Chapter 15
Promising to Return (22:6–21)
In This Chapter
Authenticating the message and the messenger
Urging the faithful
Warning and inviting unbelievers
Making the message tamper-resistant
In the movie The Terminator (which, by the way, is an End
Times story), Arnold Schwarzenegger’s character utters the
famous phrase, “I’ll be back.” In relation to the return of
Jesus, that sentiment is the central point of
the closing verses of Revelation.
All good things must come to an end — or must they? As
John wraps up his prophecy, he reminds the faithful of
some basic promises Jesus intends to keep. Not only does
Jesus vow to return, but he also promises to reward
everyone’s work. Good will prevail and last forever in the
celestial city. The faithful must hold on because it won’t be
long in coming.
In this chapter, you see John recap the essential message
of his entire prophecy. He issues one last invitation to
accept the good news of salvation through Jesus and a
stern warning against tampering with the finished product.
Prophecies are no light matter!
Verifying the Source of the
Message (22:6–8)
Most Christians generally accept that the entire Bible is a
divine revelation.
To examine the research and arguments regarding the
authenticity and authority of the Bible is well beyond the scope
of this book. However, what’s striking is the unshakable
conviction of biblical prophets, sages, psalmists, and the
Apostles that God’s word, the Bible, is self-authenticating.
Listen to John’s wording: “These words are trustworthy and
true, for the Lord, the God of the spirits of the prophets, has
sent his angel to show his servants what must soon take
place” (Rev. 22:6).
According to John, God authenticates the message that both
comes from and reveals Jesus. The message is delivered by
means of an angel, apparently the same angel mentioned in a
similar capacity in Revelation 1:1. John now adds
his personal stamp of certification to the process: “I, John, am
the one who heard and saw these things” (Rev. 22:8).
Getting to the End on Time (22:7)
In Revelation 22:7, John quotes Jesus as saying, “I am coming
soon.” The problem is that we’re almost 2,000 years removed
from the time of Revelation’s writing and Jesus hasn’t returned
yet! For many, Jesus passed the fashionably late mark ages
ago, and this seeming tardiness may call into question the
credibility of the message. For centuries, people have asked
over and over again, “Is he here yet?”
The Old Testament prophets who spoke of the EndTimes Day of the Lord (see Chapter 3) also describe it as
imminent, impending, even threatening.
For example, Isaiah, speaking in the name of God,
proclaims, “For soon my salvation will come, and my
deliverance be revealed” (Isaiah 56:1). Through
Ezekiel, the Lord promises “they [the exiled people of
Israel] shall soon come home” (Ezekiel 36:8). Many
similar passages make the same point.
The New Testament adopts the same note of imminence
about Jesus’s Second Coming — the day of the Lord
Jesus Christ (see Romans 13:12; James 5:8; 1
Peter 4:7; 1 John 2:18). At the very least, there’s a
consistency of expectation between the two Testaments:
Both Testaments view the Day of the Lord as
imminent.
So what’s the holdup? Perhaps, as many commentators
point out, the real problem is one of perspective. From
humans’ limited point of view, 2,000 years seems
incompatible with the notion of imminence. On the other
hand, from God’s eternal perspective, 2,000 years is a
mere blip. As the psalmist says, “For a thousand years
in [God’s] sight are like yesterday when it is past”
(Psalm 90:4).
Just about 2,000 years after God promised Abraham that
he would have as many descendants as the stars in the
sky (Genesis 15:5, 22:17) and the sand on the seashore,
Jesus appeared on earth and the Christian church was
launched (Galatians 4:4; Acts 1:8; 2:1–47).
The Apostle Paul describes those who believe in Jesus as
Abraham’s spiritual children (Romans 4:1–25). It’s now
about 2,000 years after Jesus first walked the earth. We’re
not making any predictions, just pointing out this very
interesting fact!
John himself may well have thought that Jesus would
return in his lifetime.
But John doesn’t, nor does any other New Testament
spokesperson (not even Jesus himself! See Matthew 24:36),
teach that Jesus will return in the writer’s
lifetime (1 Thessalonians 5:1–11).
The sixth beatitude of Revelation — “Blessed is the one
who keeps the words of the prophecy of this book” (22:7) —
returns to the theme of the first blessing (Rev. 1:3). It
emphasizes the importance of actually doing what is
enjoined in the book. The first and sixth beatitudes, like
bookends, frame the entire book of Revelation.
Knocking “Other” Worship (22:8–9)
Perhaps as an almost involuntary response to the enormity
of all that John has witnessed, he falls down to worship at
the feet of the angelic messenger
(22:8–9). For this he is again curtly reprimanded (see Rev.
19:10). Some commentators believe that John was so
distracted by the awesomeness of all he had witnessed that
he did what he did without thinking.
Regardless of why John did it, the angel’s reprimand does
serve to make a point to the Christians in Asia Minor, and by
extension, all Christians in all times and places. Only God is
to be worshipped — not angels, emperors, or anyone or
anything else in all creation.
Leaving the Scroll Unsealed
(22:10–15)
Many refuse to join the Fellowship of the Lamb. They make
their own bed and now must lie in it. The angel instructs
John not to seal the scroll. Let its contents lie open for
inspection and reflection. This stands in contrast to the
book of Daniel (and standard apocalyptic literature), where
Daniel is told several times to “seal up” his visions in a
scroll because they refer “to many days
from now” (Daniel 8:26; see also Daniel 12:4, 9). In the case
of John’s message, the time is short and the churches
need to hear the message now.
In antiquity, scrolls were sealed and often stored in jars for
safekeeping (see Chapter 8 for more on scrolls and seals).
In Revelation, there’s no need to reseal the scroll because
the churches have immediate need of its message.
In this section, we observe how John begins to draw out
the practical implications of what he has seen in his
visions. He spells out what is going to happen on the day
of reckoning. Decisions must be made one way or the
other — one is either for or against the Lamb. The
consequences of each person’s choice are mutually
exclusive. And God makes no mistakes in the sorting-out
process; the God of eternity, who knows the end from the
beginning, dispenses perfect justice.
Making your own Choices
At first sight, Revelation 22:11 seems callous: “Let the
evildoer still do evil, and the filthy still be filthy, and the
righteous still do right, and the holy still be holy.”
Doesn’t God care what people do? Is he really
indifferent to whether or not they repent?
The verse has a proverb-like ring to it. It seems to be
saying that most people, given the shortness of time
left, simply won’t change their attitudes and
commitments — they won’t switch horses mid-stream!
By this time, those who have decided against the
kingdom are unlikely to have a change of heart; on the
other hand, those who have counted the cost and
committed to the Fellowship of the Lamb are unlikely
to opt out — they stay the course to the end.
Looking to an Eternal Judge
Jesus says, “See, I am coming soon; my reward is with
me, to repay according to everyone’s work. I am the
Alpha and the Omega, the first and the last, the
beginning and the end” (Rev. 22:12–13). You hear from
the Lamb himself.
The message is crisp and to the point — everyone may
expect to be treated with complete fairness and justice.
Each receives precisely what his or her work merits. At
first sight, this message may sound contrary to the
New Testament teaching that salvation is by grace
through faith, not works (Ephesians 2:8–9). The
resolution to this seeming contradiction is this:
Genuine faith produces good works (Ephesians 2:10;
Galatians 5:6). Lack of good works points inevitably to
lack of saving faith (James 2:14–26). In the
end, there’s no real conflict.
How can the Lamb assume such responsibility? Here’s
the short answer: He’s God. Alpha and omega are the
first and last letters of the Greek alphabet, and
together, they’re one way of expressing the notion of
eternity, an attribute only God possesses. The Lamb can
be an impartial judge because he’s not subject to the
varying opinions of time and place about what
constitutes justice and fairness. From everlasting to
everlasting, he knows what’s right and wrong, just and
unjust.
Reaping reward
The final blessing of Revelation reads, “Blessed are
those who wash their robes, so that they will have the
right to the tree of life and may enter the city by the
gates. Outside are the dogs and sorcerers and
fornicators and murderers and idolaters, and everyone
who loves and practices falsehood” (Rev. 22:14–15).
This text presents two starkly contrasting outcomes. The
first is couched in language previously used to describe
the new Jerusalem: a return to the Garden of
Eden and access to the tree of life (see Rev. 22:1–3 and
Chapter 14). The reward amounts to everlasting life and
unending companionship with the Lamb and the
saints.
Friends Forever
Can a state of friendship really exist forever? The Bible
says so. On the way to the garden of Gethsemane, just
before Jesus was arrested, the Gospel of John
reports Jesus saying to his disciples, “I do not call you
servants any longer, because the servant does not know
what the master is doing; but I have called you friends,
because I have made known to you everything that I
have heard from my Father” (John 15:15). Then a bit
later, in what’s often called the high priestly prayer,
Jesus requests, “Father, I desire that these also, whom
you have given me, may be with me where I am, to see
my glory, which you have given me because you loved
me before the foundation of the world” (John 17:24). The
duration of the relationship is clearly stated: “This is
eternal life” (John 17:3).
For believers in Jesus, this is not just a possibility; they
“have the right to the tree of life” (Rev. 22:14, emphasis
ours).
Blood-washed Robes, the Ticket Inside
What qualifies a person to be a friend of Jesus? A
familiar metaphor reappears in Revelation 22:14: Ones’
robes must be washed in the blood of the Lamb. As
seen earlier in the book of Revelation (5:9, 7:14, 12:11,
19:13), this figure of speech portrays a spiritual
transformation. The notion of washing one’s robes
invokes the symbolism of baptism, a cleansing initiation
ceremony.
Very early in the Christian church, a special ritual during
baptism gave visible expression to this “washing of one’s
robes.” The baptismal candidate came to
the baptismal font and took off his or her outer garment.
After being immersed in the water, the candidate was clothed
in a white robe. Don’t miss the seventh and final benediction
of the book (Rev. 22:14). The first thing the book of Revelation
praises Jesus for doing is freeing “us from our sins by his
blood” (1:5). Fittingly, the book concludes with a blessing
upon those who benefit from that gift. What’s unspoken but
assumed in this blessing
is clearly stated in Revelation 7:14 (emphasis ours): “They
have washed their robes and made them white in the blood of
the Lamb.”
Facing Punishment: The Outsiders
Those who reject the Lamb forfeit entrance into the new
Jerusalem. The ominous word outside says it all. As we
discussed in Chapter 13, the teaching of final punishment is
best expressed by the notion of exclusion.
You may wonder, however, who the dogs are in Revelation
22:15. In the book of Deuteronomy, the Hebrew word for dog
is rendered as “male prostitute” (23:18). This may be what
John means. Also, calling someone a dog was a common
insult. It was a term Jews used to refer to Gentiles. Generally,
however, it indicated anyone who was “unclean” by the
standards of Jewish ritual purity laws (as found in the Old
Testament books of Exodus, Leviticus, Numbers, and
Deuteronomy and further expanded and elaborated on in the
Mishnah, a compilation of rabbis’ interpretations of these
laws).
John doesn’t give a complete listing of those excluded from
God’s presence. After mentioning behaviors widespread in
Greco-Roman society — occult practices and magic, sexual
immorality, murder, and idolatry — he inserts a
generalizing description: “and everyone who loves and
practices falsehood.”
In many ways, this comes right to the heart of the matter.
Paul analyzes human rebellion in much the same way:
“They [Gentiles] exchanged the truth about God for a lie
and worshiped and served the creature rather than the
Creator, who is blessed forever! Amen” (Romans 1:25).
So how can sinners even be “outside” the city if
supposedly they’ve already been cast into the lake of fire
(Rev. 20:15)? Most likely, John is simply using
conventional language to make his point: They won’t, in
fact, be there.
And Now, In Conclusion (22:16–21)
The concluding six verses of the book of Revelation
accomplish four objectives:
Authenticating the source of the message
Inviting the reader or listener to respond to the message
Warning against tampering with the message
Wrapping up the entire book
Jesus himself validates John’s message: “It is I, Jesus, who
sent my angel to you with this testimony for the churches”
(Rev. 22:16).
The immediate audience is specified as “the churches.”
These churches were the seven churches of the
Roman province of Asia and others in the same region
(see Chapter 7). The early Christian church throughout
the second and third centuries valued the book of
Revelation and eventually, though not without a few
dissenting voices, officially recognized its place in the
canon of Scripture in the fourth century (see Chapter 1
for further discussion of this issue). Consequently, this
book continues to proclaim “the testimony of Jesus” and
summons believers in God to undivided loyalty.
In this section, we draw attention to John’s finishing
flourishes. He wraps up with a sweeping invitation and a
severe warning. Fittingly, John allows Jesus
to have the last word.
Signing the Message
Saying, “I am the root and the descendant of David, the
bright morning star” (22:16), Jesus signs off on the
revelation given to John, using two titles that speak to
the lineage and nature of Jesus.
Jesus, the Son of David
The title “root and descendent of David,” firmly anchors
Jesus’s story in the larger story of Israel by reminding
readers that he descends from one of the superstars of
Hebrew history — David, the shepherd boy, slayer of
giants, and son of Jesse. Both Matthew and Luke include
a genealogy showing Jesus’s lineage from the House of
David (Matthew 1:1–18; Luke 3:23–38).
Other Bible passages related to this title include the
following:
“When your [David’s] days are fulfilled and you lie down
with your ancestors, I will raise up your offspring after
you, who shall come forth from your body, and I will
establish his kingdom. He shall build a house
for my name, and I will establish the throne of his
kingdom forever. [. . .] Your house and your kingdom
shall be made sure forever before me; your throne shall
be established forever.” (2 Samuel 7:12–13, 16)
“For a child has been born for us, a son given to us;
authority rests upon his shoulders; and he is named
Wonderful Counselor, Mighty God, Everlasting Father,
Prince of Peace. His authority shall grow continually,
and there shall be endless peace for the throne of David
and his kingdom.
He will establish and uphold it with justice and with
righteousness from this time onward and forevermore.
The zeal of the Lord of hosts will do this.” (Isaiah 9:6–7)
“A shoot shall come out from the stump of Jesse, and a
branch shall grow out of his roots. The spirit of the Lord
shall rest on him, the spirit of wisdom and
understanding, the spirit of counsel and might, the spirit
of knowledge and the fear of the Lord. His delight shall
be in the fear of the Lord. [. . .] On that day the root of
Jesse shall stand as a signal to the peoples; the nations
shall inquire of him, and his dwelling shall be glorious.”
(Isaiah 11:1–2, 10; see also Isaiah 55:3)
The prophets Jeremiah (Jeremiah 23:5–6, 30:9, 33:15, 33:21,
33:25–26), Ezekiel (Ezekiel 34:23–24, 37:24–25), Hosea (Hosea
3:5), and Zechariah (Zechariah
12:7–9) all add distinctive touches to an emerging portrait of a
great descendant of David. Psalmists also join the prophetic
chorus in heralding this descendant (Psalms 89:3–4, 89:19–37,
132:11–18).
The Apostle Paul clearly recognizes the portrait they painted.
He announces the gospel of God as “promised beforehand
through his prophets in the holy scriptures, the gospel
concerning his Son, who was descended from David
according to the flesh [. . .]” (Romans 1:1–3).
Jesus, the Bright Morning Star
The derivation of the “bright morning star” in Revelation 22:16
is not as clear as that of the connection to David. Because of
the brightness of the planet Venus seen in the morning skies,
the Greeks identified Venus with Aphrodite
(goddess of light, love, and beauty), and some commentators
think John may have borrowed from this imagery.
Others, however, say it probably refers to an Old Testament
prophecy. In Numbers 23–24, the prophet Balaam utters four
oracles about the future of Israel and its relationship to the
surrounding countries. The fourth oracle includes the
following passage: “I see him, but not now; I behold him, but
not near — a star shall come out of Jacob, and a scepter shall
arise out of Israel...” (Numbers 24:17). In its context, the
prophecy alludes to David who descends from Judah, one of
the 12 sons of Jacob. The scepter speaks of his royal power as
the founder of the Davidic dynasty. Several Jewish apocalyptic
texts, predating the time of Jesus, interpret Numbers 24:17 as
a reference to the Messiah.
Among the church fathers, Numbers 24:17 was interpreted as
a reference to Jesus as the promised Messiah. They simply
follow in John’s footsteps. Already, Jesus’s message to the
church of Thyatira holds out this reward to those who
keep the faith: “To the one who conquers I will also give the
morning star” (Numbers 2:28). In short, the bright morning
star is Jesus himself. The brightness of the morning star
probably speaks of the glorified state that consists of brilliant
light.
Invoking and Inviting
Revelation 22:17 contains two invocations (calls) and two
invitations. Both sets involve the climax of redemptive
history. Jesus appears to be the one speaking: “The Spirit
and the bride say, ‘Come.’”
The Spirit is the Holy Spirit, and the bride is the church, or
the Fellowship of the Lamb. The command come is singular,
and it refers to Jesus the bridegroom.
The Holy Spirit and the church — the reclamation project of
the Holy Spirit — are both eager to bring biblical history to its
grand consummation. The bridegroom himself encourages
his bride to pray for his soon arrival.
This striking metaphor conveys the spiritual union between
Jesus and his church, mediated by the Holy Spirit. Jesus
urges those who read his prophecy to embrace its central
message and join in the invocation: “And let everyone who
hears say, ‘Come.’” This is a genuinely universal offer of
salvation.
The two invocations are followed by two invitations: “And let
everyone who is thirsty come. Let anyone who wishes take
the water of life as a gift” (22:17). These recall similar
wording from the prophet Isaiah and from Jesus himself as
recorded in John’s Gospel:
“Ho, everyone who thirsts, come to the waters; and you that
have no money, come, buy and eat!” (Isaiah 55:1)
“Let anyone who is thirsty come to me, and let the one who
believes in me drink.” (John 7:37; see John 4:13–14)
What does it mean to “come and drink”? This word picture
conveys the notion of entering into a worshiping, obedient
relationship with the Lord. It recalls the Lord’s summons to
Moses, Aaron, Nadab, Abihu, and 70 elders of Israel to climb
Mount Sinai and commune with him (Exodus 24). It also
recalls Jesus’s invitation to his listeners during his earthly
ministry: “Come to me, all you that are weary and are
carrying heavy burdens, and I will give you rest. Take my
yoke upon you and learn from me; for I am gentle and
humble in heart, and you will find rest for your souls. For my
yoke is easy, and my burden is light” (Matthew 11:28–30).
By coming to Jesus — that is, accepting him as Savior and
Lord — in the here and- now, believers guarantee their
eternal place in the there-and-forever.
Warning Against Tampering
One of the conventions of apocalyptic writings is a severe
warning against alterations and deletions (see 1 Enoch
108:6). John’s apocalypse is no exception:
“I warn everyone who hears the words of the prophecy of
this book: if anyone adds to them, God will add to that
person the plagues described in this book: if anyone takes
away from the words of the book of this prophecy, God will
take away that person’s share in the tree of life and in the
holy city, which are described in this book.” (22:18–19)
John designates his entire book as a prophecy (see 1:3)
even though it also incorporates a few features of firstcentury letters and, of course, not a few features of
apocalyptic writings.
Covenant documents (such as testaments, marriage
contracts, and national treaties) also carried weighty
sanctions against tampering. In the Old Testament,
the Lord warns against additions and subtractions to the
Sinai covenant (Deuteronomy 4:2; 12:32; see also Proverbs
30:5–6). Covenant documents are of binding authority and
are not amended or altered at the whim and fancy of
those who are in possession of them and under its solemn
obligations.
John simply makes it clear that any addition to the book or
subtraction from it will bring on some nasty consequences.
This is some serious copyright protection!
Getting a Final Word from the Lamb
For the third time in Revelation 22, the Lamb promises, “I
am coming soon.” (22:7, 22:12, 22:20). Only this time,
there’s one small but significant addition: the word
surely. This translates the little Greek word nai, which, in
this context, indicates a solemn declaration. This is no
idle prediction: The Lamb says he really is coming again.
The Apostle John attaches his enthusiastic agreement:
“Amen. Come, Lord Jesus!” This affirmative cry from the
heart captures the very wording of the earliest Christians
who voiced this prayer in Aramaic, almost certainly the
primary language of Jesus and his Apostles. This little
phrase also pops up (in Greek) in Paul’s letter to the
Corinthians (1 Corinthians 16:22). In Aramaic, it’s two
words that you may have seen or heard as one word:
marana tha (“Our Lord, Come!”).
P.S. Be Blessed with Grace!
Letters from the first century typically conclude with the
equivalent of complimentary closings in business letters
today. For example, you may append phrases like Very
truly yours, Sincerely yours, Cordially yours,
Respectfully yours, and so forth. On the other hand, a
personal letter may end with a closing like Affectionately
yours, All my love, or something similar, depending on
the degree of familiarity between sender and reader.
John’s closing is a grace benediction: “The grace of the
Lord Jesus be with all the saints. Amen” (Rev. 22:21; see
also see Romans 16:20; 1 Corinthians 16:23;
2 Corinthians 13:13; Galatians 6:18; Ephesians 6:23;
Philippians 4:23; 1 Thessalonians 5:28; and 2
Thessalonians 3:18).
The word grace captures the heart of what the gospel is
about: the free, undeserved intervention of God’s saving
power. It’s easy to lose sight of the message of grace in the
book of Revelation, with its horrific plagues and terrifying
lake of fire. But the overarching message of the book is
this: Grace and mercy triumph over sin and death. The devil
and his demons do not have the last word; the last word
belongs to Jesus, the Lamb.
YEA…NO
HOMEWORK!!