w/noun acc.nt.s. prosopon face + pro.gen.m.s. autos "His" + conj kai + art.w/noun nom.nt.s. onoma name + pro.gen.m.s. autos "His" + prep epi upon + art.w/noun gen.nt.p. metopon forehead + pro.gen.m.p. autos "their"]).

ANALYSIS: VERSE 4

1. Closeness to God and the Lamb will highlight the privileges of His "slaves."
2. After Adam and Eve sinned, they hid themselves from God (Gen. 3:8).
3. Even Moses could not view God’s face (Ex. 33:20,23).
4. But Jesus promised this to His own (Matt. 5:8).
5. Seeing God’s face is anthropomorphic language, but it is the best means available for expressing face-to-face viewing of the occupants of the throne.
6. All barriers to viewing the glory of God will be erased in the eternal state (cf. Heb. 9:7), when God’s slaves enter the New Jerusalem.
7. Both persons are in view with the singular pronoun "His."
8. The same double reference applies to the "name" in the last phrase in verse 4.
9. Having God’s name literally inscribed on the forehead of His servants is a honor seen 3x in this book (7:3; 14:1; cf. 3:12).
10. Rev. 3:12 promises to the overcomer a permanent place in the city and the name of the city and God’s new name written on him.
11. The name of the city and the name of God on the forehead signifies ownership and destiny.

Reigning in the Light (v.5)

VERSE 5 And there will no longer be any night (kai. nu.x ouvk e;stai e;ti [conj kai + noun nom.f.s. nux night + neg ouk no + fut.dep.ind.3s. eimi + adv eti still; "longer"]; and they will not have need of the light of a lamp nor the light of the sun [kai. ouvk e;cousin crei,an fwto.j lu,cnou kai. fwto.j h`li,ou [conj kai + neg ouk + pres.act.ind.3p. echo have + noun acc.f.s. chreia need, necessity + noun gen.nt.s. phos light + noun gen.m.s. luchnos lamp + conj kai + noun gen.nt.s. phos light + noun gen.m.s. helios sun], because the Lord God will illumine them [o[ti ku,rioj o` qeo.j fwti,sei evpV auvtou,j [conj hoti for + noun nom.m.s. kurios lord + art.w/noun nom.m.s. theos God + fut.act.ind.3s. photizo shine, illumine + prep epi upon + pro.acc.m.p. autos "them"]; and they will reign forever and ever [kai. basileu,sousin eivj tou.j aivw/naj tw/n aivw,nwn [conj kai + fut.act.ind.3p. basileuo reign + prep eis into + art.w/noun acc.m.p. aion age + art.w/noun gen.m.p. aion age; "into the ages of the ages"]).

ANALYSIS: VERSE 5

1. The section denoted "Paradise restored" closes with a repeated reference to the illuminating source for the New Creation, and concludes with a promise of eternal reign for God’s slaves.
2. What was a somewhat parenthetical explanation in 21:25 now comes to the forefront in the blessings in the new order.
3. The words "they have no need of the light of a lamp and the light of the sun" repeat 21:23.
4. In the earlier instance the focus was on how unusual this new city will be.
5. Here, however, attention is on the delight this condition will produce for the city’s citizens.
6. The promise of the Lord God’s personal illumination replaces the earlier one of illumination by His glory in 21:23.
7. Another slight difference in the promise, is, "the Lord God will shine upon them."
8. The earlier instance uses and aorist to describe what John saw (21:23), but here the future tense is a prediction of conditions that sees no need of an artificial light source, whether of human or divine creation.
9. Here is an allusion to the priestly blessing of Num. 6:25 and 27 combining the ideas of God’s favor upon the people and God’s name being upon sons of Israel (cf. Ps. 118:27a).
10. The climaxing privilege of God’s slaves is that of joining in the eternal reign of God.
11. This is an extension of the promise of a thousand-year reign given earlier (20:4,6).
12. Their eternal reign coincides with the eternal reign of the Lamb (1:6; 3:21; 11:15,17; 12:10; cf. Lk. 1:33).
13. This is the ultimate fulfillment of God’s command for man to rule over all creation (Gen. 1:26).
14. The text is not explicit regarding those over whom God’s slaves will rule, but presumably it will be "the nations" (v.2) who will continue to populate the new earth just as Adam and Eve were commissioned to do.

Epilogue (vv. 6-21)

Testimony of the Angel (vv. 6-7)

VERSE 6 And he said to me, "These words are faithful and true" (Kai. ei=pe,n moi( Ou-toi oi` lo,goi pistoi. kai. avlhqinoi, [conj kai + aor.act.ind.3s. eipon say + pro.dat.m.s. ego + pro.nom.m.p. houtos this + art.w/noun nom.m.p. logos word + adj.nom.m.p. pistos faithful, reliable + conj kai + adj.nom.m.p. alethinos true]; and the Lord, the God of the spirits of the prophets [kai. o` ku,rioj o` qeo.j tw/n pneuma,twn tw/n profhtw/n [conj kai + art.w/noun nom.m.s. kurios lord + art.w/noun nom.m.s. theos God + art.w/noun gen.nt.p. pneuma spirit + art.w/noun gen.m.p. prophetes prophet], sent His angel to show to His bond-servants the things which must soon take place [avpe,steilen to.n a;ggelon auvtou/ dei/xai toi/j dou,loij auvtou/ a] dei/ gene,sqai evn ta,cei [aor.act.ind.3s. apostello send, commission + art.w/noun acc.m.s. angelos angel + pro.gen.m.s. autos "His" + aor.act.infin. deiknumi show, point out + art.w/noun dat.m.p. doulos slave + pro.gen.m.s. autos "His" + pro.acc.nt.p. hos "the things" + pres.act.ind.3s. dei must + aor.dep.infin. ginomai come to be + prep en + noun dat.nt.s. tachos without delay; shortly]).

ANALYSIS: VERSE 6

1. A series of exchanges between one of the angels of the seven last plagues and John and the Lord Jesus mark the Epilogue.
2. Three repeated emphases characterize these exchanges: (1) a confirmation of the veracity of the prophecy (vv. 6-7, 8-9, 18-19); (2) a focus on the immanency of Jesus’ return (vv. 6-7, 10, 12, 20); and, (3) a warning and invitation to enter the city (vv. 11-12, 15, 17-29).
3. Verses 6-9 provide a conclusion to the intercalation devoted to the Holy City (21:9-22:5) as well as to the book as a whole.
4. Verses 8-9 relate more closely to the intercalation, with verses 6-7 bearing more upon the entire book.
5. This Epilogue has much in common with Revelation chapter one.
6. The prophetic material comes from God Himself (22:6; cf. 1:1) and from Jesus (22:6; cf. 1:1).
7. It deals with things that must take place without delay (22:6; cf. 1:1), using an angel (22:6, 16) as a means of communicating with John (22:8; cf. 1:1), the book’s author (22:8; cf. 1:1,4,9).
8. Its message is genuine prophecy (22:6, 7,9,10, 18-19; cf. 1:3) delivered through a bonafide prophet (22:8,9,10; cf. 1:1, 9-11).
9. The recipients are God’s servants (22:6; cf. 1:1) who are to study and teach it and hear it taught (22:16, 18; cf. 1:3,11).
10. It promises special blessing for those who line up with this prophecy (22:7,12,14; cf. 1:3).
11. Its message has Christ, the Alpha and Omega, the first and the last, as its central figure (22:12,13,16; ; cf. 1:5,7), who will return (22:7,10,12,20; cf. 1:3,7).
12. The above connections of the Epilogue to the book’s Prologue demonstrate cohesion and rationality of thought.
13. Verses 6-7 present four distinct features of this book: an angelic sanction of the book’s truthfulness (v.6a); and angelic affirmation that God is the One who inspires the prophecy has revealed to his servants the things that must transpire without unnecessary delay (v.6b), and the Lord’s beatitude on those who line up with the book’s teachings.
14. Verse 6 employs the terminology of 1:1 to assure the truthfulness of what has been written.
15. The angelic guide continues to communicate with John as he as since 21:9-10.
16. The phrase "these words are faithful and true" is not merely an endorsement of 21:9-22:5 as the similar "these are the true words of God" in 19:9.
17. The reference to "the things which must happen without delay [or "soon"] shows this affirmation applies to the entire book.
18. The all-inclusive scope of "these words" provides a smooth transition from the glorious vision of the new Jerusalem to the book’s conclusion.
19. "Faithful" and "true" have already received attention at 19:9 in connection with the vision of the second advent and at 21:5 in connection with the vision of the second creation.
20. No book in the Bible has a more pointed attestation, a stronger warning against tampering, a more urgent recommendation for study than does the book of Revelation, especially in its Epilogue.
21. The kai the follows the adjective "true" is quasi-epexegetic, because the clause that follows gives the reason why "these words" are faithful and true.
22. The kai acts like the conjunction gar ("for").
23. Words constituting the balance of verse 6: "the Lord, the God of the spirits of the prophets…"─ were the words of John himself in 1:1, but here they are the words of the angel-guide.
24. "The spirits of the prophets" are their own human spirits─ are their own cognitive faculties, particularly are reflected in their writings (e.g. prophetic)─ subjected to God, enlightened and inspired by the Holy Spirit as 19:10 indicates (10:7; 11:18; 22:9; cf. 1Pet. 1:10-11; 2Pet. 1:21).
25. This title for God designates the One from whom all the prophets, including John, received their inspiration, so this is an indirect certification of John’s own message as genuine.
26. John associates himself with the whole body of prophets, both Old and New Testament authors of Scripture.
27. The words "sent His angel to show to His slaves the things which must soon take place" directly parallel 1:1 and the purpose of the book as a whole.
28. The special function of the revealing angel does not receive explicit mention until 17:1.
29. Words of this sort at the book’s beginning and end wrap the content of the book in "a cloak of revealed certainty" (Robert Wall, Revelation, NIBC, 1991, pg. 262).
30. The verbal agreement of "the things which must soon take place" with the identical expression of 1:1 shows that this verse begins the conclusion of the whole book.
31. "The mystery of God" as it is called in 10:7 has reached its climax.
32. The problem presented by the predicted imminence of the consummation (e.g. coming of the Lord) as per the words "the things which must soon take place" is based on recognition of timing based on fulfilled prophecy.
33. Or, stated another way, the fulfillment of these things awaits a orderly flow of prophetic events advancing through the course of the present dispensation (chaps. 2 & 3) to the onset of the tribulation (chaps 6-19) initiated with the Rapture (chp. 4).
34. From John’s perspective much had to take place before history arrives at the threshold of blowing of the 7^th trumpet followed by the seven bowl judgments and the 2^nd Advent, thus ushering in "the mystery of God" (e.g. the kingdom on earth, part one).
35. The phrase en tachei ("soon") occurs six times: Lk. 18:8; Acts 12:7; 22:18; 25:4; Rom. 16:20; 1Tim. 3:14; Rev. 1:1; 22:6.
36. In all of these contexts the idea is that of unnecessary delay.
37. "Soon" is relative to the particular circumstances of the context in which it is used.
38. In other words, it is akin to our "I’ll be there as soon as I can."
39. And so it is for the Parousia of Christ.
40. God cannot override certain obligations and considerations so as to bring in the consummation of all things.
41. The Body of Christ has to be completed with its requisite sufferings; Israel must be regathered into a nation-state as well as a host of prophetic realities realized before the seven year tribulation can commence.
42. This is the true doctrine of immanency.

Parenthetical Interruption (v.7)

VERSE 7 "And behold, I am coming quickly (kai. ivdou. e;rcomai tacu, [conj kai + interj idou behold + pres.dep.ind.1s. erchomai come + adv tachu soon, promptly, without delay]).

Blessed is he who heeds the words of the prophecy of this book (maka,rioj o` thrw/n tou.j lo,gouj th/j profhtei,aj tou/ bibli,ou tou,tou [adj.nom.m.s. mararios blessed; without religious connotation lucky, fortunate + art.w/pres.act.part.nom.m.s. tereo keep + art.w/noun acc.m.p. logos word + art.w/noun gen.f.s. prophetiea prophecy + art.w/noun gen.nt.s. biblion book, scroll + pro.gen.nt.s. touto "this"])."

ANALYSIS: VERSE 7

1. There is a sudden change of speakers in v.7.
2. These words are the words of Christ Himself (cf. 11:3; 22:12).
3. With similarity to 16:15, this is a case where the Lords speaks directly, the same way prophets sometimes interjected utterances of God without so much as the customary "thus says the Lord (e.g. Isa. 16:10 [end]; cf. Rev. 1:8.
4. Jesus speaks about His return without introduction in 22:12, 20.
5. Very similar references to His coming are in 2:5, 16; 3:11; 16:15 with still other mentions of an indirect sort in 1:1; 2:25; 3:3, 20.
6. Imminence pertains to the personal advent of Jesus Christ that is still future.
7. "Soon" has the same force as en tachu in v.6.
8. It carries the idea of promptness which is the opposite of unnecessary delay or procrastination (cf. 2Pet. 3:9).
9. This personal announcement is followed by beatitude as He did in the parenthesis of 16:5.
10. In substance the beatitude is close to the one in 1:3, except here the singular substitutes for the plural of the former one.
11. John now adds the words "of this book [or scroll]" to what he wrote in the beatitude of 1:3 because now he has before him the all-but-completed scroll that he has written in obedience to the commands to write in 1:11 and 19.
12. This interpretation assumes that John was permitted to write down these words as he went along.
13. This would assume there were breaks in the prophetic vision.
14. The other view has him under inspiration after the totality of the vision was completed.
15. John has represented himself as writing his impressions as his visions transpired (cf. 10:4).
16. This illustrates the methodology of compiling the work or book.
17. Verses 10, 18 and 19 of this chapter further define the nature of this compilation as "prophecy."
18. The complete expression "the words of the prophecy of this book/scroll" occurs again in vv. 10 and 18, with the expression of v. 19 reversing the positions of "the prophecy" and "of the book."
19. This beatitude and the blessings it confers is for those who assimilate the prophetic material contained within this book along with its practical implications.
20. This would apply to all who live during the time of the prophecy’s realization whether church age saints or beyond.

Final Dialogue with the Angel (vv. 8-9)

VERSE 8 I, John, am the one who heard and saw these things (Kavgw. VIwa,nnhj o` avkou,wn kai. ble,pwn tau/ta [conj kago and I + noun nom.m.s. Iwannes + art.w/pres.act.part.nom.m.s. akouo hear + conj kai + pres.act.part.nom.m.s. blepo see + pro.acc.nt.p. touto "these things"]). And when I heard and saw (kai. o[te h;kousa kai. e;bleya [conj kai + conj hote when + aor.act.ind.1s. akouo hear + conj kai + aor.act.ind.1s. blepo see], I fell down to worship at the feet of the angel who showed me these things [e;pesa proskunh/sai e;mprosqen tw/n podw/n tou/ avgge,lou tou/ deiknu,onto,j moi tau/ta [aor.act.ind.1s. pipto fall + aor.act.infin. proskuneo bow down; worship + prep emprosthen before + art.w/noun gen.m.p. pous foot + art.w/noun gen.m.s. angelos angel + art.w/pres.act.part.gen.m.s. deiknumi point out, show + pro.dat.m.s. ego "me" + pro.acc.nt.p. touto "these things"]).

ANALYSIS: VERSE 8

1. Verses 8 & 9 records John’s immediate response to and conversation with the angel at the end of his monumental visionary experience.
2. John resumes the first person speaker’s role since chapter 1 where he referred to himself three times (1:1,4,9).
3. John adds his human testimony to the words of authentication scattered through verses 6-17.
4. This recalls a similar technique employed by Daniel in his prophecy (Dan. 12:5; cf. Dan. 8:15).
5. Without using his name, John provides a similar authentication in his description of the crucifixion (Jn. 19:35).
6. "I John" is the same two-word designation as occurs in 1:9.
7. The two participles "heard and saw" reflect the two modes of perception through which he received his prophetic revelation─ ears and eyes.
8. This too is reminiscent of the emphasis on hearing and seeing by the same author in 1Jn. 1:1-3; 4:14 (cf. Jn. 1:14; 19:35; 21:14).
9. God has spoken and shown to the prophet in his prophetic trance all the things recorded between 4:1 and 22:5.
10. The use of autobiographical assertion (cf. Rom. 16:22; 1Cor. 16:21; Gal. 6:11; Col. 4:18; 2Thess. 3:17; Philem. 19) indicates the author’s endorsement of what he has written and his opinion that it is true and useful.
11. The antecedent of "these things" is more specifically what he has just seen in the vision of the Holy City just concluded with verse 5.
12. Now he hears the personal promise of Jesus’ return (v. 7a) and sees the angel-guide whose apparel resembles that of Christ (cf. 1:13; 15:6).
13. He had fallen at the feet of the glorified Christ once at the beginning of his visionary experience without being reprimanded (1:17).
14. The description of John’s response here─ "I fell down to worship at the feet of the angel"─ is almost the same words as in 19:10.
15. The setting in 19:10 was the vision of the preparation and marriage of the Bride in heaven just before the 2^nd Advent.
16. In both settings John was overwhelmed by the things he had heard and seen.
17. In both instances he was overcome with emotion and let his emotions carry him into a mental lapse.
18. His bowing down before the angel was to engage in false worship for which he was reprimanded.
19. Three times throughout the visions John stumbled.
20. The first was when he "wept bitterly" when no one was found who was worthy to open the seven-sealed scroll (Rev. 5:3-5).
21. One of the elders told him to stop crying.
22. In all three instances John stumbled but recovered from his miscue.
23. The worship of angels is strictly forbidden in Scripture (Col. 2:18).
24. One author attempts to mitigate John’s error by suggesting that he was momentarily confused and thought he was worshiping Christ whose brief statement came to him in verse 7.
25. This is not convincing, as John could distinguish between his earlier vision of Chris and this particular angel, just as we can distinguish between two different individuals.
26. John failed and he records it lending authenticity to the account.
27. John’s trance-like state did not exclude the function of his volition to do the right thing or the wrong thing.
28. Obviously his failure was not nearly as egregious as those who engage in false worship on a regular basis.
29. There are a variety of acts of worship including bowing down before deity.
30. The participial clause "who showed me these things" identifies the angel to whom John offered worship.
31. It was the same one whose special task it was to elaborate regarding the New Jerusalem (cf. 21:9, 10; 22:1,6).

VERSE 9 But he said to me, "Do not do that (kai. le,gei moi( {Ora mh, [conj kai + pres.act.ind.3s. lego say + pro.dat.m.s. ego "to me" + pres.act.imper.2s. horao see; with the negative me: "Don’t do that!" + neg me]).

I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book (su,ndoulo,j sou, eivmi kai. tw/n avdelfw/n sou tw/n profhtw/n kai. tw/n throu,ntwn tou.j lo,gouj tou/ bibli,ou tou,tou\ [noun nom.m.s. sundoulos fellow slave + pro.gen.m.s. su + pres.act.ind.1s. eimi
"am" + art.w/noun gen.m.p. adelphos brother + pro.gen.m.s. su "with you" + conj kai + art.w/noun gen.m.p. prophetes prophet + conj kai + art.w/pres.act.part.gen.m.p. tereo keep + art.w/noun acc.m.p. logos word + art.w/noun gen.nt.s. biblion book, scroll + pro.gen.nt.s touto "this"]).

Worship God [tw/| qew/| prosku,nhson [art.w/noun dat.m.s. theos God + aor.act.imper.2s. proskuneo worship])."

ANALYSIS: VERSE 9

1. At verse 9 the angel resumes the speaker’s role in response to John’s action.
2. This angel is one of the angel’s who administered the seven bowl judgments.
3. The corrective begins with a forceful admonition to stop doing what John was doing.
4. This is the same expression as in 19:10: "Don’t do that!" or
   "Stop doing that!"
5. He follows the rebuke with doctrine, specifically a statement on the place of angels relative to adjusted believers.
6. He mentions three categories of adjusted believers in his corrective.
7. He begins by pointing out that he is on the same plane as John, the prophets, and all who guard/keep the words of this prophecy ("book").
8. Elect angels, like adjusted believers, are no more nor less than any "fellow servant" of God.
9. They are no superior to believers in authority only in strength of person.
10. In the end resurrected believers will rule over them.
11. They serve God and in a variety of assigned roles which they carry out without any deviation.
12. Certain angels serve believers as in the case of the guardian angel.
13. The angel follows the corrective of 19:10.
14. These words exalt John’s prophetic office.
15. Here his words exalt the prophetic office in general with the addition of "and of your brethren the prophets."
16. John is correctly identified with the long line of prophets through the ages.
17. All believers who through the ages have heeded the words of the prophets are included in this association with the angel of the Apocalypse.
18. "Those who keep the words of this book" refers to those subsequent to John’s publication of Revelation line with its prophetic outline and the detailed information contained within this book.
19. The angel does not make mention of those who reject and distort the contents of this book.
20. Believers living prior to the circulation of the book of Revelation were required to study and heed the body of prophetic revelation in existence.
21. Great blessing awaits those who rightly divide and inculcate via GAP the things of this book.
22. The angel gladly includes himself among the company of those who had the prophetic gift/office and those who heed the message.
23. As such, the angel is saying that he is not a worthy object of worship any more than are the prophets or their faithful followers.
24. He is simply a part of a community of fellow servants.
25. The angel with all his abilities and privileges from creation does not think too highly of himself.
26. Whatever service role you have been assigned by birth and calling embrace it wholeheartedly and you will receive great reward in this life and the one to come.
27. The angel ends his corrective with a command to "Worship God."
28. This is a repetition from 19:10.
29. The disoriented prophet has for the moment lost his bearings, and needs this reprimand.
30. It can happen to any of us and we should take it as unto the Lord.
31. John was rebuked in an area that he knew quite well.
32. He just allowed himself to get caught up in the emotion of the moment.

Instructions Concerning this Book (v.10)

VERSE 10 And he said to me, "Do not seal up the words of the prophecy of this book, for the time is near (kai. le,gei moi( Mh. sfragi,sh|j tou.j lo,gouj th/j profhtei,aj tou/ bibli,ou tou,tou( o` kairo.j ga.r evggu,j evstin (conj kai + pres.act.ind.3s. lego say + pro.dat.m.s. ego "to me" + neg me + aor.act.subj.2s. sphragizo seal + art.w/noun acc.m.p. logos word + art.w/noun gen.f.s. propheteia prophecy + art.w/noun gen.nt.s. biblion book + pro.gen.nt.s. touto "this" + art.w/noun nom.m.s. kairos time; season + conj gar for + adv engus near, close + pres.act.ind.3s. eimi]).

ANALYSIS: VERSE 10

1. The words "And he said to me" indicates that the speaker is still the angel.
2. It is vital for this scroll and all transmissions of it to posterity become assessable for all to read and study.
3. By contrast John was told not to divulge the nature of the seven thunders in Rev. 10:4.
4. Only he knew their significance for reasons not told us.
5. This book was designed to meet the immediate needs of the seven churches and the seven messengers (P-Ts) of those churches.
6. So it is vital that the book be made available for immediate publication.
7. The order given to Daniel was to seal up his book (Dan. 8:26; 12:4, 9-10).
8. In the case of Daniel it was not so much that the book could not be studied and profited by, but that certain things would remain a mystery until further revelation came from God.
9. Daniel has been rightly called the key to Revelation; but if it is the key then Revelation is the door to understanding the prophetic scheme of things to its fullest.
10. John was to publish what was revealed to him and make it available to the churches.
11. Christian pastors and their flocks were to study its contents and come under the blessing promised in the Prologue (Rev. 1:3) and in the Epilogue (Rev. 22:7).
12. The reason for the urgency given by the angel is "because the time is near."
13. The word "time" also means "the season."
14. The season was at hand meaning that the things spoken of in the book were in the process of being fulfilled.
15. The CA is portrayed by the condition of the seven churches so this part was being realized in the first era of the CA as represented by the Ephesian church (actually that era was winding down) giving was to the era represented by the church at Smyrna.
16. The adverb "near" is used of something that is close by as well as something that has already in place (cf. Rom. 10:8; Eph.2:13).
17. This same expression occurs in 1:3.
18. This expression when used of time signifies "at hand."
19. So the season of fulfillment was "at hand" unlike the long term prophetic material in Daniel (e.g. the tribulation).
20. As of right now much has transpired and we are now well into the Rapture generation where the body of Christ on earth is characterized as Laodicean.
21. John’s visionary experience of going to the 3^rd heaven in 4:1 and seeing the particular scene in the throne room with the 24 elders with their golden wreaths signifies that the Rapture has taken place.
22. Chapters 4 and 5 depict activities in the 3^rd heaven just after the Rapture and just before the opening of the seven-sealed scroll.
23. Seals 1 through 6 take up the first half of the tribulation, then there is a literal thirty minute pause where heaven falls silent and then the 7^th seal is opened with its seven trumpets and seven bowl judgments, then comes the end or the 2^nd Advent.
24. A brief period (75 days) ensues in which all saints from dispensations one and two are resurrected including tribulation saints who die, the judgment of Satan and his angels and their confinement to the abyss, the judgment of surviving Israel and the Gentiles, the renovation of the planet, then commences the 1000 years.
25. After that comes the release of Satan from his prison and the Gog and Magog rebellion.
26. This is followed by the resurrection of all unbelievers and the dissolution of the present creation.
27. Unbelievers are cast into the LOF and God creates the New Heaven and the New Earth and the New Jerusalem prepared in heaven descends onto the earth.
28. All these things says the angel are "at hand."
29. So, the phrase "for the time [or season] is at hand" refers to the time of fulfillment of "the words of the prophecy."
30. In 1:19 is a three part outline of the book which includes "what you have seen" (Rev. 1:9-20) and "the things which are" (chapters 2 &3) and "the things which will take place after these things" (chapters 4-22).
31. The prophetic information relative to the tribulation takes up the bulk of the book (chapters 6-19; including the 2^nd Advent).
32. Revelation chapter 20 deals with the millennium, the Gog and Magog revolution, the dissolution of the universe and the Great White Throne judgment.
33. Chapter 21 through 22:5 deals with the eternal state.
34. This sequence of prophetic fulfillment begins with the CA and the first church mentioned in chapter 2─ Ephesus.

 

Beat Goes On (v.11)

VERSE 11 "Let the one who does wrong, still do wrong (o` avdikw/n avdikhsa,tw e;ti [art.w/pres.act.part.nom.m.s. adikeo do wrong + aor.act.imper.3s. adikeo do wrong + adv eti still; and the one who is filthy, still be filthy [kai. o` r`uparo.j r`upanqh,tw e;ti [conj kai + def.art.w/nom.m.s. hruparos filthy, foul; degenerate + aor.pass.imper.3s. hrupaino make dirty, soil; be completely corrupt; only here in the pass + adv eti still]; and let the one who is righteous, still practice righteousness [kai. o` di,kaioj dikaiosu,nhn poihsa,tw e;ti [conj kai + art.w/adj.nom.m.s. dikaios righteous + noun acc.f.s. dikaiosune righteousness + aor.act.imper.3s. poieo do + adv eti still]; and the one who is holy, still keep himself holy [kai. o` a[gioj a`giasqh,tw e;ti [conj kai + art.w/adj.nom.m.s. hagios holy + aor.pass.imper.3s. hagiazo be holy + adv eti still])."

ANALYSIS: VERSE 11

1. The human race at any moment is divided into two broad categories spiritually speaking.
2. There are those who are positive and those who are negative.
3. The angelic statement views humanity in light of these two volitional states.
4. Among those who are negative are both believers and unbelievers.
5. They are the subjects of the first part of verse 11.
6. Adjusted believers are the subjects of the second half of this verse.
7. Wrongdoing or doing the wrong thing, is the constant practice of those who refuse to make the adjustments to God.
8. The unbeliever, for instance, if he does anything, embraces a system of works to achieve eternal life.
9. The verb adikeo can be rendered according to context can mean "to be in the wrong," "do wrong," "act unjustly toward," or "injure" (Rev. 2:11; 6:6; 7:2,3; 9:4,10,19; 11:5).
10. A positive believer can "do wrong" as seen in 1Cor. 6:7, 8 (cf. Col. 3:25), but when a believer who is adjusted does wrong that person applies 1Jn. 1:9.
11. Negative and reversionistic believers are in a perpetual state of "doing wrong" as they refuse to line up with the directive will of God and finish their course.
12. Negative believers refuse to run the race according to the divinely prescribe "rules" (cf. 2Tim. 2:5; adv. nomimos; lawfully).
13. At the top of the list is the implementation of Rebound and assembly in an local church that teaches sound doctrine as everything flows from these requirements.
14. Those who live apart from the three adjustments to God are "filthy."
15. The adjective (hruparos; 2x) and the verb (hrupaino; 1x) is used in connection with someone who does not practice basic hygiene (cf. Jam. 2:2).
16. Here it is used of those who are not clean as per the salvation and rebound adjustments.
17. Believers who do not rebound or who do not embrace sound doctrine are filthy.
18. Adjusted believers are told to "put aside" all "filthiness," and that is done when believers rebound (Jam. 1:21).
19. The cognate noun "filthiness" (hrupria) occurs only in Jam. 1:21.
20. In Jam. 1:21 the context is preparation for the intake of BD.
21. The adjusted believer keeps his person and house clean, so to speak, but the negative crowd, as specified in the first half of this verse, lives in filth and squalor.
22. By remaining negative and living in moral and spiritual filth, these types are not prepared for Christ’s coming.
23. The imperatives in the first half of the verse are imperatives of permission, not imperatives of command.
24. The verse is not to be taken as teaching determinism that makes repentance impossible as there will always be some who step clear of the consequences of a life of doing wrong and remaining filthy.
25. The verse views all who live in the shadow of His coming as being in one of two camps.
26. Hence the fourfold use of the adverb eti ("still").
27. The verse is basically viewing man’s situation from the standpoint of when all is said and done.
28. A negative or reversionistic believer falls into the category of those who are not fully prepared for Christ’s return.
29. Only those believers who qualify for the prize fall into those specified in the second half of this verse.
30. Experiential or phase 2 righteousness and holiness is in view here.
31. The adjusted believer is marked by a continued practice of righteousness.
32. He sufficiently executes righteousness in his phase 2 so he can avoid shame at the Bema (cf. 1Jn. 2:28).
33. Such a one will "find approval" when his works are judged (Heb. 11:2, 39; based on aorist passive indicative/participle of the verb martureo; in the passive it means to receive a good report, be approved).
34. The list in Hebrews ll certainly has believers who sinned but the did the thing that requalified them, namely rebound/repentance.
35. Righteous activity refers to executing the imperatives in fellowship.
36. The one who is holy is the one who finds himself in fellowship.
37. Hence, the nuance between the two terms describing the one who is prepared for the Lord’s return.

Testimony of Jesus (vv.12-13)

VERSE 12 "Behold, I am coming quickly, and My reward is with Me (VIdou. e;rcomai tacu,( kai. o` misqo,j mou metV evmou/ [interj idou behold + pres.dep.ind.1s. erchomai come + adv tachus quickly, promptly + conj kai + art.w/noun nom.m.s. misthos wage, compensation; reward + pro.gen.m.s. ego "My" + prep meta with + pro.gen.m.s. ego "Me"], to render to every man according to what he has done [avpodou/nai e`ka,stw| w`j to. e;rgon evsti.n auvtou/ [aor.act.infin. apodidomi render, pay back, recompense, give back; award + adj.dat.m.s. hekastos each one + conj hos as + art.w/noun nom.nt.s. ergon work + pres.act.ind.3s. eimi "he has" + pro.gen.m.s. autos "his"]).

ANALYSIS: VERSE 12

1. The content of the statement in v. 12 reflects that Christ is the speaker.
2. This resembles the words introduced parenthetically at v. 7, but here He continues to speak through v.13.
3. The promise of v. 7 is repeated: "Behold I am coming promptly."
4. The return or coming of Christ is heralded in two events separated by seven years.
5. There is the Parousia for the Church and the Parousia of the Second Advent.
6. Christ’s return for the Church is called the Rapture, which event initiates the seven year tribulation.
7. Christ’s return at the end of the tribulation ushers in the earthly kingdom of God.
8. The former is hidden from the cosmos, the second is witnessed worldwide (cf. Rev. 1:7).
9. The circumstances of Jesus’ Parousia (Coming) is contingent on pre and post tribulation fulfillment of prophecy.
10. For instance, the Rapture of the Church depends on the reestablishment of the Jewish nation following the dismantling of the second commonwealth in 70 AD.
11. Other prophecies that must be fulfilled prior to the Rapture could be cited.
12. The adverb translated "soon" can easily be misunderstood to teach a false doctrine of immanency.
13. "Soon" is best understood as "without [unnecessary] delay."
14. Four times this expression occurs in Revelation (3:11; 22:7, 12, 20) and each time the promise is attributed to Jesus Christ.
15. He promised the Rapture phase to His disciples while He was on earth (Jn. 14:3; first direct prophetic reference to the Rapture of the Church in Scripture).
16. The Rapture is a part of the mystery doctrines for the Royal Family (1Cor. 15:51ff.).
17. The actual event as it unfolds is detailed in 1Thess. 4:13-17.
18. The reasons the Rapture will precede the 7-year tribulation is as follows: (a) direct statement or promise to that effect in 1Thess. 5:9 and Rev. 3:10; (b) the presence of "crowned" saints in heaven while the tribulation is in process on earth (e.g. the 24 elders); (c) the fact the church is not mentioned in those chapters detailing the tribulation, that is, chapters 6-19, except where the Bride is in preparation for her return with Christ in chapter 19.
19. Part of the Beast’s propaganda campaign will be to slander those who are in heaven (Rev. 13:6).
20. In verse 7 the promise is followed with a blessing, but here the same promise is followed with a promise of reward in connection with Christ’s Parousia.
21. Of the 29x the noun misthos ("reward") is found in the NT only once does it refer to a punitive action against an evildoer (2Pet. 2:13).
22. Otherwise it refers to either a temporal return on effort expended or of an eternal reward bestowed on the righteous.
23. It is so used in the Gospels (Matt. 20:8; Mk. 9:41; Lk. 6:23, 35; 10:7; Jn. 4:36).
24. Salvation cannot be earned as in a reward/wage for doing good (Rom. 4:4) as this would require absolute perfection on the part of the individual.
25. CA believers will be rewarded for their divine good production in phase 2 (1Cor. 3:8, 14; cf. 9:17, 18; 2Jn. 1:8).
26. The only other time this noun occurs in Revelation is at 11:18 where the 24 elders give thanks before the throne.
27. Here the reference is to the reward of the saints which comes in connection with Christ’s Parousia.
28. A literal translation of the this part of the verse is: "My reward is with me, to each person as his work is."
29. The singular ergon ("work) views each believer’s phase 2 as one continuous work.
30. The adjective "each man" (hekastos) sounds the note of individual responsibility seen in this book at 2:23; 6:11; 20:13).
31. Those who run the race according to the rules are up for great reward (e.g. the prize/crown).
32. According to 1Cor. 3 there will be differences among believers based on accumulated divine good production (e.g. application of BD in fellowship).
33. Actions, even divinely prescribed actions, done out of fellowship do not receive a reward (1Cor. 3:15; cf. 13:3; 1Jn. 2:28).
34. Some believers will be "saved, yet as through fire."
35. Sound doctrine recognizes the fact that believers will suffer loss and shame when their works are judged (1Cor. 3:15; 1Jn. 2:28; Rev. 3:11).
36. All true believers are not faithful, but God is faithful to keep His promise of eternal salvation to all who believe in Christ (2Tim. 2:13).
37. SG3 is distributed to believes in connection with their place within the 1^st resurrection (cf. Dan. 12:13).

Solemn Assurance (v.13)

VERSE 13 "I am the Alpha and the Omega, the first and the last, the beginning and the end (evgw. to. :Alfa kai. to. +W( o` prw/toj kai. o` e;scatoj( h` avrch. kai. to. te,loj [pro.nom.m.s. ego + art.w/noun nom.nt.s. alpha + conj kai + art.w/noun nom.nt.s. omega + art.w/adj.nom.m.s. protos first + conj kai + art.w/adj.nom.m.s. eschatos last + art.w/noun nom.f.s. arche beginning + conj kai + art.w/noun nom.nt.s telos end])."

ANALYSIS: VERSE 13

1. The threefold title Christ appropriates for Himself offers solemn assurance of His qualifications to reward each believer.
2. The first designation in the triplet "I am Alpha and Omega" is a title for God the Father in 1:8; 21:5-6.
3. The idea behind this designation is that Christ is the One from whom all things proceeded as well as the final sum of all things.
4. The second item "the first and the last" applies only to Christ in this book (1:17; 2:8).
5. In Isa. 44:6 and 48:12 it refers to the Yahweh.
6. The idea behind this title is that of primal cause and final goal of all things.
7. The title "the beginning and the end" applies to the Father in 21:6.
8. A similar description of God the Son is in Heb 12:2 as "the author and finisher of our faith."
9. Here the notion is what the Lord starts He finishes.
10. He is the One who created the world and will perfect it.

Requalified (v.14)

VERSE 14 Blessed are those who wash their robes (Maka,rioi oi` plu,nontej ta.j stola.j auvtw/n [adj.nom.m.p. makarios blessed + art.w/pres.act.part.nom.m.p. pluno wash + art.w/noun acc.f.p. stole a robe, long flowing garment + pro.gen.m.p. autos "their"], so that they may have the right to the tree of life [i[na e;stai h` evxousi,a auvtw/n evpi. to. xu,lon th/j zwh/j [conj hina in order that (express purpose or goal) + fut.dep.ind.3s. eimi "may have" + art.w/noun nom.f.s. exousia right, authority + pro.gen.m.. autos "they" + prep epi to + art.w/noun acc.nt.s. zulon tree + art.w/noun gen.f.s. zoe life], and may enter by the gates into the city [kai. toi/j pulw/sin eivse,lqwsin eivj th.n po,lin [conj kai + art.w/noun dat.m.p. pulon gateway + aor.act.subj.3p. eiserchomai enter + prep eis into + art.w/noun acc.f.s. polis city]).

ANALYSIS: VERSE 14

1. This constitutes the last of seven beatitudes found in Revelation (cf. Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7).
2. This beatitude is given by John as is the case in 1:3 and 20:6.
3. The first confers blessing upon the one who reads (e.g. "teaches) and those who hear the words of this book.
4. The one in 20:6 issued by John is blessing upon all those who participate in the 1^st resurrection.
5. The one in 14:13 comes from a unspecified voice from heaven promising blessing upon those who die with honor in the tribulation.
6. The one in 19:9 comes from one of the angels of the last seven plagues (bowl judgments) promising blessing upon those who are invited to the marriage supper of the Lamb (e.g. millennial saints, et al).
7. The ones in 16:15 and 22:7 are issued by the Lord Himself.
8. In 16:15 the blessing is upon the believer who remains awake and clothed (e.g. adjusted) during the tribulation.
9. The blessing of 22:7 issued by the Lord echoes the beatitude of 1:3 with respect to those who take the book of Revelation seriously.
10. Regardless of the immediate source of these beatitudes, they all carry divine sanction.
11. This final beatitude comes from the Apostle John and its specific audience is the ones living outside the eternal city.
12. That audience being the nations first mentioned in connection with the eternal state at 21:24 and 26 (cf. 20:3, 8).
13. These are the same "nations" that lived during the 1000 years.
14. The ancestry of these nations is the believers who survived the tribulation (cf. Matt. 25:32-40) and begot children during the 1000 years and were ruled over by the saints of the first resurrection (Rev. 2:27; 5:10; 20:4, 6; 22:5; 2Tim. 2:12).
15. The 12 apostle will rule over the 12 tribes of Israel (Matt. 19:28).
16. Each resurrected saints position in the kingdom is based on phase 2 input (Rev. 2:27; cf. Lk. 10:11-27).
17. Those who are part of the 1^st resurrection will continue to rule according to their SG3 in the eternal state (Rev. 22:3).
18. Clearly there is a distinction made between those living in the city and those who live outside the city and come to the city as visitors (Rev. 21:24-26; cp. 22:3-5).
19. In this context the washing of their robes is a reference to the qualification to enter the city and partake of the tree of life.
20. There are two references to the washing of robes in this book (7:14 & here).
21. The first reference in reference to the salvation of tribulational martyrs in the query and answer of one of the 24 elders.
22. There the washing is said to "make them [the robes] white in the blood of the Lamb."
23. Clearly that washing is in reference to the work of Christ on the cross toward sin and the spiritual cleansing that comes to all who believe for salvation.
24. The "robes" refer to their souls as the soul is cleansed and redeemed at the point of faith in Christ.
25. "Robes" in 7:14 refers to the soul which is forgiven, cleansed and redeemed under the salvation adjustment.
26. The Greek noun "robe" (stole) refers to a long flowing outer garment (cf. Mk. 12:38).
27. The noun is used in Revelation of actual attire in 6:11; 7:9, 13 of those residing in heaven under semi-ultimate sanctification.
28. These white robes clothe the disembodied spirits of the dead saints coming out of the Tribulation.
29. The white color is emblematic of the imputation of +R.
30. They are in heaven and granted this attire because they washed their robes in the blood of the Lamb while on earth (cf. 7:14).
31. But in the present context the situation is different.
32. These people have already washed their robes (souls) in the blood of the Lamb during their days in the old creation.
33. Only believers are brought over onto the new earth.
34. But they are brought over in their natural bodies possessing an ISTA and death/aging gene.
35. Possessing the STA gene they cannot enter the city and eat of the Tree of Life and overcome the death gene.
36. The washing of their robes in this case is the cleansing associated with the leaves of the Tree of Life (Rev. 22:2).
37. The antidote to the ISTA acquired when Adam ate of the Tree of the Knowledge of Good and Evil (along with the death gene) is in the leaves.
38. The robes in this case refer to their genetically engineered bodies.
39. It is inconceivable that anyone would refuse the antidote which will be offered to the transitional generation so as to qualify them to enter the city and partake of the antidote to the aging gene.
40. Since nothing impure (e.g., sinful) is allowed to enter the Holy City, the cure must take place outside the city (cf. Rev. 21:25-27; esp. v. 27).
41. "Robe" in this instance refers to the body not the soul since their (the transitional generation) souls have already been "made white."
42. Once the antidote is administered this multitude (millennial saints) "will have the right to the tree of life."
43. The conjunction "so that" (hina) denotes result.
44. There is no violation for people with the death gene to enter the city as the death gene is not a moral issue.
45. The death gene like the Adamic curse is a judgment imposed upon mankind for possession of the ISTA under spiritual death.
46. The curse remains even for those who are saved and not any longer under spiritual death.
47. It is of interest to note that the beatitude (blessing) presents the objective of entering the city for the first generation and the actual entering last in this verse.
48. Entering the city in the first place requires the cleansing or healing of the flesh so that ultimate objective can be realized─ partaking of the fruit to overcome the death gene.
49. Who wouldn’t be eager to overcome aging and physical death, even if it meant living forever in a vulnerable and mortal body (see Gen. 3:22)?
50. The immortality of the multitudes living outside the city is a different immortality than that of those residing within the city.
51. Those living in the city are believers coming out of the first three dispensations and their immortality of body is exactly like that of Christ.
52. As such it is bullet-proof!
53. The immortality of body of the nations on the outside is like that of Adam before he fell─ that is, the immortality he forfeited in the Fall as per God’s warning.
54. Those born to subsequent generations will not need the antidote nor the fruit to over come the STA and death genes, since they will be born of parents such as existed in Adam and Eve before they fell.
55. Partaking of the tree will still be a blessing to all humanity, whether within the city or without.
56. Had Adam partook of the fruit of the Tree of Life before the Fall it would have procured for him no dramatic effect.
57. Yet the Tree of Life contained within the makeup of its fruit the dynamic to cancel the death gene and grant immortality to the body only.
58. This is why there was a guard place around the tree so men with STAs could not eat of its fruit and live forever (Gen. 3:22 Then the LORD God said, "Behold, the man has become like one of Us, knowing good and evil (through ISTA); and now, he might stretch out his hand, and take also form the tree of life, and eat, and live forever." Cf. 3:24).
59. Eating of that tree only meant that the individual would not be subject to aging and death through aging.
60. It does not mean that the individual would not be subject to death via trauma.
61. The natural body minus the death gene still needs food, water, shelter and air to breathe!
62. The resurrection body is not subject to those limitations.
63. The resurrection body is like the immortal soul not subject to any trauma imaginable.
64. Only God could destroy what He has created but since He has made specific promises to those under the salvation adjustment we have nothing to fear.
65. People living is the eternal state under 2^nd class conditions will never experience temptation, either from within (ISTA) or without (Satan and the cosmos; cf. 1Jn. 2:16).
66. Death, the last existing vestige of the curse will be no more when the millennial saints "wash their robes."
67. Death will never stalk mankind again as it did even in the millennium (Rev. 21:4).
68. Even crying as a result of sadness will be no more, as "He will wipe away every tear from their (transitional generation) eyes.
69. All speculation that man might sin and fall again is clearly precluded by Rev. 21:4!
70. If man fell again, who would in the Godhead would assume the role to the 2^nd Person?
71. Then there would be two saviors and two God-men.
72. This is preposterous!

 

The Polar Opposite (v.15)

VERSE 15 Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters (e;xw oi` ku,nej kai. oi` fa,rmakoi kai. oi` po,rnoi kai. oi` fonei/j kai. oi` eivdwlola,trai [adv exo outside + art.w/noun nom.m.p. kuon, kunos dog + conj kai + art.w/noun nom.m.p. pharmakos sorcerer, magican + conj kai + art.w/noun nom.m.p. pronos fornicator + conj kai + art.w/noun nom.m.p. phoneus murderer + conj kai + art.w/noun nom.m.p. eidololarter idolator], and everyone who loves and practices lying [kai. pa/j filw/n kai. poiw/n yeu/doj [conj kai + adj.nom.m.p. pas all + pres.act.part.nom.m.s. phileo love (as love based on emotions); versus agape love based on volition + conj kai + pres.act.part.nom.m.s. poieo do + noun nom.nt.s. pseudos lie, falsehood]).

ANALYSIS: VERSE 15

1. The opposite of the condition of those in verse 14 (cf. Rev. 21:24, 26; 22:2) is denial of access to the eternal city.
2. The adverb exw refers to those who are outside the city wall.
3. To be "outside" and never having access to the city means to be in the Lake of Fire (cf. 20:15; 21:8).
4. The abruptness in the absence of a conjunction to begin this verse underscores the horror of this future state.
5. Inside the city, living as permanent residents, are believers of the first resurrection.
6. Those living outside the city, but having unrestricted access to the city, are millennial saints and their potential descendants (e.g. the nations brought over from the 1000 years).
7. Those who are "outside" are those who are unbelievers who were banished to the Lake of Fire in connection with the Great White Throne Judgment.
8. The basis for their indictment is failure to believe in Jesus Christ while they lived on the old earth.
9. People are not condemned to eternal perdition because of personal sins since Christ paid a penalty for the sins of all men (doctrine of unlimited atonement and the principle of double jeopardy).
10. The great majority live out their lives in unbelief and die unforgiven (cf. Matt. 7:14; Jn. 8:24).
11. When a person believes in Christ their pre-salvation sins are forgiven just as when a believer rebounds all sins are forgiven since the last time 1Jn 1:9 was applied.
12. It is a universal belief that men go to hell for the sins they committed while on earth.
13. The sin of unbelief is the only sin of which there is no forgiveness and the penalty for this sin is eternal condemnation in the Lake of Fire.
14. The Lake of Fire is the second death (cf. Rev. 21:8).
15. Those living outside the city on the new earth have unlimited access to the New Jerusalem throughout the ages of eternity future (Rev. 21:24-26).
16. Since nothing unclean can enter the city, it follows that those entering the city are free from sin having been cleansed of the ISTA through the leaves of the tree of life (Rev. 22:2, 7).
17. The eternal state is a realm where absolute righteousness prevails (2Pet. 3:13).
18. The listing of STA types here and in 21:8 is designed to show that the eternal city is unlike any city before it.
19. Nothing sinful or potentially sinful will enter through her open gates.
20. The present list of sinful types contains six examples of overt STA behavior representative of the kinds of people who once lived on the earth in a state of unbelief.
21. The sins mentioned in this list and the list in 21:8 is not confined to unbelievers, but unbelievers are not overcomers.
22. "The dogs" is a metaphor for those addicted to unnatural vices.
23. Dogs here refer to scavengers and were objects of contempt.
24. In Deut 23:18 the metaphor is applied to male prostitutes.
25. "The dogs" replace the "abominable" in the listing in 21:8.
26. The reference here is to homosexuality that abnormal sexual vice exposed in Rom. 1:27.
27. "The sorcerers" (pharmakos) refer to practitioners of the occult; specifically those who cast spells (via drugs, hypnosis, etc).
28. We see these types listing as shamans, medicine men, etc.
29. This sin is part of the universal STA grid (cf. Gal. 5:20).
30. The noun pharmakeia found in Gal. 5:20 and Rev. 18:23 for spell-casting.
31. "Fornicators" refers to overt sexual misconduct in its broadest meaning for sex outside marriage.
32. No need to document the prevalence of this sin in human history.
33. It is on the increase today due to availability.
34. Over forty percent of women living in the US get pregnant out of wedlock.
35. Sexual vice is one of the leading reasons for the coming wrath of God (Col. 3:8).
36. "Murderers" refer to all who take human life a part from divine sanction.
37. Mass murderers include world leaders who engage in unjust wars and genocide of their own populations along with those who support them (cf. Rev. 18:24 where America is guilty of the "blood of all mankind.").
38. It isn’t just the one who pulls the trigger; it is the accomplices as well.
39. Funding criminal regimes makes one an accomplice to murder.
40. "Idolaters" refers to those who substitute relationship with the living God with objects of veneration like idols, the worship of the elements (animists).
41. Then there is idolatry of a different sort where men make mammon their god (cf. Col. 3:5).
42. John’s other references to these four vices (sorcery, immorality, murder and idolatry) are seen in this book at 9:21; 18:23 and 21:8.
43. The phrase "everyone who loves and does [promotes or "practices"] a lie" is an elaboration of "all liars."
44. Satan is the father of all lies (Jn. 8:44) and it is fitting that his eternal home is a congenial place for those who love and practice lying.
45. The verb (poieo "I do") is used in 1Jn. 1:6 of not "doing" the truth, and in Jn. 3:21 of "doing the truth."
46. "Loving…a lie" (verb for love is phileo) is deeper than "doing" a lie.
47. The individual who loves falsehood has by that love demonstrated his kinship to it and his affinity to that which is false.
48. Such a one is an active supporter of whatever lying system sponsored by the god of this world he has bought into.
49. Those for instance who buy into the propaganda of the Antichrist and his henchman the false prophet will be fanatical devotees to his cult.
50. They will love the lie rather than the truth (cf. 2Thess. 2:11-12).
51. The author here is simply stating that all who reside in the Lake of Fire are characterized by this kind of sinning not to mention other types of sinning (cf. 21:8).
52. Believers commit sins (Jam 3:2) and to say believers do not sin after they are saved is to promote a lie (1Jn 1:7,9)!
53. It is important to keep your guard up and realize that there are many unprincipled men who love to tell lies, and who are motivated by money, ideology and fear.
54. We live as the song says "in a world filled with lies."

 

Jesus Attestation to Revelation (v. 16)

VERSE 16 "I, Jesus, have sent My angel to testify to you these things for the churches (VEgw. VIhsou/j e;pemya to.n a;ggelo,n mou marturh/sai u`mi/n tau/ta evpi. tai/j evkklhsi,aij [pro.nom.m.s. ego I + noun nom.m.s. Iesous Jesus + aor.act.ind.1s. pempo send, dispatch + art.w/noun acc.m.s. angelos angel + pro.gen.s. ego "My" + aor.act.infin. martureo testify + pro.dat.p. su you + pro.acc.nt.p. touto "these things" + prep epi to; for + art.w/noun dat.f.p. ekklesia church (local)]).

I am the root and the descendant of David, the bright morning star (evgw, eivmi h` r`i,za kai. to. ge,noj Daui,d( o` avsth.r o` lampro.j o` prwi?no,j [pro.nom.m.s. ego I + pres.act.ind.1s. eimi + art.w/noun nom.f.s. hriza root; descendant; kind; race [as in Mk. 7:26; 1Pet.2:9] + conj kai + art.w/noun nom.nt.s. genos descendant + noun gen.m.s. Dauid + art.w/noun nom.m.s. aster star + art.w/adj.nom.m.s. lampros radiant; "bright" + art.w/adj.nom.m.s. proinos belonging to the morning; the morning star; cf. 2:28])."

ANALYSIS: VERSE 16

1. Using the combination─ "I Jesus"─ found nowhere else in the NT, Jesus speaks of His role in the production of the Book of Revelation.
2. The emphatic self-designation "I Jesus" serves to place special attention on this, the final and most solemn attestation to His part in revealing the contents of this book (cf. vv. 7, 12).
3. This is the only time in the book when the Lord calls Himself by His personal name.
4. This is to demonstrate that the book and its contents are not the product of fancy (cf. 1Pet. 1:21).
5. Such a personal word from the Lord bolsters John’s case in the face of a competitive atmosphere among professing prophets that prevailed in the churches of Asia at that time (cf. 2:2, 20-21).
6. The verb "sent" is the same Greek verb used in Jn. 20:21 for Jesus’ sending of the apostles to represent Him.
7. It is the same verb as in 1:11 where John is told to write down what He is about to see and send or dispatch copies to the seven churches of Asia.
8. "My angel" is the same as "His angel" in 22:6.
9. This is the angel of the Apocalypse, who John interacted with in the course of the revelation of the things that comprise this book.
10. This angel served as John’s guide as the prophetic narrative unfolded.
11. It is of interest to note that this particular angel does not come into view until chapter 17 verse 1 where John received the vision of "the great whore who sits on many waters."
12. After chapter 17 it is not until 21:9 that this angel shows up in the narrative in connection with the presentation of the New Jerusalem.
13. John was the sole agent through whom the book came according to 22:8.
14. The plural pronoun "to you" shows that the apostle John is not the sole beneficiary of this book.
15. Translation: "I, Jesus, have sent My angel to testify to you all these things for the churches."
16. The antecedent "these things" refers to the detailed prophetic information within this book (cf. 22:8; 1:19; 22:20).
17. "To you" refers to the individuals within the churches and "for the churches" refers to the seven local assemblies located in the Roman province of Asia.
18. Common sense dictates that "the churches" cannot be limited to the seven churches specified in 1:4, 11, and 20.
19. The sense to be taken here is churches in general, that is, bonafide local assemblies existing in that day to the end of the age.
20. In Revelation John never uses the singular "ekklesia" to refer to the church universal as Paul does; instead he use the figure of a bride (cf. 19:7-8).
21. So this probably generalizes the recipients of this prophecy both geographically and historically.
22. The immediate recipients of this book were the seven churches of Asia (1:4) because those seven churches represented seven trends over the course of the church age.
23. Jesus claim to authority is tied to His messianic credentials.
24. His messianic credentials are tied to David the founder of the royalty of kings culminating in David’s greater son, Jesus Christ.
25. This is the royal dynasty that is promised eternal perpetuity as per the Davidic Covenant.
26. As David founded the first Jerusalem, so Jesus will found the eternal Jerusalem (cf. 2Sam. 7:12-16; Ps. 132:11; Isa. 11:1, 10; Jer. 23:5; 33:15-16; Ezek. 34:23; 37:24-25; Hos. 3:5; Amos 9:11; Zech. 3:8; 6:12; Rom. 15:12).
27. "I am" is once again emphatic.
28. The "root of David" mentioned earlier at 5:5 is different from "the descendant of David."
29. Jesus is both "the root" and "the descendant of David."
30. David’s natural father was Jesse, hence the expression "the root of Jesse" in Isa. 11:10 quoted in Rom. 15:12.
31. What does this all mean?
32. How can a person be both ancestor and descendant?
33. "The root… of David" refers to the One who founded the Davidic dynasty, that being Jesus as divinity.
34. No Jesse, no David.
35. No David, no Jesus (humanity only).
36. In Jesus we have "the branch" of David.
37. "The branch" is a messianic designation (cf. Isa. 4:2; 11:1; Jer.23:5; 33:15; Zech. 6:12).
38. "The branch" corresponds to "the descendant" (to genos) in Rev. 22:16.
39. Jesus as the second person of the Godhead brought to pass the Davidic line of which Jesse was the last male before the dynasty became official in David.
40. As eternal God Jesus credentials include His eternal deity (cf. Micah 5:2 "But as for you, Bethlehem Ephratha, Too little to be among the clans of Juday, from you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, for the days of eternity [past].").
41. Jesus as the descendant of David refers to His humanity which came to be centuries after David.
42. Only the God-man could be both "the root" and "the descendant!"
43. Christ, as God, is the root of Jesse and David.
44. All other would-be messianic claimants are disqualified as they are not both root and descendant.
45. So again, Jesus ties his authority to produce such a book on His special claim to messiahship and the right to inaugurate the kingdom promised to David (2Sam. 7:4-17; espec. v. 16).
46. Further confirmation of this covenant can be seen in Pss. 2, 89; Isa. 9:7; 11; 24-25; 54; 60-61.
47. Further confirmation is seen in the NT: Lk. 1:31-22; Matt. 2:2; 25:34; Acts 1:6-8).
48. Jesus can be both ancestor and descendant as He is the beginning and the end, the first and the last, the alpha and the omega.
49. The title "the bright morning star" refers to Him as the One who will appear for His church/bride at the dawning of the great and terrible day of the Lord.
50. There it is called "the star belonging to the morning."
51. The morning star is a reference to the planet Venus which appears at certain times in the night sky and can be seen even as the Sun begins to arise.
52. This is astronomical picture is used to demonstrate that the Rapture generation can know that Christ’s return is very near (cf. 2Pet. 1:19), where it is called "the daystar" (phosphoros) one of the brightest planets as viewed from earth (e.g. Venus).
53. The day of the Lord dawns in connection with Israel’s rebirth as a nation in 1948 (now we wait for the temple to be built).
54. Israel gained control of Jerusalem in 1967 having lost the city in 70AD according to Daniel’s prophecy.
55. In Rev. 2:28, where this planet is promised to the one who overcomes and keeps the works of God to the end, it is called "the star of the morning."
56. Jesus will appear in the heaven above to take the Royal Family to Himself (e.g., rapture).

A Final Appeal (v.17)

VERSE 17 The Spirit and the bride say, "Come (Kai. to. pneu/ma kai. h` nu,mfh le,gousin( :Ercou [conj kai + art.w/noun nom.nt.s. pneuma spirit + conj kai + art.w/noun nom.f.s. numphe bride + pres.act.part.3p. lego say + pres.dep.imper. erchomai come])."

And let the one who hears say, "Come (kai. o` avkou,wn eivpa,tw( :Ercou [conj kai + art.w/pres.act.[part.nom.m.s. akouo hear + aor.act.imper.3s. lego/eipon say + pres.dep.imper. erchomai come])."

And let the one who is thirsty come (kai. o` diyw/n evrce,sqw [conj kai + art.w/pres.act.part.nom.m.s. diphao thirst + pres.dep.imper.3s. erchomai come]; let the one who wishes take the water of life without cost [o` qe,lwn labe,tw u[dwr zwh/j dwrea,n [art.w/pres.act.part.nom.m.s. thelo wish, desire + aor.act.imper.3s. lambano receive, take + noun acc.nt.s hudor water + noun gen.f.s. zoe life + adv dorean freely, gratis, as a gift, without cost]).

ANALYSIS: VERSE 17

1. This verse constitutes a response of John [or Jesus] to the words of v.16.
2. This follows in light of the series of declarations and responses in the Epilogue (vv. 10-11, 12-13, 14-15).
3. Opinion is divided over the one whom "come" (pres.imper.2s. erchomai) addresses.
4. One view is that it is an evangelistic appeal to humanity at large or an appeal to believers to get their spiritual lives in order.
5. The other view is that the imperative "come" is addressed to Christ, inviting His return.
6. This is the view adopted here as it seems to make the best sense in a context that focuses on that event (22:7, 12, 20; cf. 22:6, 10).
7. This interpretation harmonizes with the dominant use of erchomai throughout this book (occurs 36x in 32 verses).
8. The verb is used in connection with Christ’s return in 1:4, 7, 8, 3:11; 4:8; 16:15; and in this last chapter at 22:12, 17?, 20.
9. This verb is used in connection with the coming period of wrath or some aspect of it at 3:10; 6:1, 3, 5, 7 [four references in connection with the four horsemen], 17; 9:12; 11:14, 18; 14:7, 15; 18:10.
10. The verb is used in connection with the coming of the Antichrist at 17:10.
11. No other use in the book has as its object a call to salvation or reversion recovery (cf. 7:13, 14; 8:13; 14:15a; 17:1; 19:7; 21:9).
12. The present imperative second person singular of this verb also occurs in connection with the summons of the four horsemen in chapter 6 (6:1,3,5,7) and in the words of John at 22:20 which is clearly an appeal for the Lord’s return!
13. Opinion is divided as to whether the words of this verse are attributed to Christ or John.
14. One question might be, why would the Spirit petition Christ to return?
15. The answer lies in the Spirit’s ministry in revealing things to come (Jn. 16:13), and in His mysterious ministry of intercession when believers pray (Rom. 8:26,27).
16. "The Bride" here refers to the corporate body of Christ on earth at any given moment.
17. God the Holy Spirit and the Bride (e.g. church) are linked in this first line since all believers are indwelt with God the Holy Spirit and all are expected to think alike and pray alike.
18. John refers to the church in her corporateness as "the Bride."
19. In the eternal state all who are residents of the New Jerusalem are referred under the designation of bride (cf. Rev. 21:9).
20. Up to this point nymphe ("bride") has been applied to the Church triumphant of the future (cf. Rev. 19:10), but here John applies the title to the church on earth (cf. 2Cor. 11:2; Eph. 5:31-32).
21. The term ekklesia (church) is used in the book of Revelation only of local churches.
22. The prayers of the saints for the return of the Lord are represented in heaven as incense which will be offered up to demonstrate that the actual prayers through the centuries will be honored (Rev. 5:8; 8:3,4).
23. The second command for a petition for the Lord’s return addresses "the one who hears."
24. This refers to everyone who hears (e.g. gaps) the book of Revelation in a local assembly (cf. 1:3) under the teaching of a local messenger (e.g. P-T).
25. Not only the church corporately─ he nymphe─ but also every individual has the responsibility to petition the throne of grace accordingly.
26. Taking the verb erchomai ("come") in the 3^rd instance in this verse differently that what it has in the first two clauses of this verse is justifiable because the subject of the verb "let the one…come" has the qualification of "let the one who wishes take…"
27. The first two instances of the verb "Come" are unqualified.
28. The change from the second person to the third person is another significant difference.
29. The verse’s third invitation solicits the "one who thirsts" (versus the Spirit and the Bride, and the one who hears).
30. This sudden transition to exhort the thirsty resembles those in 13:9-10 and 14:13.
31. Thirst refers to spiritual thirst as in Matt. 6:5; Rev. 7:16; Jn. 6:35; 7:37.
32. It is a thirst for the water of life (Rev. 21:6; cf. Isa. 55:1).
33. This invitation addresses the unsaved who by the very definition of their condition are dying of thirst, so to speak.
34. The aorist imperative (3^rd person) "come" is directed to those who are under spiritual death and in need of the water of life (e.g. salvation).
35. "Let the one who wishes" is a clarification of the who "the thirsty one" is.
36. The one "who wishes" is the same as the "whoever" of Jn. 3:15, 16 (cf. Lk. 20:18; 1Jn. 4:15; 5:1).
37. The one who drinks of this water of life will never thirst again (Jn. 4:14).
38. "The one who wishes" is the one who is positive and who acknowledges his thirst.
39. The water of life is offered "without cost" which emphasizes that eternal salvation is based on grace and not human merit (cf. Rom. 3:24 for adverb
40. "Taking" (lambano) refers in the analogy to drinking life-saving water to believing in Christ.
41. That is clearly the meaning of this verb in Jn. 1:12: "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name." (cf. Matt. 13:20
42. This universal and gracious invitation is available to all mankind following the gloom and despair of the doomed (v. 15).
43. The door of mercy is still opened.
44. Those who come to drink of the water of life from the river flowing form the throne of God in the New Jerusalem are those whose thirst was quenched while they live on the old earth (cf. 21:6).

Final Warning (vv. 18-19)

VERSE 18 I testify to everyone who hears the words of the prophecy of this book (Marturw/ evgw. panti. tw/| avkou,onti tou.j lo,gouj th/j profhtei,aj tou/ bibli,ou tou,tou [pres.act.ind.1s. martureo testify, bear witness + pro.nom.s. ego I + adj.dat.m.s. pas all, everyone + art.w/pres.act.part.dat.m.s. akouo hear + art.w/noun acc.m.p. logos word + art.w/noun gen.f.s. propheteia prophecy + art.w/noun gen.nt.s. biblion book + pro.gen.nt.s. touto this]: if anyone adds to them [eva,n tij evpiqh/| evpV auvta, [part ean if + pro.nom.m.s. tis anyone + aor.act.subj.3s. epitithemi add to; lay on + pro.acc.nt.p. autos "them"], God will add to him the plagues which are written in this book [evpiqh,sei o` qeo.j evpV auvto.n ta.j plhga.j ta.j gegramme,naj evn tw/| bibli,w| tou,tw| [fut.act.ind.3s. epitithemi add to + art.w/noun nom.m.s. theos God + prep epi on + pro.acc.m.s. autos him + art.w/noun acc.f.p. plege plague + art.w/perf.pass.part.acc.f.p. grapho write + prep en + art.w/noun loc.nt.s. biblion book + pro.loc.nt.s. touto "this"]);

VERSE 19 and if anyone takes away from the words of the book of this prophecy (kai. eva,n tij avfe,lh| avpo. tw/n lo,gwn tou/ bibli,ou th/j profhtei,aj tau,thj [conj kai + part ean if + pro.nom.m.s. tis anyone + aor.act.subj.3s. aphaireo remove, take away + prep apo from + art.w/noun abl.m.p. logos word + art.w/noun gen.nt.s. biblion book + art.w/noun gen.f.s. propheteia prophecy + pro.gen.f.s. aute "this"], God will take away his part from the tree of life and from the holy city [avfelei/ o` qeo.j to. me,roj auvtou/ avpo. tou/ xu,lou th/j zwh/j kai. evk th/j po,lewj th/j a`gi,aj [fut.act.ind.3s. aphaireo take away + art.w/noun nom.m.s. theos God + art.w/noun acc.nt.s. meros part + pro.gen.m.s. autos "his" + prep apo from + art.w/noun abl.nt.s. zulon wood, tree + art.w/noun gen.f.s. zoe life + conj kai + prep ek from + art.w/noun abl.f.s. polis city + art.w/adj.abl.f.s. hagios holy], which are written in this book [tw/n gegramme,nwn evn tw/| bibli,w| tou,tw| [art.w/perf.pass.part.gen.nt.p. grapho write + prep en in + art.w/noun loc.nt.s. biblion book + pro.dat.nt.s. touto "this"]).

ANALYSIS: VERSES 18-19

1. Verse 18 opens with another emphatic ego, wherein John or Jesus (?) offers an extended testimony regarding the authority of "the prophecy" He has commissioned John to write.
2. Disagreement prevails regarding the source of verses 18 and 19.
3. One view has it that these words are later editors’ addition to the text.
4. The allegation is that copyists had a high view of Scripture and inserted these verses during copying.
5. If this were the case, then they would have violated their own standard by making this addition.
6. The view that makes these verses spurious is overthrown by the fact that there is no MSS support for their absence from the book.
7. Revelation is never known to have circulated apart from these two verses.
8. Copyists are not the ones warned but rather the warning is directed to "everyone who hears."
9. Had the warning been directed to copyists, they would have significantly failed, because no other NT book has a text that has such a percentage of textual variants.
10. So the warnings about adding and taking away must pertain to teachers and students of the text of Revelation through the subsequent centuries.
11. That means men living on earth from the time of the book’s circulation to the very end of the 1000 years.
12. These words constitute a prophetic protest against spurious prophecies generated by individuals throughout history.
13. According to 1John 4:1 the proliferation of false prophets was a fact of life toward the end of John’s life.
14. Challenges to John’s apostolic gift are noted in 2John 10-11 and 3John 9-10.
15. Apostolic doctrine is a body of authoritative doctrine not to be tampered with, so these verses are a warning flag against tampering with this book and the canon which it completes.
16. The words in these two warnings are against attempted supplementation to and subtraction from John’s prophecy.
17. This might have arisen through the alleged exercise of the gift of the "discerning of spirits" (1Cor. 12:10; 14:29).
18. Individuals within the churches might have claimed the possession of discernment and attempted to delete some elements within the prophecy.
19. John had already omitted one portion of his prophecy, though he carefully explained his reason for doing so (10:4).
20. These words head off any attempt to add to or subtract from the book’s content through deliberate falsification or distortions of this prophecy.
21. This warning act as a kind of "canonization formula" similar to Deut. 4:2.
22. Moses warned the Jews in a similar fashion to not add to or subtract from the Law.
23. This is God’s way of saying to CA believers that they should not look for any new inspired writings.
24. This model applies to the OT as well as the NT.
25. So Revelation constitutes the close of the NT canon since the prophetic gift was the means for the communication of the inspired books of the canon.
26. This warning is not just to the would-be prophets themselves, but also to "everyone who hears."
27. As to the immediate source of this warning it is not easy to decide.
28. This is because the Epilogue (vv. 6-21) does not readily identify speakers and change of speakers comes abruptly without warning.
29. It is possible that John is the speaker since he is the speaker in verse 17.
30. Jesus in clearly the speaker in verse 20.
31. It is quiet possible that John continues speaking in verses 17-18.
32. The argument against John as the speaker is the fact that of the emphatic ego in v.18 and for the fact that John nowhere else in the book assumes such an authoritative tone as in these verses.
33. This would be the lone example, but this is not improbable.
34. John could speak with this authority as it is derived from God.
35. In the Epilogue Jesus uses the verb "to testify" in verses 16 and 20.
36. Here the verb is used similarly.
37. John uses the verb of himself in the Prologue (1:2).
38. The use of this verb is like the use of the emphatic pronoun, not determinative.
39. The pattern followed here in the identification of the speakers in the prologue is this: if it is not unequivocal that the speaker is Jesus then it is either the angel or it is John.
40. John then is the inspired speaker, who warns posterity in regards to tinkering with the contents of this book.
41. He takes on his most authoritative tone in this solemn warning.
42. The warning is directed towards "everyone who hears the words of the prophecy of this book."
43. This warning with its threatened punishments stands in stark contrast to the blessing conferred upon those who hear and abide by the contents of this book (cf. Rev. 1:3; 22:7; attributed to John and Jesus respectively).
44. One verse has to do with "addition" the other with "subtraction."
45. Both involve rejecting the prophetic material contained in this book.
46. This book is arguably the most abused book in the Bible!
47. The two occurrences of "add" in verse 18 constitute a play on words.
48. Those who "add to" the book God will "lay on" that person "plagues" mentioned in the book.
49. It would seem that those who "add to" the book are those who distort its contents.
50. This would apply to would-be teachers of the book.
51. These are the types who misinterpret the book’s contents as they make commentary on the text of Revelation.
52. Their judgment is specified as "plagues" which word is used in Revelation 22x in 15 verses.
53. It is used in Revelation of punishments that fall upon an unbelieving world during the tribulation.
54. Here it must include everything bad that could potentially befall believer and unbeliever whether living before or during the period known as the day of the Lord.
55. A believer can lose his life and can lose SG3 and the crown.
56. The unbeliever can lose his life and his soul.
57. Adding to the content of revealed prophecy as in the case of a false prophet/teacher will result in severe loss depending on the presence or absence of salvation (Ph 1).
58. Verse 19 looks at the same kind of activity from the standpoint of denial of the book’s content.
59. For the believer who ignores the message of Revelation there can only be loss of SG3 in the eternal phase of the kingdom.
60. Even a reversionistic believer has access to the city, but losses SG3 including the crown.
61. The unbelieving world is guilty of "taking away the words of this prophecy" and is denied access to the city being confined to the Lake of Fire.
62. Most are guilty of subtraction in that they ignore the message of the Revelation altogether (as they do the rest of Scripture).
63. The few who hear the message of Revelation as it was intended come under special blessing (Rev. 1:3; 22:7), both in time and in the coming kingdom.
64. All who take part in the first resurrection are dubbed "blessed" (Rev. 20:6) as are those who are brought over into the new earth from the millennium (Rev. 22:14).
65. Common sense based on doctrinal moxy must prevail in the interpretation of these two verses.

Final Promise to Return (v.20)

VERSE 20 He who testifies to these things says (pres.act.ind.3s. lego say + art.w/pres.act.part.gen.m.s. martureo testify, bear witness + pro.acc.nt.p. touto "these things"], "Yes, I am coming quickly [Nai,( e;rcomai tacu, [particle of affirmation nai + pres.dep.ind.1s. erchomai come + adv tachu quickly, promptly, without delay])."

Amen (part amen; a particle of strong affirmation; used at the end of doxologies]).

Come, Lord Jesus (e;rcou ku,rie VIhsou/ [pres.dep.imper.2s. erchomai come + noun voc.m.s. kurios lord + noun voc.m.s. Iesous Jesus]).

ANALYSIS: VERSE 20

1. John’s response to the content of the Epilogue follows.
2. The author of the book is "He who testifies to these things" as per the subjective genitive of the verb marteuro "to bear witness" to something.
3. It is of course Jesus Christ who sent His angel to John and John in turn wrote down the words of this prophecy and made it available to the churches (Rev. 22:16a).
4. "These things" refers to the immediate Epilogue as well as the entire book.
5. John ends Revelation by giving credit to the ultimate author of this book, the Lord Jesus Christ.
6. The methodology used does not detract from the One who is the Author of Revelation.
7. In this verse we have a final affirmation of the promise in 22:7 and 12 in the words, "Yes, I will come quickly/promptly."
8. Jesus’ personal affirmation guarantees that all the prophetic details that correspond to His coming will be fulfilled to the letter.
9. This includes all the things contained in this prophetic treatise, including all that preceded it in the canon.
10. Jesus’ return will not be divorced from the things He bears witness to in this, the final book of the canon of Scripture.
11. John adds his "Amen" to Jesus "Yes" (cf. 1:7).
12. This shows John’s absolute faith in Jesus’ promise to return when the conditions are ripe.
13. John further adds his personal petition calling for the Lord’s return complementing the call of verse 17.
14. His address "Lord Jesus" as a title occurs only here and in v.21 in Revelation, but one that is frequent in the NT (102x).
15. Paul shared John’s view of Jesus’ deity and return (2Tim. 4:8; Titus 2:13).
16. The combination "come, Lord" is the Greek equivalent of the Aramaic "Maranatha" (1x in 1Cor. 16:22).
17. The expression recognizes that as Lord (e.g. deity), it is His right to come and judge (22:12), a theme seen in Rom. 14:9-12.

Closing Benediction (.21)

VERSE 21 The grace of the Lord Jesus be with all (~H ca,rij tou/ kuri,ou VIhsou/ meta. pa,ntwn [art.w/noun nom.f.s. charis grace +art.w/noun gen.m.s. kurios lord + noun gen.m.s. Iesous Jesus + prep meta with + adj.gen.m.p. pas all].

Amen [part amen; this word occurs in Sinaiticus, 046, 051, almost all minuscules, and most ancient versions; yet it is difficult to explain how or why Alexandrinus and a number of other witnesses omitted it if it was part of the original; so the reading that omits the word is preferable).

ANALYSIS: VERSE 21

1. John concludes the book with a wish for all who come under the blessings of God’s plan of grace.
2. Such a benediction is common in NT epistles.
3. The farewell word of grace corresponds to the opening one in 1:4, where the seven churches of Asia are specified as the recipients of this book.
4. John wishes grace upon all who come under the blessings of the coming kingdom of God.
5. It is an appropriate close to this presentation of the future things and the possibilities for those who are saved by grace to attain.
6. Grace, not works, incorporates people into the blessings of eternal life, and it is grace that enables those who are saved to attain a high position in the eternal kingdom of God.
7. John uses the simple term "all" to describe those who come under the blessings associated with this book and the future it offers to all who will believe for salvation.
8. Those who come under the full measure of God’s grace are those who come under (and stay under) the three adjustments to His grace.