Bible Commentaries

He shewed me (εδειχεν μοι — edeixen moi). The angel as in Revelation 21:9, Revelation 21:10 (cf. Revelation 1:1; Revelation 4:1). Now the interior of the city.

A river of water of life (ποταμον υδατος ζωης — potamon hudatos zōēs). For υδωρ ζωης — hudōr zōēs (water of life) see Revelation 7:17; Revelation 21:6; Revelation 22:17; John 4:14. There was a river in the Garden of Eden (Genesis 2:10). The metaphor of river reappears in Zechariah 14:8; Ezekiel 47:9, and the fountain of life in Joel 3:18; Jeremiah 2:13; Proverbs 10:11; Proverbs 13:14; Proverbs 14:27; Proverbs 16:22; Psalm 36:10.

Bright as crystal (λαμπρον ως κρυσταλλον — lampron hōs krustallon). See Revelation 4:6 for κρυσταλλον — krustallon and Revelation 15:6; Revelation 19:8; Revelation 22:16 for λαμπρον — lampron “Sparkling like rock crystal” (Swete), shimmering like mountain water over the rocks.

Proceeding out of the throne of God and of the Lamb (εκπορευομενον εκ του τρονου του τεου και του αρνιου — ekporeuomenon ek tou thronou tou theou kai tou arniou). Cf. Ezekiel 47:1; Zechariah 14:8. Already in Revelation 3:21 Christ is pictured as sharing the Father‘s throne as in Hebrews 1:3. See also Revelation 22:3. This phrase has no bearing on the doctrine of the Procession of the Holy Spirit.

In the midst of the street thereof (εν μεσωι της πλατειας αυτης — en mesōi tēs plateias autēs). Connected probably with the river in Revelation 22:1, though many connect it with Revelation 22:2. Only one street mentioned here as in Revelation 21:21.

On this side of the river and on that (του ποταμου εντευτεν και εκειτεν — tou potamou enteuthen kai ekeithen). Εντευτεν — Enteuthen occurs as a preposition in Daniel 12:5 (Theodoret) and may be so here (post-positive), purely adverbial in John 19:18.

The tree of life (χυλον ζωης — xulon zōēs). For the metaphor see Genesis 1:11. and Revelation 2:7; Revelation 22:14. Χυλον — Xulon is used for a green tree in Luke 23:31; Ezekiel 47:12.

Bearing (ποιουν — poioun). Neuter active participle of ποιεω — poieō (making, producing, as in Matthew 7:17). Some MSS. have ποιων — poiōn (masculine), though χυλον — xulon is neuter.

Twelve manner of fruits (καρπους δωδεκα — karpous dōdeka). “Twelve fruits.”

Yielding (αποδιδουν — apodidoun). Neuter active participle of αποδιδωμι — apodidōmi to give back, but some MSS. have αποδιδους — apodidous (masculine) like ποιων — poiōn the healing of the nations (εις τεραπειαν των ετνων — eis therapeian tōn ethnōn). Spiritual healing, of course, as leaves (πυλλα — phulla) are often used for obtaining medicines. Here again the problem occurs whether this picture is heaven before the judgment or afterwards. Charles distinguishes sharply between the Heavenly City for the millennial reign and the New Jerusalem that descends from heaven after the judgment. Charles rearranges these chapters to suit his theory. But chronology is precarious here.

There shall be no curse any more (παν κατατεμα ουκ εσται ετι — pan katathema ouk estai eti). No other example of κατατεμα — katathema has been found outside of the Didache XVI. 5, though the verb κατατεματιζω — katathematizō occurs in Matthew 26:74, meaning to curse, while we have ανατεματιζω — anathematizō in Mark 14:71 in the same sense. It may be a syncopated form of κατανατεμα — katanathema The usual ανατεμα — anathema (curse) occurs in 1 Corinthians 16:22; Galatians 1:8; Romans 9:3. For παν — pan with ουκουδεν — ouk =λατρευσουσιν αυτωι — ouden see Revelation 21:27.

Shall do him service (λατρευω — latreusousin autōi). Future active of αυτωι — latreuō linear idea, “shall keep on serving.” See Revelation 7:15 for present active indicative of this same verb with the dative autōi as here, picturing the worship of God in heaven. See Revelation 22:1 for “the throne of God and of the Lamb.”

They shall see his face (οπσονται το προσωπον αυτου — opsontai to prosōpon autou). Future active of οραω — horaō This vision of God was withheld from Moses (Exodus 33:20, Exodus 33:23), but promised by Jesus to the pure in heart (Matthew 5:8) and mentioned in Hebrews 12:14 as possible only to the holy, and promised in Psalm 17:15. Even here on earth we can see God in the face of Christ (2 Corinthians 4:6), but now in the New Jerusalem we can see Christ face to face (1 Corinthians 13:12), even as he is after we are made really like him (2 Corinthians 3:18; Romans 8:29; 1 John 3:2). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. “The supreme felicity is reached, immediate presence with God and the Lamb” (Beckwith).

His name on their foreheads (το ονομα αυτου επι των μετωπων αυτων — to onoma autou epi tōn metōpōn autōn). As in Revelation 3:12; Revelation 7:3; Revelation 14:1.

Shall be night no more (νυχ ουκ εσται ετι — nux ouk estai eti). As in Revelation 21:25.

They need (εχουσιν χρειαν — echousin chreian). Present active indicative, “They have need,” though A has εχουσιν — hexousin (shall have), future like εσται — estai Here again there is repetition of part of Revelation 21:23, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to πως — phōs with ηλιου — hēliou instead of πωτος — phōtos “they have no light of sun”).

Shall give them light (πωτισει — phōtisei). Future active of πωτιζω — phōtizō while aorist επωτισεν — ephōtisen in Revelation 21:23.

They shall reign (βασιλευσουσιν — basileusousin). Future active of βασιλευω — basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking.

He said unto me (ειπεν μοι — eipen moi). Apparently the same angel as in Revelation 22:1 (Revelation 21:9, Revelation 21:15).

These words (ουτοι οι λογοι — houtoi hoi logoi). The same words used in Revelation 21:5 by the angel there. Whatever the application there, here the angel seems to endorse as “faithful and true” (πιστοι και αλητινοι — pistoi kai alēthinoi) not merely the preceding vision (21:9-22:5), but the revelations of the entire book. The language added proves this: “Sent his angel to shew unto his servants the things which must shortly come to pass” (απεστειλεν τον αγγελον αυτου δειχαι τοις δουλοις αυτου α δει γενεσται εν ταχει — apesteilen ton aggelon autou deixai tois doulois autou ha dei genesthai en tachei), a direct reference to Revelation 1:1 concerning the purpose of Christ‘s revelation to John in this book. For “the God of the spirits of the prophets” (ο τεος των πνευματων των προπητων — ho theos tōn pneumatōn tōn prophētōn) see Revelation 19:10; 1 Corinthians 14:32. Probably the prophets‘ own spirits enlightened by the Holy Spirit (Revelation 10:7; Revelation 11:8; Revelation 22:9).

And behold, I come quickly (και ιδου ερχομαι ταχυ — kai idou erchomai tachu). Christ is the speaker, either through this angel or more probably directly from Christ without introduction as in Revelation 22:12, Revelation 22:16. About Christ coming quickly see Revelation 2:5, Revelation 2:16; Revelation 3:11; Revelation 16:15, and already in Revelation 1:2. Once more we must recall that ταχυ — tachu and εν ταχει — en tachei are according to God‘s time, not ours (2 Peter 3:8).

Blessed (μακαριος — makarios). This beatitude is like in substance the first (Revelation 1:3) and is in Christ‘s own words like the one in Revelation 16:15. This book is here called a “prophecy” (προπητειας — prophēteias) as in Revelation 22:10, Revelation 22:18, Revelation 22:19. It is Christ‘s revelation from God, a direct message from God. Part of it is prediction of doom on Christ‘s enemies, but most of it is a comforting picture of final triumph and bliss for the faithful in a time of great distress and persecution.

And 1 John (Καγω Ιωαννης — Kagō Iōannēs). Here John the Seer is the speaker. He had already given his name (Revelation 1:1, Revelation 1:4, Revelation 1:9). Here he claims to be the “one who hears and sees these things” (ο ακουων και βλεπων ταυτα — ho akouōn kai blepōn tauta).

I fell down to worship (επεσα προσκυνησαι — epesa proskunēsai). Second aorist active indicative of πιπτω — piptō (with α — ̇a form) and the first aorist active infinitive of purpose of προσκυνεω — proskuneō It was a natural, though a wrong, thing to do, especially after Christ‘s own voice followed that of the angel “which shewed me these things” (του δεικνυοντος ταυτα — tou deiknuontos tauta). Genitive singular of the articular present active participle of δεικνυω — deiknuō Cf. Revelation 1:1; Revelation 4:1; Revelation 17:1; Revelation 21:9.; Revelation 22:1, Revelation 22:6.

See thou do it not (ορα μη — Hora mē). The angel promptly interposes (λεγει — legei dramatic present). See note on Revelation 19:10 for discussion of this same phrase ορα μη — hora mē when John had once before started to worship the angel in his excitement. Here we have added to the words in Revelation 19:10 “the prophets” (των προπητων — tōn prophētōn) and also “them which keep the words of this book” (των τηρουντων τους λογους του βιβλιου τουτου — tōn tērountōn tous logous tou bibliou toutou), the last a repetition from Revelation 22:7. In both places we have “Worship God” (τωι τεωι προσκυνησον — tōi theōi proskunēson). And not an angel.

And he saith unto me (και λεγει μοι — kai legei moi). The angel resumes as in Revelation 19:9.

Seal not up (μη σπραγισηις — mē sphragisēis). Prohibition with μη — mē and the ingressive first aorist active subjunctive of σπραγιζω — sphragizō Charles takes this to be the command of Christ because in Revelation 22:7, Revelation 22:18 “the words of the prophecy of this book” come from Christ. But that is not a conclusive argument, though Charles, as already stated, rearranges these chapters to suit his own notion. Once only (Revelation 10:4) was John directed to seal and not to write. See note on Revelation 10:4 for discussion of σπραγιζω — sphragizō This book is to be left open for all to read (Revelation 1:3; Revelation 13:18; Revelation 17:9; Revelation 22:7, Revelation 22:18).

At hand (εγγυς — eggus). As in Revelation 1:3.

Let him do unrighteousness still (αδικησατω ετι — adikēsatō eti). First aorist (constative) active imperative of αδικεω — adikeō viewed here as a whole. The language is probably ironical, with a reminder of Daniel 12:10, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. So as to “Let him be made filthy still” (ρυπαντητω ετι — rupanthētō eti). First aorist (constative) passive imperative of ρυπαινω — rupainō old verb, to make foul or filthy (from ρυπος — rupos filth, 1 Peter 3:21, as is ρυπαρος — ruparos filthy), here only in N.T. The use of ετι — eti is not perfectly clear, whether “still” or “yet more.” It is the time when Christ has shut the door to those outside who are now without hope (Matthew 25:10; Luke 13:25). υπαρος — Ruparos occurs elsewhere in N.T. only in James 2:2, and ρυπαρια — ruparia (filthiness) only in James 1:21. So then “the righteous” (ο δικαιος — ho dikaios) is to do righteousness still (δικαιοσυνην ποιησατω ετι — dikaiosunēn poiēsatō eti first constative aorist active imperative of ποιεω — poieō) and “the holy” (ο αγιος — ho hagios) to be made holy still (αγιαστητω ετι — hagiasthētō eti first constative aorist passive imperative of αγιαζω — hagiazō). The states of both the evil and the good are now fixed forever. There is no word here about a “second chance” hereafter.

My reward is with me (ο μιστος μου μετ εμου — ho misthos mou met' emou). It is Christ speaking again and he repeats his promise of coming quickly as in Revelation 22:7. He speaks now as the Rewarder (ο μισταποδοτης — ho misthapodotēs) of Hebrews 11:6. Cf. Revelation 11:18; Isaiah 40:10; Isaiah 62:11.

To render (αποδουναι — apodounai). Second aorist active infinitive of purpose of αποδιδωμι — apodidōmi to give back. Each will receive the reward according to his own work (Revelation 2:23; 2 Corinthians 5:10; Romans 2:26).

I am the Alpha and the Omega (Εγω το Αλπα και το Ο — Egō to Alpha kai to O). Applied to God in Revelation 1:8; Revelation 21:6, and here alone to Christ, crowning proof in this book of Christ‘s deity. So in Revelation 21:6 God is termed, as Christ is here, η αρχη και το τελος — hē archē kai to telos (the beginning and the end), while ο πρωτος και ο εσχατος — ho prōtos kai ho eschatos (the first and the last) is applied only to Christ (Revelation 1:17; Revelation 2:8). Solemn assurance is thus given that Christ is qualified to be the Judge of Revelation 22:12 (cf. Matt 25:31-46). In Hebrews 12:2 Jesus is the αρχηγος και τελειωτης της πιστεως — archēgos kai teleiōtēs tēs pisteōs (the author and finisher of faith). Christ was the Creator of the universe for the Father. So now he is the Consummation of redemption.

Blessed (μακαριοι — makarioi). This is the last beatitude of the book and “deals with the issues of the higher life” (Swete).

They that wash their robes (οι πλυνοντες τας στολας αυτων — hoi plunontes tas stolas autōn). Present active articular participle of πλυνω — plunō See Revelation 7:14 for this very verb with στολας — stolas while in Revelation 3:4 the negative statement occurs. Cf. 1 Corinthians 6:11.

That they may have the right (ινα εσται η εχουσια αυτων — hina estai hē exousia autōn). Purpose clause with ινα — hina and the future middle of ειμι — eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.”

To come to the tree of life (επι το χυλον της ζωης — epi to xulon tēs zōēs). “Over the tree of life.” On εχουσια επι — exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.

May enter in (εισελτωσιν — eiselthōsin). Purpose clause with ινα — hina and the second aorist active subjunctive of εισερχομαι — eiserchomai parallel with ινα εσται — hina estai (future).

By the gates (τοις πυλωσιν — tois pulōsin). Associative instrumental case of πυλων — pulōn (Revelation 21:12), “by the gate towers.”

Without (εχω — exō). Outside the holy city, with which compare Revelation 21:8, Revelation 21:27. Dustierdieck supplies an imperative: “Out, ye dogs.”

The dogs (οι κυνες — hoi kunes). Not literal dogs, but the morally impure (Deuteronomy 23:18; 2 Kings 8:13; Psalm 22:17, Psalm 22:21; Matthew 7:6; Mark 7:27; Philemon 3:3). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt.

The sorcerers (οι παρμακοι — hoi pharmakoi). As in Revelation 21:8, where are listed “the fornicators and the murderers and the idolaters,” all “outside” the holy city here as there “in the lake that burns with fire and brimstone, the second death.” Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of “the outer darkness” (εις το σκοτος το εχωτερον — eis to skotos to exōteron Matthew 8:12; Matthew 22:13; Matthew 25:30), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark 9:48).

Every one that loveth and maketh a lie (πας πιλων και ποιων πσευδος — pās philōn kai poiōn pseudos). An interpretation of πασιν τοις πσευδεσιν — pāsin tois pseudesin (all liars) of Revelation 21:8 and of ποιων πσευδος — poiōn pseudos (doing a lie) of Revelation 21:27. Satan is the father of lying (John 8:44) and Satan‘s home is a congenial place for those who love and practise lying (2 Thessalonians 2:12). See 1 John 1:6 for not doing the truth and see also Romans 1:25; Ephesians 4:25.

I Jesus (Εγω Ιησους — Egō Iēsous). The last and most solemn attestation to the book that from Jesus (the historic Jesus known to the churches), in harmony with Revelation 1:1.

Have sent (επεμπσα — epempsa). First aorist active indicative of πεμπω — pempō used here in the same sense as αποστειλας — aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.

For the churches (επι ταις εκκλησιαις — epi tais ekklēsiais). For this use of επι — epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.

I am the root and the offspring of David (Εγω ειμι η ριζα και το γενος Δαυειδ — Egō eimi hē riza kai to genos Daueid). See Revelation 5:5 for “the root of David,” to which John now adds το γενος — to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.

The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος — ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος — phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12).

The Spirit and the bride (το πνευμα και η νυμπη — to pneuma kai hē numphē). The Holy Spirit, speaking through the prophets or the Spirit of prophecy (Revelation 2:7; Revelation 16:4; Revelation 18:24), joins with the bride (Revelation 21:2), the people of God, in a response to the voice of Jesus just heard. After the picture of heaven in Revelation 22:1-5 there is intense longing (Revelation 19:7) of God‘s people for the consummation of the marriage of the Lamb and the Bride. So now “the prophets and the saints” (Swete) make a common plea to the Lord Jesus to “come” (Ερχου — Erchou present middle imperative of ερχομαι — erchomai Come on) as he has just said twice that he would do (Revelation 22:1, Revelation 22:12). The call for Christ is to be repeated by every hearer (ο ακουων — ho akouōn) as in Revelation 1:3.

Let him come (ερχεστω — erchesthō). Change of person and this verb applied not to Christ as just before, but to the one who wishes to greet Christ. The thirsty man is bidden to come himself before it is too late. See Revelation 5:6 for διπσαω — dipsaō used for spiritual thirst, and in particular John 6:35; John 7:37 for one thirsting for the water of life (Revelation 21:6; Revelation 22:1). Cf. Isaiah 55:1.

He that will (ο τελων — ho thelōn). Even if not yet eagerly thirsting. This one is welcome also. For this use of τελω — thelō see Philemon 2:13.

Let him take (λαβετω — labetō). Second ingressive aorist active imperative of λαμβανω — lambanō In accordance with the free promise in Revelation 21:6, “freely” (δωρεαν — dōrean) here as there. This gracious and wide invitation is cheering after the gloomy picture of the doomed and the damned. The warnings against the dragon and the two beasts with all their dreadful consequences are meant to deter men from falling victims to all the devil‘s devices then and now. The door of mercy still stands wide open today, for the end has not yet come. The series of panoramas is over, with the consummation pictured as a reality. Now we drop back to the standpoint before we saw the visions through John‘s eyes. In Revelation 22:17 we hear the voice of the Spirit of God inviting all who hear and see to heed and to come and drink of the water of life freely offered by the Lamb of God.

I testify (Εγω μαρτυρω — Egō marturō). Commentators disagree keenly about the words in Revelation 22:18, Revelation 22:19. Charles rejects them as an interpolation and out of harmony with the rest of the book. Beckwith takes them to be John‘s own warning, drawn from Deuteronomy 4:2 “to every man that heareth” (παντι τωι ακουοντι — panti tōi akouonti dative of the articular present active participle of ακουω — akouō which compare Revelation 1:3). Swete properly holds these verses to be from Jesus himself, still bearing solemn witness to this book, with warning against wilful perversion of its teachings.

If any man shall add (εαν τις επιτηι — ean tis epithēi). Condition of the third class with εαν — ean and the second aorist active subjunctive of επιτιτημι — epitithēmi with επι — epi added with αυτα — auta as also in the conclusion επιτησει επ αυτον — epithēsei ep' auton (future active). This warning is directed against perversions of this book, not about the New Testament or the Bible as a whole, though it may be true there also. Surely no warning was more needed when we consider the treatment accorded the Apocalypse, so that Dr. Robert South said that the Apocalypse either found one crazy or left him so.

If any man shall take away (εαν τις απεληι — ean tis aphelēi). Also condition of the third class with εαν — ean and second aorist active subjunctive of απαιρεω — aphaireō with απο — apo repeated both in the condition and in the conclusion (απελει απο — aphelei apo future active indicative of απαιρεω — aphaireō for the more usual απαιρησει — aphairēsei).

Which are written in this book (των γεγραμμενων εν τωι βιβλιωι τουτωι — tōn gegrammenōn en tōi bibliōi toutōi). Ablative neuter plural articular perfect passive participle in apposition with εκ του χυλου της ζωης — ek tou xulou tēs zōēs (from the tree of life) and εκ της πολεως της αγιας — ek tēs poleōs tēs hagias (out of the holy city). Such a man is unworthy of his inheritance.

He which testifieth (ο μαρτυρων — ho marturōn). That is Jesus (Revelation 1:2) who has just spoken (Revelation 22:18).

Yea: I come quickly (Ναι ερχομαι ταχυ — NaiΝαι — erchomai tachu). Affirmation again of the promise in Revelation 22:7, Revelation 22:12. On Αμην ερχου Κυριε Ιησου — Nai (Yes) see Revelation 1:7 for the Lord‘s assent to the call. Then John expresses his absolute belief in the Lord‘s promise: “Amen: come, Lord Jesus” (Αμην — Amēnερχου — erchouΚυριε — Kurie Iēsou). On Ιησου — Amēn see Revelation 1:7. On Μαρανα τα — erchou see Revelation 22:17. Note Kurie with Iēsou As in 1 Corinthians 12:3; Philemon 2:11. For Paul‘s confidence in the deity of Christ and the certainty of his second coming see Titus 2:13; 2 Timothy 4:8. Marana tha (1 Corinthians 16:22).

The grace of the Lord Jesus be with the saints (hē charis tou Kuriou Iēsou meta tōn hagiōn). John‘s own benediction, an unusual ending for an apocalypse, but suitable for one meant to be read in the churches (Revelation 1:3.). Grace is Paul‘s unvarying word in conclusion of his letters, as is true of Hebrews 13:25. “The saints” or the consecrated (hoi hagioi) is John‘s constant word for believers in Christ (Revelation 8:3.; Revelation 11:18; Revelation 13:7, Revelation 13:10; Revelation 14:12; Revelation 16:6; Revelation 17:6; Revelation 18:20, Revelation 18:24; Revelation 19:8; Revelation 20:9). It is a good word for the close of this marvellous picture of God‘s gracious provision for his people in earth and heaven.