EXEGESIS VERSES 1 – 2:
GNT Revelation 22:1 Kai. e;deixe,n moi potamo.n u[datoj zwh/j
lampro.n w`j kru,stallon( evkporeuo,menon evk tou/ qro,nou tou/ qeou/ kai. tou/
avrni,ouÅ
NAS Revelation 22:1 And he showed me a river of the water of
life, clear as crystal, coming from the throne of God and of the Lamb, Kai,
(cc) e;deixe,n dei,knumi (viaa--3s; "he showed/pointed out";
subject is the angel) moi evgw, (npd-1s; ref. John) potamo.n potamo,j (n-am-s; "a river") u[datoj u[dwr (n-gn-s; "of water") zwh/j zwh, (n-gf-s; "of life") lampro.n lampro,j (a--am-s; "bright/shining/sparkling"; of
water "clear") w`j
(compar.conj.) kru,stallon( kru,stalloj (n-am-s;
"crystal") evkporeuo,menon evkporeu,omai (adj.ptc./p/d/am-s;
"proceeding from/flowing out from")
evk (pAbl) tou/ o` qro,nou qro,noj (d.a. n-Ablm-s; "the throne") tou/ o` qeou/ qeo,j (d.a. + n-gm-s)
kai, (cc) tou/ to, avrni,ouÅ avrni,on (d.a. + n-gn-s; "the Lamb")
GNT Revelation 22:2 evn me,sw| th/j platei,aj auvth/j kai. tou/
potamou/ evnteu/qen kai. evkei/qen xu,lon zwh/j poiou/n karpou.j dw,deka( kata.
mh/na e[kaston avpodidou/n to.n karpo.n auvtou/( kai. ta. fu,lla tou/ xu,lou
eivj qerapei,an tw/n evqnw/nÅ
NAS Revelation 22:2 in the middle of its street. evn
(pL) me,sw| me,soj (ap-Ln-s; "the middle/between/center") auvth/j auvto,j (npgf3s; ref. NJ)
th/j h` platei,aj
platu,j (d.a. + ap-gf-s; "broad street"; same
21:21; this phrase continues sentence of vs.1) And on either side of the river was the
tree of life, bearing twelve kinds of
fruit, yielding its fruit every month;
kai, (cc) evnteu/qen (adv.; lit. "from here/from this place) kai, (cc) evkei/qen (adv.; lit. "from there/from
that point"; hence the phrase "on either side") tou/ o` potamou/ potamo,j (d.a. +
n-gm-s; "the river") xu,lon (n-nn-s; "a tree") zwh/j zwh, (n-gf-s; "of life") poiou/n poie,w (adj.ptc./p/a/nn-s;
"doing/bearing") dw,deka( (card.adj./am-p;
"twelve") karpou.j karpo,j (n-am-p; "fruits"; hence
12 different kinds) avpodidou/n avpodi,dwmi (adj.ptc./p/a/nn-s;
"giving back/bearing"; hence "yielding") auvtou/( auvto,j (npgn3s; ref. tree of life) to.n o` karpo.n karpo,j (d.a. + n-am-s; "the fruit") kata, (pa; "according to") e[kaston e[kastoj (a--am-s; "each/every") mh/na mh,n (n-am-s; "lunar cycle/month") and the leaves of the tree were for the healing of the nations. kai,
(cc) ta. to, fu,lla fu,llon (d.a. + n-nn-p; "the leaves/foliage";
used 6x) tou/ to, xu,lou xu,lon (d.a. + n-gn-s; "the tree") eivj (pa; "into/for") qerapei,an qerapei,a (n-af-s; "service/care"; medical care -
healing; figuratively as prosperity/economic and social wealth; used 3x;
Luk.9:11; 12:41) tw/n to, evqnw/nÅ e;qnoj (d.a. +
n-gn-p; "the nations")
ANALYSIS VERSES 1 – 2:
1. Chapter 22 gives us some further insight as to the
aesthetic features found in the NJ’s inner design.
2. This in addition to its substance made of gold and
the existence of a main thoroughfare (Rev.21:18,21).
3. The rudimentary sketch highlights only 3 fine
points of interest, the river of life,
the tree of life and that the throne of God and of the Lamb shall be in it (vss.1-3).
4. The teaching angel directs John’s attention in
this regard, “And he showed me a river
of the water of life, clear as crystal, coming from the throne of God and of
the Lamb”.
5. The showing or pointing out by the angel again
demonstrates the necessity of grasping the doctrine of the visual aid in order
to comprehend its significance. Rev.21:9
6. Apart from the revelation of the particular
entities in view, we are given no blueprint as to their location or ultimate placement
within the city.
7. In other words, we do not know at what elevation
of the city John is looking at or to what degree or extent to which the
particulars in view may occupy space in the NJ.
8. That these particulars are omitted emphasizes the
importance of the doctrine inherent in them over the physical features
themselves, no matter their overt beauty.
9. This again emphasizes the structure of the city as
a memorial to the POG in its revelation.
10. The first thing noted is a river described as the water
of life.
11. The water
of life harks back to the evangelizing of the Father in 21:6.
12. As there, this river is an obvious element portraying eternal life.
13. The river
is first and foremost an eternal memorial to the eternal life that is the result of salvation. Joh.3:16
14. Whether it is purely symbolic or has practical
application in sustaining life in
the eternal state is not indicated.
15. However, as we will see, the leaves of the tree of life in vs.2, does imply a practical
application for the nations of the
new earth.
16. One possibly might assume the same is thus true
regarding the river of life.
17. It is further described as exceedingly clear or bright emulating the
appearance of the crystal effect of
God’s glory in 21:11.
18. This is seen in the cognate noun “crystal/kru,stalloj – krustallos” of the verb “krustalli,zw –
krustallidzo” in 21:11.
19. The term “clear/lampros – lampros” literally means
“bright/shining/radiant” and indicates that the clarity of the water is such that it reflects God’s
glory like a mirror.
20. This celebrates the fact that eternal life is provided through the principle
of +R in truth. Mat.25:46;
Rom.5:17,18,21; Gal.3:21; 1Joh.5:20
21. The river’s source of origin or “headwaters” is
defined as flowing from the throne of
God and of the Lamb.
22. This is the first mention that the Father and
Son’s throne is located in the NJ,
though it might be deduced from the fact that they are its temple in Rev.21:22.
23. The term throne
indicates the sovereignty of God and the
Lamb in governing the plan of salvation and its eternal future.
24. That the water
of life is from the source of their Sovereign rule celebrates God’s
predetermination to conform believers in His likeness. Eph.4:24; Jam.3:9
25. That the Father and the Son are why the throne exists, looks to their essence
of glory in which eternal life
exists. 1Joh.5:11,13; 5:20
26. All together, the river of life celebrates:
A. Eternal life
based on God’s expression of intrinsic glory in +R and truth.
B. Its finds it source of existence two-fold:
1. In the predetermined plan of God for salvation.
2. In the literal existence of the Person of God and the Lamb that possess eternal life.
27. The final phrase of vs.1 further indicates the
co-regency of a literal reign in the eternal state by the Father and the Son.
28. They are mentioned juxtaposed, continuing the theme
of the unity of God and Christ as
Deity throughout this book.
29. One commentary mentions that the worship of Jesus
as God in the Revelation shows how God and Christ are equally the Alpha
and Omega and how both are equally worshipped.
Rev.1:8; 21:6 of the Father cp.1:17; 22:13 of Christ
30. Some argue that the reality of co-regency
contradicts 1Cor.15:24 indicating Christ will deliver up the kingdom to the
Father following the Millennium and GWT.
31. However, when one understands the picture
illustrated of the Father and Son as the temple in 21:22, it is obvious that
the Father assumes His rightful place of authority in the manifestation of His
Deity, which is one and the same as the glorified Christ’s.
32. The Father refrains from personally manifesting
His Sovereign authority in essence until the Day of God.
33. In the eternal state, He will evidence His
authority in the manifestation of His Deity as One with Christ at which time
the Son of God will be evidenced as
having subjected His authority back to the Father.
34. The first phrase of vs.2 “in the middle of its street” has grammatical variances attached to
it.
35. Interpreters are divided as to whether it is a
part of vs.1, or begins vs.2.
36. Actually, both views are correct as it continues
the thought of vs.1 and introduces the thought of vs.2.
37. The prepositional phrase functions as a
conjunction bridging the fact that both the river of life in vs.1 and the tree
of life in vs.2 are both located in
the middle of its street.
38. The street
in view is the same boulevard made of pure gold mentioned in 21:21.
39. As noted in that verse, the street is symbolic as to the way of salvation by Divine design.
40. Concerning eternal life, we note that the way of salvation would lead one to God, Jesus Christ and eternal life as well as salvation finding its ultimate
source from all combined.
41. While the river
beautifully adorns the street’s median, we see additional elements
complimenting both its beauty and symbolism, “And on either side of the river was the tree of life, bearing twelve
kinds of fruit, yielding its fruit every month”.
42. That the tree
of life is directly associated with the river of life is apropos as both are symbolic of eternal life.
43. The phrase “on
either side” is literally in the Greek, “from this place and from that
place” and is correctly understood as being on both banks of the river.
44. What has stumped many interpreters is that the tree of life is a singular, yet is
seen growing in at least two places.
45. Ecologically, the mystery is unraveled with
understanding of the Aspen tree, native to
46. This deciduous tree is of the Salicales family and
Populus genus with many varieties.
47. Most in the
48. One of the unique features of the
49. From the primary seedling/tree, lateral roots spread out producing sprouts with vertical
sinker roots with depths of 5 feet or more.
50. This produces a multitude of surface
51. This collection of multiple stems, called ramets,
all form one single, genetic individual, usually termed a clone.
52. Literally thousands of Aspens can be the result of
one “stand”.
53. The Pando tree a.k.a. the Trembling Giant is a
clonal colony of a single male Quaking Aspen (Populus tremuloides) located in
54. With some debate, this particular
55. The size of the Pando encompasses 107 acres and
has around 47,000 trunks
56. After fires in areas of Aspen stands, the
57. Modern botanists now recognize the
58. Using the
59. If of the same nature as the modern
60. Nevertheless, we are most certainly looking at
more than one tree that is the result
of a single root system.
61. The tree of
life was first mentioned in Revelation in the message to
62. In both references, the tree of life is presented as a promise to all overcomers as part of
their normal Ph3 blessings.
Cp.Rev.21:7
63. The fact that all believers share in inheritance
of the NJ and its contents further mitigates against the notion that it becomes
a special over and beyond reward of SG3 reserved only for prize
winners and/or dispensational distinction.
64. As we noted in the analysis of Rev.2:7, the
singular term “tree of life” is
highly symbolic of the cross/tree
and crucifixion of Christ. Act.5:30;
1Pet.2:24
65. Just as the tree
of life in the Garden of Eden was a test of man’s volition in which he
failed, the cross replaced it providing +V with the means to secure eternal life.
66. Jesus Christ is symbolically therefore, the single
root system supporting the tree of life. Isa.11:10; Rom.15:12; Rev.5:5; 22:16
67. And just as a tree
is dependent upon water to support
its life, so the tree of life is embanked on both sides
of the river of life to indicate its
source of existence is found in E.L. through Christ.
68. This could be the practical application of the river of life supporting the existence
of this eternal tree.
69. Further, it is associated with +V towards BD and
its application and is consistently referred to in this vein. Pro.3:18; 11:30; 13:12; 15:4
70. To “bear
fruit” is metaphorically used to indicate the produce of one’s works or
Divine good production. Col.1:10
71. It is therefore analogous to the blessings and
prosperity one may expect from their Divine good. Cp.1Cor.3:10-15
72. The believer’s eternal blessing from Divine good
begins with salvation Ph1.
Col.1:3-6 cp.Joh.6:29 where Ph1 faith is called a work.
73. The new heavens, new earth, NJ and all that we see
associated with it looks to the eternal
blessings all believers can expect, among others, starting with faith in
Christ.
74. We can, as the Bible states, only fall short of
even imagining what the over and beyond blessings of SG3 are like. 1Cor.2:9
75. Christ and the POG for salvation is the source
from which all eternal blessings are provided.
Joh.15:4
76. Another unique feature of the tree of life is the fact that it bears twelve kinds of fruit.
77. The biological nature of this phenomenon is unknown
in modern horticulture.
78. As we are dealing with a timeless state, its
harvest in “every month” is most
likely language of accommodation to indicate the cycles of its produce.
79. It may infer that cycles of seasons will be
retained in the eternal state.
80. That its fruit
is not specified as to type or name makes any attempt of symbolizing in this
vein “fruitless”.
81. We know from Rev.2:7 that believers will be
allowed to eat this fruit as part of
the normal inheritance.
82. Again, any practical application as to the fruit benefiting the resurrection body
physically is not stated and would not be necessary, as these bodies are
imperishable. 1Cor.15:42
83. What is most logical is the extreme pleasure and
enjoyment their taste will obviously provide.
84. It seems they are there as a continuing reminder
for all concerned of the totality of freedom that has been given to enjoy the
eternal blessings of God.
85. This fits in the symbolism of the number twelve used once again to indicate an
aspect of God’s eternal administration that would govern our eternal blessings.
86. Part of this administration is for all believers
to “stop and smell the roses” so to speak.
87. As part of an eternal life niche that sees perpetual activity of serving God and worship of Him, the believer
also has opportunity to enjoy their blessings.
88. This is further exemplified by the diversity of fruit indicating the diversity of
blessings we will all enjoy in the eternal state.
89. The tree of
life and its fruit celebrates
all of the eternal blessings that are a part of our eternal life niche.
90. Rev.22:19 indicates that it is possible for the
believer to loose out on the full benefits of their inheritance of the tree of life as well as the NJ.
91. This points out that to the degree that one fails
to embrace the truth of BD Ph2, to that degree their rights to
enjoyment of the inheritance is removed.
92. To claim otherwise would be contradictive to the
fact that all Ph1 “overcomers” will have some share of inheritance
with the NJ and that every believer has rights of access to the holy city. Rev.21:7,27
93. In other words, to assert that Rev.22:19 indicates
that reversionist believers have absolutely no part in these things is
contextually illogical, unless Rev.21:8,27 are also interpreted as
reversionists, not unbelievers.
94. However, as mentioned, it would be highly
illogical to think that reversionistic believer’s portion of inheritance is
cast into the LOF as Rev.21:8 would then indicate, as the inheritance is the tree of life and NJ.
95. The principle is that to the degree that believers
enhance their SG3 in time, to that degree they will enjoy their
blessings as the tree of life
celebrates.
96. The minimum for any believers partaking of the fruit are the normal blessings of
eternal life.
97. That the Holy Spirit is said to also bear “fruit” may further celebrate His role
in salvation producing eternal life
and eternal blessing. Cp.Gal.5:22-23
98. It is the ministry of the H.S. that is the
evidence of a state of being in which no law exists further emphasizing the
maximum freedom of the eternal state.
99. The entire scenario of trees bearing fruit every
month existing on both banks of a river
harks to the imagery of the millennial temple in Eze.47:1-12.
100.
Again we see
a dual reference that extends into the eternal state.
101.
And as with
the trees in the Millennium, we see in the eternal state, “and the leaves of the tree were for the healing of the nations”.
102.
The term “healing/qerapei,a – therapeia” literally means service or care and in the medical sense
means to heal.
103.
It looks to a
prospering of health and metaphorically takes on the nuance of prosperity or
wealth.
104.
Again, we see
the principle of normal blessings as the healing
in view is applied to all the nations.
105.
Whereas one
would normally think the health benefits would be found in the fruit of a tree, with the tree of life
that source is found in its leaves.
106.
That the tree benefits believers both
individually with its fruit and on a
national level with its leaves
indicates God’s program of blessing in both realms in the eternal state.
107.
The leaves look to the civil program of
God’s administration towards the nations.
108.
The term “leaves” is used symbolically in the
parable of
109.
The foliage
of the fig tree in the parable looks
to the social, political, economic and military infrastructure necessary for
the branches of peoples gathered in the land to reemerge as a nation.
110.
Obviously
there will be no need of a military in the eternal state or even political needs
as that has already been provided through Divine design. Rev.21:24
111.
Through the
process of elimination, the healing of
the nations is best reserved to indicate administrative care and service on
a social or economical basis.
112.
Following the
symbolic motif of the tree of life
as the enjoyment of eternal blessing, its leaves
signify that blessing is also imparted on a national level.
113.
The only
practical purpose for any type of “healing”
one might consider in the eternal state is the prosperity of nations themselves.
114.
All
individual prosperity has been determined through the principle of Divine good
production.
115.
The leaves symbolically are a celebration
of God’s administration to ensure continuous prosperity of livelihood on a
national level that will ensure maximum opportunity for believers to enjoy
their blessings at a personal level.
116.
Whatever
wealth and glory the kings and nations
may bring into the NJ to pay tribute to God
will in turn reciprocate back to the nations.
117.
How all of
this is accomplished, we will wait to see.
118.
Again, if
there is physical application of the
leaves to facilitate this goal, that
too will have to wait for further revelation.
119.
That leaves of a tree are identical in form removes any diversity of blessings as
intimated in the 12 kinds of fruit.
120.
This would
imply that all nations will receive
equal attention in this regards.
EXEGESIS VERSES 3 – 5:
GNT Revelation 22:3 kai. pa/n kata,qema ouvk e;stai e;tiÅ kai. o`
qro,noj tou/ qeou/ kai. tou/ avrni,ou evn auvth/| e;stai( kai. oi` dou/loi
auvtou/ latreu,sousin auvtw/|
NAS Revelation 22:3 And there shall no longer be any curse; and the
throne of God and of the Lamb shall be in it, and His bond-servants shall serve
Him; kai,
(cc) ouvk ouv (neg. +) e;stai eivmi, (vifd--3s) e;tiÅ (adv. "any longer") pa/n pa/j (a--nn-s;
"each/every/any") kata,qema (n-nn-s; "thing delivered over
to divine wrath/thing accursed") kai, (cc)
o` qro,noj (d.a. +
n-nm-s; "the throne") tou/ o` qeou/ qeo,j (d.a. +
n-gm-s) kai, (cc) tou/ to, avrni,ou avrni,on (d.a. +
n-gn-s) e;stai( eivmi, (vifd--3s) evn (pL; loc. of place) auvth/| auvto,j (npdf3s; ref. NJ)
kai, (cc) auvtou/ auvto,j (npgm3s; ref. to Father and Son; singular denotes
the unity of co-reigning as One) oi` o` dou/loi dou/loj (d.a. +
n-nm-p; "slaves") latreu,sousin latreu,w (vifa--3p;
"will serve/minister to" as carrying out religious duties; same as
Rev.7:15) auvtw/| auvto,j (npdm3s; ref. God)
GNT Revelation 22:4 kai. o;yontai to. pro,swpon
auvtou/( kai. to. o;noma auvtou/ evpi. tw/n metw,pwn auvtw/nÅ
NAS Revelation 22:4 and they shall see His face, and His name
shall be on their foreheads. kai, (cc)
o;yontai o`ra,w (vifd--3p;
"the will see") auvtou/( auvto,j (npgm3s; ref. God) to, pro,swpon (d.a. + n-an-s; "face/countenance") kai, (cc) auvtou/ auvto,j (npgm3s) to, o;noma (d.a. + n-nn-s; "name") evpi, (pg; "on/upon") auvtw/nÅ auvto,j (npgm3p; ref. slaves) tw/n to, me,twpon (d.a +
n-gn-p; "foreheads")
GNT Revelation 22:5 kai. nu.x ouvk e;stai e;ti kai. ouvk e;cousin
crei,an fwto.j lu,cnou kai. fwto.j h`li,ou( o[ti ku,rioj o` qeo.j fwti,sei evpV
auvtou,j( kai. basileu,sousin eivj tou.j aivw/naj tw/n aivw,nwnÅ
NAS Revelation 22:5 And there shall no longer be any night; and
they shall not have need of the light of a lamp nor the light of the sun,
because the Lord God shall illumine them; and they shall reign forever and
ever. kai, (cc) ouvk ouv (neg. +) e;stai eivmi, (vifd--3s) e;ti (adv.; "any longer") nu,x (n-nf-s; "night") kai, (cc) ouvk ouv (neg. +) e;cousin e;cw (vipa--3p; "does not have") crei,an crei,a (n-af-s; "a need/necessity/lack
of") fwto.j fw/j (n-gn-s; "light") lu,cnou lu,cnoj (n-gm-s; subjective gen.; "of a lamp";
artificial light) kai, (cc)
fwto.j fw/j (n-gn-s) h`li,ou( h[lioj (n-gm-s; "of a sun"; natural light) o[ti (causal conj.)
ku,rioj (n-nm-s;
"Lord") o` qeo,j (d.a. + n-nm-s) fwti,sei
fwti,zw (vifa--3s; "shine/give
light/illumine") evpV evpi, (pa; "upon/on") auvtou,j( auvto,j (npam3p; ref. slaves) kai, (cc) basileu,sousin basileu,w (vifa--3p;
"they will reign"; the plural subject ?) eivj (pa +) tou.j o` aivw/naj aivw,n (d.a. + n-am-p; "the ages") tw/n o` aivw,nwnÅ aivw,n (d.a. + n-gm-p; "of the ages")
ANALYSIS VERSES 3 – 5:
1. Vss.3-5 now connects 8 certain realities pertinent
to ensuring the blessings attributed to the eternal life niche of vss.1-2.
2. Vs.3 introduces the 1st 3 realities:
A. And
there shall no longer be any curse.
B. And the
throne of God and of the Lamb shall be in it.
C. And His
bond-servants shall serve Him.
3. The 1st reality is again presented with
a negative future indicating a contrast to present reality.
4. With the eradication of our present world, every curse that was associated with it and
its history has been purged.
5. The term “curse/kata,qema – katathema” defines anything that falls under
the wrath of God’s judgment as a result of evil.
6. That thing designated as cursed is viewed as that
which further brings about harm, unhappiness or blight upon life.
7. That this future reality is in juxtaposition with
the tree of life in vs.2 first and foremost points to the reality that Christ
became a curse for us. Gal.3:13
8. He who knew no sin became sin so that the world
could be redeemed from its curse
under the Mosaic Law by providing God’s +R as payment. 2Cor.5:21
9. This points to the Person of Christ as the One
responsible for the very existence of the new eternal state and the source of
all the blessings associated with it.
10. The curse
of present history began at the fall of our corporate parents Adam and Eve.
11. The first thing cursed was the serpent in
association with its possession by Satan.
Gen.3:14
12. This points to the fact that all cursing is
brought about through association with Satan.
13. The second thing cursed is terra firma based on
Adam’s disobedience to God. Gen.3:17
14. This points to the fact that through disobedience
to God, man fell under bondage to
satanic authority in the exercise of his authority over God’s creation (Gen.1:26,28)
placing our world under God’s condemnation.
15. The mechanics for man falling under this bondage
is by virtue of –V and the STA. Rom.5:19
16. The curse
of our present world is summarized as:
A. A world cursed by its association with Satan. Gen.3:14 cp.Joh.12:31; 14:30; 16:11; Eph.6:12
B. The introduction of the STA and spiritual
death. Gen.2:17 cp.Rom.5:12,14,17
C. Physical death as a result of spiritual
death. Gen.3:19 cp.Heb.9:27
D. The physical creation came under cursing by
association. Gen.3:17; 5:29; 8:21-22
(has eternal fulfillment) cp.Rom.8:20-22
17. The singular use of “any/pa/j – pas” rightly recognizes that literally every
detail of unrighteousness that brings about God’s cursing of creation has been
eliminated.
18. Throughout history, His cursing is a continuous
process in His expression of wrath.
Rom.1:18
19. While the Millennium will experience a partial lift
of the curse, its total eradication
awaits the eternal state.
20. That there is no longer anything to bring about
God’s Divine displeasure, believers are ensured that the blessings and
prosperity afforded them are everlasting.
21. The 2nd reality centers on the fact
that the throne of God and the Lamb will be located in the NJ.
22. Again we note the concept of co-regency of the
Father and Son as One in Sovereign rule.
23. This verse indicates that it has always been God’s
intention for a Man to be exalted to the throne
of God to rule over the redeemed and creation. Psa.8:4-6
24. The emphasis of this surety of blessing for eternity
future stems from the power and right of God
maintaining uncompromising (immutable) rule over the eternal state.
25. While the national government will retain a
Monarchial system of rule (Rev.21:24), its universal government is a Theocracy.
26. That the Father and Son’s throne is established in the NJ indicates their residency in the
27. The NJ is designed as not only housing for the
28. It will function on a universal basis as the seat
of government under which all outside nations will be subject.
29. This ensures the exercise of God’s essence and
attributes in power and control over all creation in elimination from any
future possibilities of outside contenders.
30. That God’s throne
has been relocated from the 3rd heaven to planet earth points to the
preceding successful resolution to the A/C.
31. No
longer will there ever be another
threat of satanic type rebellion seeking to usurp God’s rule over His
creation. Cp.Isa.14:13-14
32. With the eternal incarceration of Satan and his
regime cast into the LOF, the source of conflict has forever been eliminated.
33. The only remaining subjects of import for future
stability of God’s regime are resurrected believers.
34. That danger is non-existent in that realm is made
clear in the 3rd reality of believer’s service to God.
35. The term “bond-servants/dou/loj – doulos” literally means a slave.
36. Believers are categorized as indentured servants
of God legally and spiritually bound
to Him via our position in
Christ. Col.4:7
37. That positional truth becomes experiential via
resurrection. Rom.6:5
38. Christ purchased all believers with His blood
making God our legal owner with
rights of possession and conformance to His will. Rev.5:9
39. In contrast to the concept of slavery as an
undesirable bondage placed upon men robbing them of freedom, slavery to God is that which provides maximum
freedom to those whom He owns. Gal.5:1
40. The 3rd reality relates to the fact
that there are really only two potential masters over creation with eternal
consequence, Satan or God.
41. With the demise of Satan, the eternal state leaves
only one alternative to follow, God.
42. With no competition available, all believers in
resurrection can only serve Him.
43. This is surety on the believer’s part that never
again will one be faced with any conflict of interest as to allegiance in the
eternal life.
44. The term “serve/latreu,w – latreuo” has the nuance of serving in the
capacity of true worship. Mat.4:10;
Luk.2:37; Rom.1:9; Rev.7:15; etc.
45. The believer’s service in the eternal state is
comprised of effectively and correctly worshiping the Theocracy.
46. It points to the fulfillment for all overcomers in
Rev.2:12.
47. While we are not given any specifics of duties, as
God is infinite, so are the
possibilities of the ways the believer is able to render spiritual service to Him.
48. Obviously in resurrection, we will be perfectly
equipped for such purpose.
49. The believer’s assurance that there will be no
failure even on a corporate level is further expounded upon two-fold in vs.4:
A. And they
shall see His face.
B. And His
name shall be on their foreheads.
50. The first guarantee for the resurrected believer
that they will forever conform to God’s rule is the fact of the 4th
reality that all are now face-to-face with God.
51. In resurrection the need of faith is removed and
our very understanding and experience with God
is made real and complete. 1Cor.13:12
52. To live with God
face-to-face will forever remove any potential of doubt or question as to the
realities of His Person and the superior nature of His plan for mankind.
53. His eternal presence with all believers will
provide an environment of existence that will forever remove even any
consideration of an alternative life style.
54. The peace, joy and blessing this reality produces
will have no competitors for volition to ever consider opting for anything
different. Num.6:25; Job 33:26;
Psa.89:15 cp.2Joh.1:12 for superiority of face-to-face
55. All believers corporately will willingly relish
the eternal opportunity they now face.
56. The fifth reality readdresses the believer’s
status as slaves as God’s name will
literally be inscribed on their foreheads.
57. As denoted earlier in Revelation, a name or mark upon the forehead denotes ownership, status and
protection. Rev.3:12 cp.13:16
58. That all believers are marked with God’s name is the evidence of the eternal
security He provides for those who are His own.
Cp.Joh.10:29-30
59. That all believers are thus branded by God eternally sanctifies them for His
own possession and His alone.
60. The principle of eternal security and the believer
was symbolized in the Aaronic priesthood by the gold plate on the front of his
turban and forehead. Exo.28:36-38
61. Vs.5 effectively ends John’s vision of the NJ.
62. In so doing, it summarizes the fundamental nature
of existence in the eternal life niche.
63. In addition, it further compliments why our
eternal blessings are made secure.
64. We are introduced to the final negative future
used of the 6th reality, “And
there shall no longer be any night”.
65. This clause restates the reality of God’s existence
in the NJ of Rev.21:25
66. While the previous emphasized God in His manifested glory, contextually our verse applies it to
believers and the full experience they will enjoy.
67. This is seen in the following 7th
reality clause, “and they
(believers) shall not have need of the
light of a lamp nor the light of the sun, because the Lord God shall illumine
them”.
68. Physically, it summarizes our eternal niche as a
timeless state of a perpetual day with all artificial and natural needs of light forever removed because of the manifested essence of God.
69. It indicates an environment in which believers are
continuously in a state of perpetual realization (awake) and enjoyment (no down
time) for all that God has provided.
70. This is seen in the present tense of the negative
verb of “keeps on not having/ouv e;xw – ou echo” a need of the light of a lamp nor sun.
71. Symbolically, it looks to the spiritual
fundamental that governs the eternal state.
72. Never again will any darkness of evil be found in
the presence of God’s universe.
73. The artificial light of a lamp conjures up the ideas of the necessity to proclaim
the truth of light in a dark
world. Luk.11:33,34; Joh.5:35; 2Pet.1:19
74. That all resurrected believers are completely and
perfectly adjusted makes this moot.
75. The natural light
of the sun symbolizes the awaiting by mankind for the Revelation’s arrival
in history in fulfillment of the POG. Isa.60:2;
Mat.13:37-43 cp.Rev.1:16
76. This spiritual reality is now fulfilled in its
culminated completion.
77. The glory of our Lord God is now manifested producing the spiritual illumination necessary
for all believers to always walk in the path of righteousness and truth.
78. The believer will have maximum appreciation and
occupation via our resurrected bodies having the same inherent intrinsic glory
possessed by God. 1Cor.15:42-49
79. The final and 8th future promise, “and they shall reign forever and ever”
looks to the fundamental role that all believers will enjoy.
80. While the closest grammatical antecedent to the
plural “they shall reign” is the Lord God, contextually it would infer
the participation of believers with Him
in reign.
81. This verse indicates that it is God’s eternal
purpose to share His glory and dominion with all believers of all time.
82. As observed in Rev.20:4c,6, all believers even
outside the CA are designated as royal priests that reign with Christ.
83. As noted in the terminology of nations and kings
in Rev.21:24 and the additional stipulation added to overcomers in the promise
of ruling in Rev.2:26, one’s position or level of reigning is dependent upon
what they did with BD in time.
84. The ending emphasis here is the fact that all will
participate at some level in exercising sovereignty with God over the new creation in security of their blessings.
85. This was the intention for Adam over the original
restored creation. Gen.1:28
86. Some have suggested this would include ruling over
angels, a premise non-documentable.
87. Angels are designated as our fellow slaves. Rev.19:10; 22:9
88. Review
the Doctrine of the New Jerusalem.
EXEGESIS VERSES 6 – 7:
GNT Revelation 22:6 Kai. ei=pe,n moi( Ou-toi oi` lo,goi pistoi. kai.
avlhqinoi,( kai. o` ku,rioj o` qeo.j tw/n pneuma,twn tw/n profhtw/n
avpe,steilen to.n a;ggelon auvtou/ dei/xai toi/j dou,loij auvtou/ a] dei/
gene,sqai evn ta,ceiÅ
NAS Revelation 22:6 And he said to me, "These words are
faithful and true"; Kai,
(cc) ei=pe,n le,gw (viaa--3s; subject the angel of 21:9) moi( evgw, (npd-1s; ref. John) Ou-toi ou-toj (near dem.pro./nm-p; "these") oi` o` lo,goi lo,goj (d.a. + n-nm-p; "words") pistoi. pisto,j (pred.adj.--nm-p; "are faithful/trustworthy") kai, (cc) avlhqinoi,( avlhqino,j (a--nm-p;
"true/correct") and
the Lord, the God of the spirits of the prophets, sent His angel to show to His
bond-servants the things which must shortly take place. kai,
(cc) o` ku,rioj (d.a. + n-nm-s)
o` qeo,j (d.a. +
n-nm-s) tw/n to, pneuma,twn pneu/ma (d.a. + n-gn-p; "of the spirits") tw/n o` profhtw/n profh,thj (d.a. + n-gm-p; "of the prophets") avpe,steilen avposte,llw (viaa--3s; "sent with a
commission") auvtou/ auvto,j (npgm3s) to.n o` a;ggelon a;ggeloj (d.a. + n-am-s) dei/xai
dei,knumi (inf.purp./aa; "to show/point out") auvtou/ auvto,j (npgm3s) toi/j o` dou,loij dou/loj (d.a. +
n-dm-p; "to slaves") a] o[j (rel.pro./an-p; "that
which/what things") dei/ (vipa--3s; "it is
necessary") evn (pL) ta,ceiÅ ta,coj (n-Ln-s; "speed/haste/without
delay) gene,sqai gi,nomai (compl.inf./ad;
"to come into existence/to happen/to take place")
GNT Revelation 22:7 kai. ivdou. e;rcomai tacu,Å maka,rioj o` thrw/n
tou.j lo,gouj th/j profhtei,aj tou/ bibli,ou tou,touÅ
NAS Revelation 22:7 "And behold, I am coming quickly. Blessed is
he who heeds the words of the prophecy of this book." kai, (cc)
ivdou, (exclama.part.) e;rcomai (vipd--1s; "I am coming") tacu,Å tacu,j (adv.; in time "shortly/without delay";
in action "quickly/swiftly/rapidly")
maka,rioj (a--nm-s;
"blessed") o` thrw/n thre,w (subs.ptc./p/a/nm-s; "the one
heeding/taking note/guarding") tou.j o` lo,gouj lo,goj (d.a. +
n-am-p) th/j h` profhtei,aj profhtei,a (d.a. + n-gf-s; "of the
prophecy") tou,touÅ ou-toj (near dem.pro./gn-s; "of
this") tou/
to, bibli,ou bibli,on (d.a. + n-gn-s; "book/scroll")
ANALYSIS VERSES 6 – 7:
1. Vss.6-21 constitutes the closing remarks
concerning the Revelation.
2. Throughout the remainder of the book, short excerpts and speeches will
be presented by varying speakers in testimony and exhortation as to the reality
of the Revelation.
3. As has been common in Revelation, the specific
identity of some of the speakers is left blank, while context will specifically
identify others.
4. Based on this, there is obvious variance amongst
interpreters as to who is speaking and in what verses they are speaking.
5. Most interpreters recognize at least 3 separate
speakers being angelic, Christ and John.
6. Following John’s style of writing with
presentation following chronological accuracy appealing to the logic of a methodical
approach in interpretation, we can expect the same in the closing.
7. Based on this premise following is an outline of
the close of this book:
A. Vs.6 is the communicating angel of the 7 plagues
having introduced the final section of the NJ of Rev.21:9.
B. In this verse he defers to the primary
communicating angel of the Revelation itself beginning Rev.1:1
C. In vs.7, Christ interjects the reality and impetus
behind the importance of the angel’s message in vs.6.
D. Vs.8, John gives testimony as an eyewitness to all
of the events of the Revelation and reacts to the primary communicating angel referred
to in vs.6.
E. This angel rebukes John and is the speaker in
vss.9-10.
F. In vss.11-17, Christ resumes speaking highlighting
His Person as the Revelation and primary character of the revelation.
G. It is these verses that constitute an epilogue to
Revelation in which the primary character makes one final speech concerning the
book.
H. Vss.18-21 closes with a testimony of exhortation,
affirmation and benediction by John.
8. Grammatically, the same methodical frame of
reference is seen in:
A. Angelic speakers are introduced with the phrase “and he said to me”. Vss.6,9,10
B. John assumes speaking explicitly (vs.8 ) and
implicitly (vs.18 cp.word order of the Grk. in vs.16).
C. Christ’s words need no introduction. Vss.7,11-17
9. The speaking angel of the 7 last plagues now
continues his discourse with John that began in Rev.21:9, “And he said to me, ‘These words are faithful and true’”.
10. As previously noted, it is very apropos that one
of these angels presents the final sections of Revelation as they represent the
finality of God’s judgments upon the world ushering in an era of peace.
11. The final era of peace is the eternal peace that
constitutes the Day of God.
12. This emphasizes the ultimate result of the
Revelation.
13. The angel’s words are a reiteration of the
immutable and accurate nature of the words
earlier proclaimed by the Father of which John is to record. Cp.Rev.21:5
14. In our verse, “these words” take on a dual sense of application:
A. In the nearest context, it looks to the teaching
audibly and visually that expressed doctrine concerning the NJ. Rev.21:9-22:5
B. This would infer that this angel was further
explaining things presented to John in this segment of vision.
C. In this vein, his statement is designed to close
out the vision of the eternal state that began in chapter 21.
D. In a more remote way, yet near contextually as a book, “these words” also reflect upon the entire book as a whole.
E. This force is implied in vs.7 that presents the book as a single prophecy of “words”.
F. In this vein, his statement is designed to
formally close out the book as a
single act of prophetic information presented in its eschatological format.
G. The angel’s statement is designed to tie these two
concepts together.
15. In both cases, the angel testifies that all events
concerned rest upon the integrity of God
that with certainty will come to pass.
16. That one of the bowl angels serves as an angelic witness
in this regards highlights the angelic anticipation of serving God in their assigned capacities to
administer judgment helping bring His plan to fruition.
17. This would infer that the elect angels have
already been duly commissioned to help oversee the execution of the Divine design of God’s eschatology.
18. This premise is more explicitly brought to bear in
this angel’s final words, “and the Lord,
the God of the spirits of the prophets, sent His angel to show to His
bond-servants the things which must shortly take place”.
19. This is only the 2nd time we see the
title “Lord God” in Revelation with
each noun having the definite article.
Cp.Rev.4:11
20. The title is used in similar Greek fashion in
Thomas’ response to Christ in Joh.20:28.
21. The emphasis here best fits Christ as distinct in
personality from the Father.
22. The title looks again at the equality between the
Father and the Son in worship of Him.
23. The proceeding context would further expect this
change of emphasis from the Father and Son pictured as One in the eternal state
to now the Son that will reassume center stage contextually.
24. Christ will acknowledge this title in vs.5 as He
confirms the angel’s proclamation of the
things which must shortly take place.
25. In addition, the Lord God in view is the One pictured as having sent His angel to present the Revelation with that being Christ as
noted in Rev.1:1.
26. The phrases “of
the spirits of the prophets”, reaffirms angel’s roles in eschatology.
27. It too re-emphasizes the doctrine of the
Importance of Prophecy.
28. The elect angels are referred to as “spirits”. Heb.1:14 cp.Zec.6:5
29. Angels have clear roles in the dissemination of
prophetic information. Dan.8:16,18;
9:21; 10:11,13; Zec.1:9,13,14,19; 2:3, etc.; cp.Luk.1:11,18,19ff, 26ff
30. The force of the angel’s reference to Christ is
that He is Commander over the angelic realm that operate as ministering spirits to the revelation of
eschatological events.
31. This fact is designed to further validate the
angel’s previous testimony as to the validity of John’s prophetic experience
i.e., his testimony is the same as the
Lord, the God of the ministering spirits
of the prophets.
32. The fact that Christ is the authority over the
angelic realm is then clearly denoted in the remainder of vs.6 with the fact
that He “sent His angel to show to His
bond-servants the things which must shortly take place”.
33. The term “sent/avposte,llw – apostello” literally means “sent
with a commission”.
34. The authority that has provided the commission is
Christ.
35. This indicates that the role of the elect angels
have been determined and predetermined by God
as to their functions in serving God and
man to ensure victory in the A/C.
36. As we have seen, angels have played a major role
in the Revelation to John.
37. While their roles were for the purpose to
immediately disseminate the prophecy
to John at the time of writing, their roles further included actual
participation at the time of the future events.
38. This denotes that the angels have complete
confidence that God will assuredly
fulfill His plan for the Revelation.
39. They can be envisioned in the prophecy as engaging in tactical exercises showing certain
readiness for future events.
40. The aorist tense of “sent” now specifically looks back to the beginning of Revelation
and the angel (singular) whose role
it was to show to Christ’s slaves
all the particulars of the future eschatology.
41. This commissioning verb is only used with angels
in Rev.1:1 and 22:6.
42. While John is the single bond-servant to whom the
Revelation was given, its ultimate purpose was to be disseminated to all bond-servants. Rev.1:1,11
43. With all of the references to the many and
different angels seen in Revelation, very little if any further direct mention
of this 1st angel throughout
the book has been conspicuously
absent.
44. However, we are now reminded of his presence and
role as to the Revelation.
45. This is to evidence that fact that Christ’s
integrity of keeping His word to reveal this prophecy has been fulfilled, further validating one’s trust in Him.
46. It would appear that the primary role of the 1st
angel to the Revelation has been
behind the scenes much like the director of a play.
47. It further implies he has consistently been with
and advising John as to the Revelation throughout as guide and mentor for its
recording.
48. “The things
to shortly take place” again has
dual reference encompassing the last aspect of the eternal state while
absorbing back to the beginning of the book
all other events leading up to the end.
49. In vs.7, Christ Himself further validates as true
the preceding angel’s statement, “And
behold, I am coming quickly”.
50. That Christ responds affirmatively to the angelic
messenger emphasizes the fact that the communicator of the truth of BD can
always expect ultimate vindication from the Son.
51. While the term “quickly/tacu,j – tachus” can refer to
actions, it makes most sense contextually with respect to time. Cp.Mat.24:27
52. Christ’s statement is that His arrival is imminent.
53. The true doctrine of imminence is not that Christ
could return at any time from the point of His resurrection, only that it will
definitely occur and that without unnecessary delay. Cp.Heb.10:37
54. That the emphasis is on His return looks to the series
of His appearances both at the rapture and 2nd Advent.
55. In all aspects of His return, we are rest assured
that God uses due diligence in
bringing about all aspects of His plan in fulfillment of prophecy. 2Pet.3:7-9
56. Christ then gives a beatitude to those that will
not undermine His and the angels’ testimony, “Blessed is he who heeds the words of the prophecy of this book”.
57. The term “blessed”
describes +V that is singularly favored by God
in His response to their orientation and acclimation of His Word.
58. Here the criteria to receive God’s blessing is
dependent upon their approach to the entire book of Revelation.
59. This is the 2nd time a promise of
blessing is given with relation to one’s approach to this book. Rev.1:3
60. As such, some refer to the Revelation as a book of
“double blessing”.
61. As with Rev.1:3, the condition placed upon
receiving the full blessing is the willingness to “heed/guard/thre,w – tereo” its words.
62. This verb has the force of embracing the truth of
Revelation as one would in defense of something they would deem most precious
in life.
63. It incorporates both inhale and exhale faith.
64. What is interesting to note is that the concepts
of reading and hearing the words of the
prophecy as part of the earlier beatitude in Rev.1:3 are here omitted.
65. This deafening silence screams the assumption by
Christ that one has already studied through the book from its beginning by the time they get to our verse.
66. It is an exegetical argument based on silence that
one must study the complete book in
order to be a candidate for the double blessing it promises.
67. The singular term “prophecy” indicts the entire book
as one prophecy given to John.
68. It is a prophecy
of eschatological events from the time of John ~96AD through and into the
eternal state.
69. It is further validation by Christ as to the
angel’s claim of the doctrine of the Importance of Prophecy in vs.6.
70. It also parallels the Revelation as the singular
Person of Christ in hypostasis,
hence His title as the Lord, the God.
71. The plural of the noun “words” obligates any student of this book to have gone through its entirety and is willing to embrace
every aspect of it as truth, in order to receive the full blessing.
72. It is not without emphasis in the Bible that we
approach all of BD in a word for word, verse by verse fashion.
73. The double blessing relates to both blessings in
time and eternity for taking God’s word seriously in application.
74. In time it relates to being oriented to the time
we live instilling within the peace, happiness and contentment of life and
other Ph2 blessings BD so richly provides. Phi.4:7
75. In eternity it will include all of the normal
blessings associated with eternal life as has so been richly described with the
NJ as well as all of the SG3 that comes as a result of our adherence
to BD in time.
76. We live in a time of CA history that is riddled
with doubt, confusion and worry over the state of affairs in the world.
77. We can rest assure that Christ indeed has
everything in control and what we see is just the continuing process of
bringing His prophetic plan to fruition.
78. We don’t have to live life like our negative
counterparts but can indeed redeem the time in the truth of BD producing for us
an eternal weight of glory. 2Cor.4:17
EXEGESIS VERSES 8 – 10:
GNT Revelation 22:8 Kavgw. VIwa,nnhj o` avkou,wn kai. ble,pwn tau/taÅ
kai. o[te h;kousa kai. e;bleya( e;pesa proskunh/sai e;mprosqen tw/n podw/n tou/
avgge,lou tou/ deiknu,onto,j moi tau/taÅ
NAS Revelation 22:8 And I, John, am the one who heard and saw
these things. Kavgw,
(cc&per.pro./n-1s; "And I")
VIwa,nnhj (n-nm-s) o` (d.a. + nms; governs both ptcs. +) avkou,wn avkou,w (adj.ptc./p/a/nm1s; "the one
having heard") kai, (cc) ble,pwn ble,pw (adj.ptc./p/a/nm1s; "having seen") tau/taÅ ou-toj (near dem.pro./an-p; "these things";
context following vs.7 demands the entire prophecy in view) And when I heard and saw, I fell down to
worship at the feet of the angel who showed me these things. kai,
(cc) o[te (temp.conj.; "when/after") h;kousa avkou,w (viaa--1s; aorist indicates the entire span of
prophecy has been presented) kai, (cc)
e;bleya( ble,pw (viaa--1s) e;pesa pi,ptw (viaa--1s; "I fell
down/prostrated") proskunh/sai proskune,w (inf.
purp./aa; "to worship") e;mprosqen (pg; "before/in front of") tw/n o` podw/n pou,j (d.a. + n-gm-p; "the feet") tou/ o` avgge,lou a;ggeloj (d.a. + n-gm-s; "of the
angel") tou/ o` deiknu,onto,j dei,knumi (d.a. +
adj.ptc./p/a/gm-s; "having showed/pointed out") moi evgw, (npd-1s; ref. John) tau/taÅ ou-toj (near dem.pro./an-p; ref. the revelation)
GNT Revelation 22:9 kai. le,gei moi( {Ora mh,\ 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\ tw/| qew/| prosku,nhsonÅ
NAS Revelation 22:9 And he said to me, "Do not do that; I
am a fellow servant of yours and of your brethren the prophets and of those who
heed the words of this book; worship God." kai,
(ch) le,gei le,gw (vipa--3s) moi( evgw, (npd-1s; ref. John) {Ora o`ra,w (vImppa--2s; +)
mh,\ ,(neg.;
"Perceive not!/Stop that!) eivmi, (vipa--1s; "I keep on
being") su,ndouloj (n-nm-s; "a
fellow-slave") sou, su, (npg-2s) kai, (cc) sou su, (npg-2s) tw/n o` avdelfw/n avdelfo,j (d.a. + n-gm-p; "brothers") tw/n o` profhtw/n profh,thj (d.a. + n-gm-p; "the prophets") kai, (cc) tw/n o` throu,ntwn thre,w (d.a. +
subs.ptc./p/a/gm-p; "the ones heeding/guarding") tou.j o` lo,gouj lo,goj (d.a. + n-am-p; "the words") tou,tou\ ou-toj (near dem.pro./gn-s) tou/ to, bibli,ou bibli,on (d.a. + n-gn-s; "book/scroll") prosku,nhsonÅ proskune,w (vImpaa--2s; "worship") tw/| o` qew/| qeo,j (d.a. + n-dm-s)
GNT Revelation 22:10 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 evstinÅ
NAS Revelation 22:10 And he said to me, "Do not seal up the
words of the prophecy of this book, for the time is near. kai,
(cc) le,gei le,gw (vipa--3s) moi( evgw, (npd-1s; ref. John) Mh. mh, (neg. +) sfragi,sh|j sfragi,zw (vImpaa--2s;
"Do not seal up/conceal") tou.j o` lo,gouj lo,goj (d.a. +
n-am-p) th/j h` profhtei,aj profhtei,a (d.a. + n-gf-s; "of the
prophecy") tou,tou( ou-toj (near dem.pro./gn-s) tou/ h` bibli,ou bibli,on (d.a. + n-gn-s)
ga,r (explan.conj.;
"for") o` kairo,j (d.a. + n-nm-s; "time/season/events
of the times"; not "cro,noj - chronos" of minutes, days, etc.) evstinÅ eivmi, (vipa--3s) evggu,j (adv.; "near/close
by/imminent")
ANALYSIS VERSES 8 – 10:
1. In vs.8, John
explicitly reintroduces himself as the recipient of the prophecy, “And I, John, am the one who heard and saw
these things”. Cp.Rev.1:1,4,9
2. In so doing, he presents himself as the 3rd
witness in a series of vss.6-8 as to the validity of Revelation’s recording.
3. This legally fulfills the obligation of 2 or 3
witnesses in confirmation of the facts of truth. 2Cor.13:1
4. In addition, he serves as a human witness to the
Revelation concurring with the previous angelic and Christological witnesses of
vss.6,7.
5. All 3 realms of volitional beings existing in the
universe are here represented.
6. The opening compound pronominal conjunction “And I/ka,gw, -
kago” has the sense of a witness swearing to the truth or taking an oath.
7. We would understand it today translated as “And I, John, swear/promise that I am the one…”
8. That John
again reemphasizes his person would appeal to the early Christians as they
would readily accept the veracity of his Apostolic authority.
9. It serves as a testimony to the truth of which he has
presented as an eyewitness to both the audible and visional content of the
prophecy.
10. He proclaims his own veracity and intellectual
honesty of only reporting the content of the book as Christ through the revelating angel has revealed it, no
more, no less.
11. This underscores the prerequisite incumbent upon
adjusted communicators to report the facts of the truth of BD, not adding to or
taking away from the text.
12. As Christ has fulfilled his obligation of
imparting the Revelation, John has
faithfully reported it soliciting our continuing faith and confidence on his
part.
13. The present participles of the verbs “hearing and
seeing” indicate the continuous flow of his experience from beginning to end.
14. He has faithfully performed his duty of writing
this book fulfilling his obligation to Christ as an under-shepherd in its
dissemination to the saints. Rev.1:11
cp.1Pet.5:1-4
15. In vs.8b, we for the 2nd time see John react with erroneous emotions to
angelic presence, “And when I heard and
saw, I fell down to worship at the feet of the angel who showed me these things”. Cp.Rev.19:10
16. John again confesses to the overwhelming nature of his
experience gaining rulership over his soul and thus getting his eyes off of God
and onto the communicator.
17. His honesty at this point is very poignant adjacent
to his witness as he reveals openly the integrity of his person.
18. Further, it tells us that John’s experience
retained the weaknesses one would expect from a man of the flesh.
19. Yet he sufficiently overruled it during the
revelation under the ministry of the H.S. to accurately record and communicate
God’s plan. Rev.1:10
20. The temporal conjunction “when/o[te – hote” contextually has the sense of “after”
indicating that his reaction occurred after the final proclamations of the
angel and Christ in vss.6-7.
21. The angel
now in view looks to the revelating angel reintroduced in vs.6 responsible for
showing John the entirety of the prophecy as noted in Rev.1:1.
22. With John’s attention refocused by the bowl angel
upon the magnitude of the importance this angel’s role has in presenting the
revelation (vs.6b), he becomes emotionally flaky and responds to him as if he
is God himself.
23. While we might appreciate the overwhelming nature
of his thoughts at this point, his action of worshipping this angelic
communicator brings another terse admonition against him. Cp.Rev.19:10
24. The angel
immediately puts a halt to John’s action in vs.10a, “And he said to me, ‘Do not do that!!’”.
25. The angel
then relates and appeals to the proper doctrinal frame of reference as to why
he isn’t to worship him on a
three-fold level:
A. I am a
fellow servant of yours.
B. And of
your brothers the prophets.
C. And of
those who heed the words of this book.
26. He first reminds John that even as an angel
having great authority in the Revelation, he remains a fellow slave of John’s.
27. The angel
equates his elect status as parallel to John’s in that both are subservient to God and his primary role is as a
ministering spirit to the elect.
Heb.1:14
28. He then appeals to his angelic teaching role as
one that is also in service to John’s brothers
the prophets.
29. No matter the awesome nature of communicating material
the adjusted teacher may reveal to those around them, the purpose of the
teaching is in service to others, not for personal approbation.
30. Further, it highlights John’s Apostolic office as
a prophet in the line of all prophets
commissioned to teach.
31. The 3rd group appeals to his role in
serving all +V designated as those that
heed the words of this book.
32. This is to remind John that the ultimate role for all communicators is in their
primary service to +V.
33. It is this doctrinal reminder as to what +V really
is i.e., anyone willingly embracing the truth of BD guarding it in all aspects
of presentation.
34. Overall, he reminds John that he has done no more or less than what would be expected
of any +V adjusted communicator whether of angelic or human realm.
35. He then gives John
the correct doctrine for application, “worship
God”.
36. In vs.10, the teaching angel gives John his
last directive, “And he said to me, ‘Do
not seal up the words of the prophecy of this book, for the time is near’”.
37. Obviously, John
reorients to the angel’s rebuke and is ready to press on.
38. The general sense of the command is that the
Revelation is now viewed as a completed work.
39. The genitive string may be identified as follows:
A. The words
(plural) comprise the content of the prophecy
(singular).
B. The prophecy
is the content of this book, with
the book in apposition to prophecy.
40. As noted in the prologue, the entire work is
considered a prophecy. Rev.1:3
41. To prophesy refers to inspired utterances of the
truth and is not always limited to the future.
See Doctrine of Prophets and
Prophecy.
42. Prophecy in general is God communicating His will to believers, and all communicators
affectively prophesy when teaching the truth of the prophets of the inspired Scriptures.
43. The spiritual gift and office is no longer extant
today. 1Cor.13:8
44. Revelation is effectively the last recorded
prophetic act of a prophet in the CA and singularly closes the canon of the NT
Scriptures.
45. John is clearly instructed not to seal up the
contents of Revelation indicating that the entire book is meant to be readily available to others and not to be
hidden or kept secret.
46. Daniel in contrast was told to seal up much of His prophetic
experience as his book deals with the last days. Dan.12:4
47. More specifically Daniel was to remain silent with
respect to obvious additional revelation he received concerning the final
period of Daniel’s 70th week.
Cp.Dan.12:1
48. It is much of that information that has been
revealed in Revelation comprising the bulk of its work in chapters 5 – 19.
49. That Daniel contains much prophecy of the last
days and visions parallel to the events of Revelation, it is clear that what
Daniel was to conceal, John is now
to reveal.
50. It is interesting to note here that as with
Daniel, John also was given
revelation he was not allowed to record.
Rev.10:4
51. It appears that God is free to bless adjusted communicators with additional insight
to God’s Word not necessarily made privy to the common layman.
52. That the
time is near again looks to the imminent nature of prophetic fulfillment of
the Revelation.
53. The fact that the message to
54. For us today in the Laodicean era, the realization
of imminence is even more conclusive as most of the CA prophecy has been fulfilled.
55. The only remaining known requirement is for God to vomit the Church out of His
mouth. Rev.3:16
56. Otherwise, much of the tribulational stage has
been set as to major players and their roles internationally and once the
rapture occurs, the next prophetic sequence of the trib explodes.
57. As with all prophecy
in the Bible, the prophecy of the
Revelation has aspects already fulfilled and some yet to be fulfilled.
58. We have been given all the necessary information
to avoid the pitfalls inherent in the Church, avoid the pitfalls of –V, the
cosmos and anti-christ enthusiasts sufficient to maintain the course of God’s
plan for us. Cp.2Tim.4:7
59. In addition, we have been inundated with the
promises of extreme blessing and superb future of an eternal life niche that
awaits the elect.
60. We can look at the fulfilled prophecy of this book as of today and build our confidence on the
continuing imminence of that yet fulfilled.
61. From the beginning of the CA forward, the prophecy of this book is always near.
2Pet.3:8-9
62. The reality of the Revelation in the “ever-ready”
fulfillment of the plan of God just
keeps on “going” and “going” and “going”.
63. That we are believers of the Laodicean period of
the Church, Christ’s statement of returning quickly in vs.7 should impact us
even more so with its imminent nature.
64. Those truly serious with respect of completing
their course will realize even more so the principle of MPR and that this is
not the time to forsake our
assembly. Heb.10:25
EXEGESIS VERSE 11:
GNT Revelation 22:11 o` avdikw/n avdikhsa,tw e;ti
kai. o` r`uparo.j r`upanqh,tw e;ti( kai. o` di,kaioj dikaiosu,nhn poihsa,tw
e;ti kai. o` a[gioj a`giasqh,tw e;tiÅ
NAS Revelation 22:11 "Let the one who does wrong, still do
wrong; (corrected) and let the filthy one, still be filthy; o`
avdikw/n avdike,w (subs.ptc./p/a/nm-s; "the one doing
wrong/practicing injustice/doing evil") e;ti (adv.; "still/yet") avdikhsa,tw avdike,w (vImpaa--3s; "do wrong") kai, (cc) o` r`uparo,j (d.a. + ap-nm-s; "the filthy
one/degenerate/completely bad/impure")
e;ti( (adv;
"still") r`upanqh,tw
r`upai,nw (vImpap--3s; "be impure") and let the righteous one , still practice
righteousness; and let the holy one, still be holy." kai,
(cc) o` di,kaioj (d.a. + ap-nm-s; "the righteous
one") e;ti (adv.) poihsa,tw poie,w (vImpaa--3s; "do/practice") dikaiosu,nhn dikaiosu,nh (n-af-s; "righteousness") kai, (cc) o` a[gioj (d.a. + ap-nm-s; "the holy
one") e;tiÅ (adv.) a`giasqh,tw a`gia,zw (vImpap--3s; "be holy")
ANALYSIS VERSE 11:
1. Vss.11 – 17 constitute an epilogue to the book of
Revelation.
2. The speaker is Jesus Christ (vs.16) now presented
in His casting role as the primary star of the book being the Revelation
Himself in Person. Rev.1:1a
3. In His celebrated role He presents a final speech to
His audience with an exposé as to how the Revelation will be received by men
and resulting ramifications.
4. Its reception or rejection will thus determine the
fate of mankind falling into one of two camps as blessed (vs.14) or denied of blessing
(vs.15).
5. In this vein, His final message maintains a
prophetic flare to its delivery.
6. That the Revelation is both Christ in Person and
the content of this book unites the principle of BD fulfilled through
Christ. 1Cor.2:16
7. As the book has revealed, the plan of God through
Christ sets the stage of world history dividing it into two camps of humanity finding
themselves on either the blessing or cursing side of the Revelation/revelation.
8. What is tantamount for the audience concerned is
therefore what side they choose to be on in time that will effectuate their
eternal outcome.
9. Christ’s speech is delivered understanding that
God has created mankind with free will to choose for or against His plan. Deu.30:19
10. The epilogue itself will thus focus on the principle
of volition that ultimately decides the human fate.
11. It feeds off the context of vs.10 that the truth
of God’s plan in history and eternity is not concealed and will with certainty
happen.
12. The Revelation is therefore available for all to intellectually
consider and choose as to its acceptance or rejection.
13. Vs.11 has all the ingredients of Christ’s previous
teaching at the 1st advent regarding volition using the analogy of a
“good tree” versus a “bad tree”.
Mat.7:17-21; 12:32-33; Luk.6:43-45
14. In those analogies, the good looks to the
principle of +V while the bad looks to –V, both of which their product of life
will ultimately evidence.
15. It is the expression of +V vs. –V that determines
one’s eternal outcome. Joh.5:28-29
16. The NAS has captured this sense of volition with
its translation incorporating the word “Let”
in all 4 clauses appealing to the fact that God “lets” volition freely choose for
or against Him in time. Psa.25:12;
Pro.1:29; 3:31
17. In all 4 clauses, sets of cognate terms are used
matching the character or nature of ones volitional propensity with their
parallel actions or state of being.
18. Further, all 4 clauses use the adverb “still/yet/e;ti – eti” to indicate an ipso facto result of their lives in compliance with the nature of
their volition.
19. Also, there is a distinctive parallel of contrasts
between opposing descriptions of the two camps of volition with wrong vs. righteous and filthy vs.
holy.
20. In vs.11, Christ first addresses the principle of
volition as to its negative aspect, “Let
the one who does wrong, still do wrong; and let the filthy one, still be filthy”.
21. The substantival participle “the one doing wrong/avdike,w – adikeo” describes a
volitional characteristic of the unrighteous as wicked or evil. Rom.1:28-32
22. The continuous action of the participle describes
the uninterrupted nature of their –V not employing repentance (change of mind).
Cp. the principle in reverse with
1Joh.3:9
23. This categorizes –V in its most base form of unbelief
choosing to embrace the darkness of unrighteousness in lieu of light. Joh.3:19
24. This identifies the root cause of –V as a
perpetuated state of unbelief.
25. The result of their perpetuated –V then produces a
continuum of life in which all of their actions will emulate the pattern of
their volition to still do wrong.
26. The imperative used by Christ to “do wrong” (as with all the imperatives
of this verse) is not a command of God’s directive will for them.
27. Rather, it is recognition by God under His
permissive will that based on the nature of –V, this ipso facto will occur.
28. The imperatival force in all 4 clauses is
fulfilled by default based on one’s volition.
29. In this way, God’s command is fulfilled for
volition to choose either for or against His directive will, the intent of this
verse.
30. Christ thus prophesies as to what men will or will
not do regarding the Revelation.
31. The 2nd descriptive nature of –V is to
“to let the filthy one, still be filthy”.
32. The cognates “filthy/impure/r`uparo,j – hruparos & r`upai,nw – hrupaino” characterize the very nature of their personal lives as
unclean or unholy before God.
33. A simple use of a pronominal adjective describes
the nature of –V operating in conformity with the STA.
34. “The filthy
one” highlights the unclean soul that is unwilling to isolate the STA
rendering one’s decision making in life as an abomination and hostile to
God. Rom.8:6-8 cp.Rev.21:27
35. That they are to “still be filthy” reciprocates with the STA being in conformity with
one’s –V.
36. The soul that leads with the STA ipso facto manifests the STA.
37. The passive mood of the verb indicates a state of
being in the condition described.
38. In other words, the impure person functions under
the tandem operation of –V and the STA is the outside agent producing a state
of being unclean.
39. These two entities are viewed as the married partners
that produce sin in one’s life that brings about the condemnation of
death. Jam.1:15
40. To remain “filthy”
is evidence of one’s failure to volitionally isolate the STA beginning with
faith in Christ. Tit.3:5
41. An unbroken rulership of the STA is the appearing
or fleshly evidence of the existence of -V.
Cp.Gal.5:16-21 cp. literal use of filthy/dirty clothes describing one’s
appearance Jam.2:2
42. The overall descriptive nature given –V indicates
a perpetuated state of unbelief (lack of active faith) in conformity with
failure to isolate the STA.
43. Unbelievers by virtue of their unbelief
automatically are rendered –V not ever isolating the STA in life.
44. Believers perpetuating a continuous state of
unbelief in reversionism and failure to isolate the STA are further rendered as
–V. See
Doctrine of Reversionism
45. In vs.11b, Christ next addresses positive
volition, “and let the righteous one,
still practice righteousness; and let the holy one, still be holy”.
46. The nominative pronominal adjective with the
definite article “the righteous one/o` di,kaioj – ho dikaios” characterizes +V as the one that lives by faith. Cp. the
same construction Rom.1:17; Gal.3:11
47. To live by faith defines +V as to its fullest
expression of believing both Ph1 and Ph2 gospels. Ph1 Rom.5:19 - Ph2 Heb.12:23;
1Pet.3:12; 1Joh.3:7
48. Their +V to BD will then be evidenced in a life
that has practiced righteousness.
49. This looks to experiential righteousness via application of BD.
50. The truly righteous
one will ipso facto practice experiential righteousness in conformity with their
positional righteousness. Rom.3:21-22; 5:17,21; Phil1:9-11
51. Otherwise, one is not experientially righteous.
52. Otherwise, one is not completely exercising active
faith.
53. “The holy
one” indicates the soul that has been sanctified or set apart to God.
54. This teaches separation of all believers from
their unbelieving counterparts. Rev.20:6
55. The Greek term “a;gioj –
hagios” is translated “saint” throughout the NT categorizing believers as
such. Rom.1:7; 12:13; 15:25,26,31;
1Cor.1:2 et al.
56. This illustrates that all believers are designated
as sufficiently positive to participate in the eternal life niche by virtue of
their position in Christ through Ph1 faith. Phi.1:1; 4:21
57. Whether they remain experientially holy remains dependent upon continued
faith in BD. Eph.1:1; Col.1:2
58. In both cases, the fact remains that their +V will
be emulated ipso facto as a state of
holiness whether by virtue of positional and/or experiential realities.
59. This term illustrates that the degree of one’s +V
can vary in life dependent upon continuing faith to BD, yet all are
sufficiently +V to enter God’s kingdom.
60. Christ’s exposé on volition is designed to declare
that how one receives the Revelation/revelation is dependent upon their
volitional aptitude towards it.
61. It runs the full gamut of –V in unbelief to the
Revelation in Person to +V that will exploit the blessing the Revelation
provides or at minimum will receive the blessings associated under positional
truth.
62. Believers can exercise –V to the truth emulating
the same symptoms of their –V unbelieving counterparts.
63. How one receives the truth of BD is determined by
their faith or lack of and willingness to isolate the STA applying the truth or
failure to apply.
64. Christ declares that volition will run its course
and will be the determining factor as to which of the two camps one falls under
regarding the Revelation/revelation.
65. The real force of Christ’s commands breaks down
the two aspects of volition that categorize the human race, +V or –V. Cp.Joh.3:19-21
66. It is a command of Sovereign will that men either
be +V or –V, based on their choice.
67. It is a command for volition to be separated
according to its kind.
68. Even though God freely bestows the truth upon
mankind, it is accepted or rejected based on this principle.
69. It is exhortation for volition to do what it is
going to do.
70. It is a reminder that one can’t change –V any more
than +V, as each must run its course.
71. All the prophetic actors depicted in Revelation
and the parts they have played, whether good or bad, have been called to play
their parts based on their volition.
72. It further reminds the audience that the choice
remains for them.
73. It teaches that all that is incumbent upon others
in dissemination of this prophecy is to present the truth and let it lay in its
volitional ground. Heb.6:7-8
cp.Mar.4:4-20
74. The fact is that very few people are +V to the
whole counsel of God.
75. Rejection of BD may come in the form of personal
bias, hang ups or reliance on previously learned false doctrine under operation
sacred cow.
76. Those that at some point reject the truth as to
the CWL, eschatology, separation or any other doctrine move into the realm of
spiritually unclean.
77. This is as a result of –V and failure to isolate
the STA producing this condition.
78. It takes faith in the whole counsel of God to be
unsoiled in the A/C.
79. The truly righteous
believer is the one +V to the entirety of His will.
80. He must stay +V in order to stay righteous Ph2 and enjoy all
of the benefits of blessing the Revelation has presented.
81. Yet at the minimum, all believers will enjoy the
normal blessings of Ph3.
82. All unbelievers will experience the judgment side
of the Revelation.
83. The Revelation has been an enigma to many because
they are not willing to express +V to the degree necessary to understand its
truths.
84. They are not willing to apply BD at the level
God’s word demands under humility and with total intellectual honesty of
exegesis.
85. While many disparage the Revelation as fantasy and/or
consider it of no importance in the CWL, the +V are given insight as to its
realities. Mat.13:13-14; Mar.4:11-12;
Luk.8:10
86. These will remain faithful and the truth will continue
to commend itself as real and invaluable to the faith.
EXEGESIS VERSES 12 – 13:
GNT Revelation 22:12 VIdou. e;rcomai tacu,( kai. o` misqo,j mou metV
evmou/ avpodou/nai e`ka,stw| w`j to. e;rgon evsti.n auvtou/Å
NAS Revelation 22:12 "Behold, I am coming quickly, and My
reward is with Me, to render to every man according to (corrected) the
work he is doing. VIdou,
(exclam.part.; "Behold!") e;rcomai (vipd--1s; "I keep on
coming"; Christ being the subject) tacu,( tacu,j (adv.; "quickly/without
delay") kai, (cc)
mou evgw, (npg-1s) o` misqo,j (d.a. +
n-nm-s; "reward/compensation/payment due for labor") metV meta, (pg; "with") evmou/ evgw, (npg-1s) avpodou/nai avpodi,dwmi (inf.purp./aa;
"to give back/to render according to expectation") e`ka,stw| e[kastoj (ap-dm-s; "to each one") w`j (comp.conj; "in such a way/in the manner
of/according to") to, e;rgon (d.a. + n-nn-s; "the
work") auvtou/Å auvto,j (npgm3s) evsti.n eivmi, (vipa--3s; "he keeps on doing")
GNT Revelation 22:13 evgw. to. :Alfa kai. to. +W( o` prw/toj kai. o`
e;scatoj( h` avrch. kai. to. te,lojÅ
NAS Revelation 22:13 "I am the Alpha and the Omega, the
first and the last, the beginning and the end." evgw,
(npn-1s; emphatic; "I Myself"; ref. Christ) to, :Alfa (d.a. + n-nn-s; "the Alpha") kai, (cc) to, +W( (d.a. + n-nn-s; "the
Omega") o` prw/toj (d.a. + ord.adj./nm-s; "the
first"; in sequence) kai, (cc)
o` e;scatoj( (d.a. +
ap-nm-s; "the last") h` avrch, (d.a. + n-nf-s; "the
beginning/head") kai, (cc)
to, te,lojÅ
(d.a. + n-nn-s; "the fulfillment/end")
ANALYSIS VERSES 12 – 13:
1. In vs.12, Christ continues to build upon the
concept of volition.
2. He now presents the gravity and importance as to the
decision one would decide to make.
3. Christ opens in an exclamatory style by
reiterating the imminence of His appearing, “Behold, I am coming quickly”.
4. His coming
is again defined in the series of the rapture and 2nd Advent
appearances.
5. It is these appearances that usher in the final
leg of human history and the ultimate permanent eternal state with maximum
blessing.
6. The contextual intent of Christ’s declaration
against the backdrop of volition is the fact that no matter what one decides as
to the Revelation, it will continue uninterrupted as planned.
7. While volition will do as it pleases, so will the
Sovereign will of God fulfill His desires.
Psa.68:16; Act.20:27; Rom.8:28; 1Cor.12:18; Rev.17:17
8. The gravity of one’s choice is to be considered
with the fact that nothing can stop the POG.
9. It points to the imminent nature of life itself
coming to an end and therefore it is only with the time we have that we can
exercise our volition in response.
Heb.9:27
10. It declares as ludicrous and insane for any that
might choose to be –V, as God’s will is always accomplished. Pro.1:7; 14:8; 17:24; 23:9; 1Cor.3:19
11. Christ then appeals to the blessing rather than
judgment aspect of His return(s), “and
My reward is with Me, to render to every man according to the work he is doing”.
12. The intent of His promise is to appeal to the fact
that the POG only has benefit for those that are +V; -V is a moot point as they
are going to reject His plan anyways.
1Tim.4:10
13. The concept of God rewarding men points to the
concept of +V termed as seekers of God.
Heb.11:6 cp.Joh.5:44; Act.17:27
14. Christ’s mention of reward here is designed to stimulate the expression of +V in a
positive way where it might exist.
15. The term “reward/misqo,j – misthos” indicates that which is payed, wages
or reward.
16. That He declares it is “My reward” looks to the fact that Christ inherits all things. Heb.1:2 cp.Psa.2:8
17. For believers that are joint-heirs with Him, it is
clear that He willingly shares His inheritance with them. Rom.8:17; Gal.3:29; Tit.3:7; Jam.2:5
18. That Christ brings His inheritance with Him indicates that the sharing of
rewards will occur at His appearing.
19. In the wave of His comings this includes the Bema
rewards ceremony for the Church at the rapture (1Cor.5:10) and the rewarding of
OT saints at the 2nd Advent (Rev.20:6).
20. He then makes it clear that how the reward is distributed is in the form of
paying back (render) according to the work the believer literally keeps on doing.
21. The work of
+V begins with saving faith where our non-meritorious act of faith is
considered a “work”. Joh.6:29
22. This defines work
in a general sense as doing God’s will through the action of faith.
23. For some, the SAJG may be the extent of their work and their reward will be restricted to the normal blessings for all
believers.
24. However, one’s work can extend into their Ph2 using both inhale and
exhale faith producing Divine good which will be rewarded with over and beyond
SG3, to include the prize a.k.a. the wreaths. See
Doctrine of SG3.
25. The present tense of the state of being verb “eivmi, - eimi/is
doing” indicates that one’s work
is directly commensurate with one’s being in FHS producing Divine good. Cp.Gal.5:22-23
26. In vs.13, Christ uses titles for Himself as
ascribed to the Father, “I am the Alpha
and Omega, the first and the last, the beginning and the end”.
27. He directly reveals that He and the Father are
One. Joh.10:30
28. It is a proclamation of the hypostasis of Christ
being the unique God-man.
29. Because of His uniqueness He can proclaim His
Person as the fulfillment of God’s plan; all things of the POG are summed up in
Christ. Eph.1:10
30. The Alpha
and Omega represents the entirety of God’s plan from A to Z.
31. The beginning
and the end emphasizes the immensity and infinitival nature of His Person
as God in Sovereign rule over His creation and plan. Col.1:16-17
32. Both of these titles are also ascribed to the
Father. Rev.21:6
33. The title of the
first and the last is reserved in
use unique only to the Son in the NT.
Rev.1:17; 2:8
34. This emphasizes both His Deity as the first that has always existed as God (Joh.1:1)
and His complete Person as the last
to appear as God in the completeness of the Godhead (Joh.1:14).
35. That Christ utilizes these titles contextually is
designed to appeal to volition that it is His Person that is the object of
faith in the manifestation of all +V.
36. Only through the unique Person of Jesus Christ
does one find salvation and thus the reward
for being a seeker of God. Act.4:12
37. It is a declaration that the start of +V begins
with His Person at the SAJG from which stems all basis of rewards for
believers.
38. In Christ all things will find their resolution;
in Him all believers will find their eternal destiny. Rev.22:3
39. Those that will not believe this fact are ipso facto –V and there is no reward that awaits them in the
after-life.
EXEGESIS VERSES 14 – 15:
GNT Revelation 22:14 Maka,rioi oi` plu,nontej ta.j stola.j auvtw/n(
i[na e;stai h` evxousi,a auvtw/n evpi. to. xu,lon th/j zwh/j kai. toi/j
pulw/sin eivse,lqwsin eivj th.n po,linÅ
NAS Revelation 22:14 Blessed are those who wash their robes,
that they may have the right to the tree of life, and may enter by the gates
into the city. Maka,rioi maka,rioj (a--nm-p;
"Blessed") oi` o` plu,nontej plu,nw (adj.ptc./p/a/nm-p;
"the ones washing"; same as 7:14)
auvtw/n( auvto,j (npgm3p) ta.j h` stola.j stolh, (d.a. + n-af-p; "robes") i[na (conj. intro. result clause; "with the result
that") e;stai eivmi,(vifd--3s; "will be in the
state of having") auvtw/n auvto,j (npgm3p; "their") h` evxousi,a (d.a. + n-nf-s; "authority/power/right{) evpi, (pa; "to"; with the accus. motion or
direction) to, xu,lon (d.a. + n-an-s;
"tree") th/j h` zwh/j zwh, (d.a. + n-gf-s; "of
life") kai, (cc)
eivse,lqwsin
eivse,rcomai (vsaa--3p; "may enter into") toi/j o` pulw/sin pulw,n (d.a. + n-dm-p; "the gates") eivj (pa) th.n h` po,linÅ po,lij (d.a. +
n-af-s; "the city")
GNT Revelation 22:15 e;xw oi` ku,nej kai. oi` fa,rmakoi kai. oi`
po,rnoi kai. oi` fonei/j kai. oi` eivdwlola,trai kai. pa/j filw/n kai. poiw/n
yeu/dojÅ
NAS Revelation 22:15 Outside are the dogs and the sorcerers and
the immoral persons and the murderers and the idolaters, and everyone who loves
and practices lying. e;xw (adv.; "outside") oi` o` ku,nej ku,wn (d.a. + n-nm-p; "the dogs"; fig. as one
unholy or impure; used 5x) kai, (cc)
oi` o` fa,rmakoi
fa,rmakoj (d.a. + n-nm-p; "the sorcerers; same as
21:8) kai, (cc) oi` o` po,rnoi po,rnoj (d.a. +
n-nm-p; "the immoral persons"; same as 21:8) kai, (cc) oi` o` fonei/j foneu,j (d.a. +
n-nm-p; "the murderers"; same as 21:8) kai, (cc) oi` o` eivdwlola,trai eivdwlola,trhj (d.a. +
n-nm-p; "the idolaters"; same as 21:8) kai, (cc) pa/j (ap-nm-s; "everyone") filw/n file,w (adj.ptc./p/a/nm-s; "loving") kai, (cc) poiw/n poie,w (adj.ptc./p/a/nm-s;
"practicing") yeu/dojÅ (n-an-s; "lying"; same as
21:27)
ANALYSIS VERSES 14 – 15:
1. In vs.11, Christ defined the nature of volition as
the determining factor of acceptance or rejection of the Revelation.
2. This based on the fact of whether one is –V or +V
to His Person and the truth.
3. In vvs.12-13, He appeals to +V to quickly make its
decision as to both His Person and the truth.
4. The urgency is as the Revelation is imminent so is
the time short with which to make our decisions.
5. Only with the time we have are we able to “cash
in” on what God’s plan has for us.
6. Now in vss.14-15 Christ proclaims the reality of
the eternal destinies between +V and –V.
7. His proclamation is once again designed to appeal
to the +V (vs.14) with reference to –V as simply an aside statement of
alternative fact (vs.15).
8. He employs a beatitude (macarism) to define the
status of +V, “Blessed are those who
wash their robes, that they may have the right to the tree of life, and may
enter by the gates into the city”.
9. This is the final in a list of 7 beatitudes given
in Revelation:
A. Rev.1:3: the blessing of those that will embark
upon the study of this book under their right P-T and embrace its truths.
B. Rev.14:13: the blessing of those that die in the
final half of the tribulation by virtue of positional truth under the rampage
of antichrist.
C. Rev.16:15: the blessing of those remaining
spiritually alert and spiritually advancing during the tribulation.
D. Rev.19:9: the blessing of believers entering the
Millennial Age.
E. Rev.20:6: the blessing of those resurrected into
eternal life.
F. Rev.22:7: the second blessing for those that
finish the study of this book and continues to embrace its truths.
10. Our final beatitude now centers on the eternal
blessings of the Day of God that pictures the ultimate results of all previous beatitudes.
11. The contingency for blessing is that +V are those who wash their robes.
12. This is the same phraseology used in Rev.7:14 to
stipulate believers that have made their robes
white in the blood of the Lamb.
13. That verse emphasized the SAJG that is the terminus a quo (earliest limiting point)
for +V.
14. Further, in Rev.7:14, the term “wash/plu,nw -
pluno” was an aorist tense to indicate the action of faith in Christ as it
occurred in a point of time.
15. The term “wash”
in our verse is employed as a participle.
16. A participle in the Greek can denoted an action
occurring in the continuum of time or continuous action in time.
17. Therefore, it assumes the SAJG (one act during the
continuum of time) but is not limited in action and can be expressed as a
continuous washing.
18. As we noted in the message to
19. Yet, believers that remain faithful to the truth,
their brightness of white is commensurate to the glory of their SG3
in contrast to just the overcomer.
Rev.3:4
20. The idea of the participial washing of robes in our verse is “to the degree
one washes their robes” in any realm
of continuum, whether of time or action.
21. To the degree one washes beginning with Ph1
(ptc. related to time) and willingness to continue with Ph2 (ptc.
related to action) determines the whiteness/brightness of the garments.
22. Christ’s use of this participle here is in keeping
to His exposé on +V and its degrees of expression in vs.11.
23. In carries with it the same sense as vs.12 that
Christ rewards based on the amount of work one keeps on doing.
24. Christ next provides the affect their clean robes have with the following result
clauses:
A. That
they may have the right to the tree of life.
B. And may
enter by the gates into the city.
25. That we are ultimately dealing with the Day of God
is now made clear with reference to the New Jerusalem.
26. Christ revisits the tree of life from vs.22 that represents the blessings for believers
in their eternal life niche.
27. He declares that +V has authority and rights of
power over the tree of life.
28. The phrase “they
may have the right” is literally in the Greek, “they will be in the state of
having their right” (future tense of eimi).
29. Their state of being is directly commensurate with
the degree that they have washed their
robes.
30. Christ’s words reiterate what we previously taught
concerning this tree in that all
believer’s with certainty have access to it (Rev.2:7), but to the degree one
has access is dependent upon what they did with BD in time. See
notes Rev.2:7
31. As noted, the tree
of life facilitates both normal and SG3 blessings.
32. The 2nd resultant affect of the robe
washing has to do with entering into
the New Jerusalem.
33. It is the city
proper that is the seat of administration of the Day of God and central
location of which believers will serve God.
Rev.22:3
34. As we know, her gates are perpetually open allowing complete freedom of ingress and
egress to and from the city. Rev.21:25 cp.Isa.60:11a
35. The emphasis here is entrance into the city that further emphasizes the fact of kings and nations
bringing the wealth of their glory into
her. Rev.21:24,26 cp.Isa.60c
36. The subjunctive mood of potential “may enter/eivse,rcomai – eiserchomai” does not mean that there is a
potential of not entering, as all believers have inherited that right.
Rev.21:7,27b cp.3:12
37. Rather, the potentiality looks to how they
might enter either as a designated
king or one of the national subordinates.
38. Again, the language is to the keeping of the
degrees of +V.
39. Only prize winners will rule over nations. Rev.2:26-27
40. Christ’s final beatitude looks to the complete package
of blessings bestowed upon believers dependent upon the +V they manifested in
time.
41. All believers are blessed with the normal blessings of Ph1, but some will be
blessed over and beyond based on the
success of their Ph2.
42. Further, Christ has delineated another level that
can be applied to the “double blessing” BD has to offer other than under the
concept of time and eternity.
43. That is in the form of normal blessings vs. SG3,
which itself comes on a dual level as extrinsic personal wealth (parallel gold,
silver, precious stones 1Cor.3:12) and one’s status of power and authority in
Ph3 for those that fulfill the double blessing policy
44. In vs.15 Christ then addresses the destiny of –V unbelievers
in contrast to believers.
45. He does not give a railing judgment upon them or
any specific alternative destination as the Father did in 21:8.
46. He simply declares them as “Outside”.
47. The contextual sense is two-fold, outside the realm of being blessed and outside the realm of +V.
48. All unbelievers are tagged negative by virtue of
their complete unbelief. Cp.Rev.21:8
49. All unbelievers are therefore destined for eternal
judgment not blessing.
50. That they are outside
the parameters for salvation, the literal reality is they will also be outside the realm of God’s new
creation, which as we know is the LOF.
51. His declaration is the ultimate fulfillment of the
doctrine of separation.
52. Christ, in similar fashion to the Father in 21:8,
then gives a descriptive list identifying the unbelievers in view.
53. As we noted in 21:8, this listing does not use the
Granville Sharp rule and the first 6 nouns each have the definite article while
the last descriptive phrase does not.
54. While the first of the listing in 21:8 emphasized
the representation of unbelievers as a unit, our list emphasizes individual categories
of negative unbelievers when the definite article is used.
55. They are indicative of those who promote the
fundamental practices used to sponsor –V.
56. This is further realized grammatically as each of
the nouns is in the nominative or subject case in the Greek.
57. This highlights the fact that there are leaders of
life and followers.
58. The last phrase will then incorporate all
unbelievers as one class of –V.
59. The first term “the dogs” is figurative as a derogatory term for those considered
as base, despicable and unclean before God.
Mat.7:6
60. It looks to the type of person that promotes base
animalistic like instincts of the STA.
61. The term is further used in reference to:
A. Male prostitutes/sodomites. Deu.23:18
B. Idiots in life repeatedly making the same foolish mistakes. Pro.26:11
C. Those spiritually deaf and dumb to things of true
value in life. Isa.56:10
D. Those operating under insatiable greed. Isa.56:11
E. False teachers that operate from the STA. Phi.3:2
62. The common denominator with “the dogs” are the types of –V that categorically and openly promote
unbridled STA activities and immorality.
63. This looks to the class of unbelievers that
promote keeping the STA of –V preoccupied with the many pursuits of the flesh.
64. This covers the gamut of evil from the
65. These set the standard for letting the STA
completely rule in life.
66. “The
sorcerers” looks to those that head the occult/cults of life.
67. It is this category that promotes demonic influence
in the world.
68. These set the standard for deceiving the world for
Satan’s cause.
69. “The
immoral persons”, as with 21:8 looks to spiritual immorality as seen in the
example of Esau. Heb.12:16
70. This looks to the category of unbelievers that
promote spiritual antinomianism (rebellion) and human good in life.
71. This looks to the liberal and legalistic
promotions to life seeking to keep –V confused and off balance.
72. “The
murderers” are the homicidal of life that promote the murderous taking of
life of others and in many cases literally responsible for killing God’s
own. Mat.23:31
73. They set the standard for MA murder and hate that
–V adopts. 1Joh.3:13
74. “The
idolaters” looks to all the unbelieving religious reversionists that
promote spiritual ideologies detracting from the true gospel.
75. They set the standard for counterfeiting the POG.
76. The final phrase “and everyone who loves and practices lying” is without the definite
article.
77. It is this phrase that encapsulates all unbelievers
as –V to the truth.
78. The force of this phrase is that whether one is of
the preceding categories that are dominate in sponsoring –V or not, all
unbelievers by virtue of their –V sponsor lying.
79. Living a life of lies is the common denominator
for all concerned, whether active or passive in their roles.
80. It condemns all –V by virtue of their rejection of
truth of sponsoring directly or indirectly the dominant roles of evil their
negative leaders promote.
81. The term “loves/file,w – phileo” emphasizes the attributes of the thing
loved.
82. This looks to unbelievers embracing the lies of
human viewpoint darkness. Cp.Joh.3:19
83. That they choose to embrace darkness, their lives
emulate their choice.
84. Both terms “loves
and practices” are durative present tenses indicating they “keep on” doing
this throughout the entirety of their lives.
85. It indicates a volitional life under complete
rulership of the STA not ever broken with the acceptance of even the most
fundamental aspect of spiritual truth, faith in Christ.
86. All believers are outside because they were never inside the POG to begin with by
virtue of the unbroken perpetuation of their –V.
EXEGESIS VERSES 16 – 17:
GNT Revelation 22:16 VEgw. VIhsou/j e;pemya to.n a;ggelo,n mou
marturh/sai u`mi/n tau/ta evpi. tai/j evkklhsi,aijÅ evgw, eivmi h` r`i,za kai.
to. ge,noj Daui,d( o` avsth.r o` lampro.j o` prwi?no,jÅ
NAS Revelation 22:16 "I, Jesus, have sent My (corrected)
messenger to testify to you all these things for the churches. I am the root
and the offspring of David, the bright morning star." VEgw, (npn-1s; emphatic; "I
Myself") VIhsou/j (n-nm-s) e;pemya pe,mpw (viaa--1s; "have sent/dispatched") mou evgw, (npg-1s; ref. Jesus) to.n o` a;ggelo,n a;ggeloj (n-am-s; "angel/messenger") marturh/sai marture,w (inf.purp./aa; "to
testify/witness") u`mi/n su, (npd-2p; "to you all";
note the plural) tau/ta ou-toj (near.dem.pro./an-p; "these
things") evpi, (pL; "on/over/to"; with
the locative emphasizes motion) tai/j h` evkklhsi,aijÅ evkklhsi,a (d.a. +
n-Lf-p; "the churches") evgw, (npn-1s; emphatic; ref. Jesus) eivmi, (vipa--1s) h` r`i,za (d.a. + n-nf-s; "the
root/offspring"; same as 5:5) kai, (cc)
to, ge,noj (d.a. +
n-nn-s; "the descendant/posterity/family") Daui,d( (n-gm-s; "David") o` lampro,j (d.a. + a--nm-s; "the bright/radiant") o` prwi?no,jÅ (d.a. + a--nm-s; "early morning") o` avsth,r (d.a. + n-nm-s; "star")
GNT Revelation 22:17 Kai. to. pneu/ma kai. h`
nu,mfh le,gousin( :ErcouÅ kai. o` avkou,wn eivpa,tw( :ErcouÅ kai. o` diyw/n
evrce,sqw( o` qe,lwn labe,tw u[dwr zwh/j dwrea,nÅ
NAS Revelation 22:17 And the Spirit and the bride say,
"Come." And let the one who hears say, "Come." And let the
one who is thirsty come; let the one who wishes take the water of life without
cost. Kai, (cc+) to, pneu/ma (d.a. + n-nn-s; "the
Spirit"; ref. Holy Spirit") kai, (cc)
h` nu,mfh (d.a. +
n-nf-s; "the bride"; same as 18:23; 21:2,9) le,gousin( le,gw (vipa--3p; "keeps on saying") :ErcouÅ e;rcomai (vImp/p/d--2s; "Come") kai, (cc) o` avkou,wn avkou,w (d.a. +
subs.ptc./p/a/nm-s; "the ones hearing") eivpa,tw( le,gw (vImp./a/a--3s; "let say") :ErcouÅ e;rcomai (vImp/p/d--2s)
kai, (cc) o` diyw/n diya,w (d.a. + subs.ptc./p/a/nm-s; "the one
thirsting") evrce,sqw( e;rcomai (vImp/p/d--3s) o` qe,lwn qe,lw (d.a. + subs.ptc./p/a/nm-s; "the one
wishing/desiring") labe,tw lamba,nw (vimp/a/a--3s; "let him
take/receive") u[dwr (n-an-s; "the water") zwh/j zwh, (n-gf-s; "of life") dwrea,nÅ (adv.; "without cost/gratis/freely")
ANALYSIS
VERSES 16 – 17:
1. In vs.17, Christ now specifically identifies
Himself as the starring speaker, “I,
Jesus, have sent My angel to testify to you
all these things for the churches”.
2. Christ proclaims Himself as the authority behind
the writing of this book and ensuring its distribution to the churches.
3. Most commentaries here translates, as does the
NAS, the term “a;ggeloj – angelos” as “angel” again referencing the
primary revelating angel of Rev.1:1
4. However, as we have seen, this term with reference
to the Church was repeatedly translated messenger
for the communicators of each of the 7 churches. Rev.2:1,8,12,18; 3:1,7,14
5. Here, the messenger
in view is the Apostle John.
6. That this translation best fits is seen in the following:
A. Christ uses the term “sent/dispatched/pe,mpw – pempo” rather than
“apostello/to send with a commission”, the term reserved for the revelating
angel of Rev.1:1 and 22:6.
B. The dative plural pronoun “to you all/su, - su” looks to the primary
recipient shepherds of the 7 churches
whose responsibility it was to communicate these
things to their congregations.
C. This is seen in the preposition “evpi, - epi/over/upon/for” that emphasizes their authoritative role “over/for” the churches.
D. It is John’s role to pen the book and “send it/pe,mpw” to the
seven churches. Rev.1:11
7. While we acknowledge the role of all the
messengers and angels contributing to the book, it is John’s individual
responsibility to make sure it is dispatched appropriately.
8. That Jesus
refers to John as “My messenger” is
designed to emphasize the authority of John’s Apostolic role in providing the
truth of the words of Christ.
Cp.Joh.21:24
9. Christ takes opportunity at this point in
addressing those under John’s authority with this fact validating his person as
the human witness to the events of the Revelation.
10. By application, it indicates that the Revelation
was designed to be disseminated to the entirety of the Church throughout the
C/A.
11. Christ’s proclamation indicates that John’s
recording of this book is to be accepted by all local churches and believers as authorized by Christ Himself via
Apostolic authority.
12. It is validation for those that are +V in
acceptance of the Revelation that John’s testimony in this regards has Christ’s
very own stamp of approval.
13. Christ implicitly places a charge upon all P-T to
receive and disseminate the contents of this book with the same gravity of
seriousness as one would directly under Apostolic authority. Cp.2Tim.4:1-4
14. John will revisit this principle in his closing
remarks of vss.18-19.
15. That the Revelation was penned for the Church
indicates the Church’s role in presenting the reality of the Revelation,
beginning with the 1st Advent.
16. It is our dispensational role to continue the
propagation of His revelation as it is to be applied to the events of
eschatology outlined in Revelation.
17. Knowing where history is headed is our protection
from fallacious doctrines and ideas being promoted within the Church, such as:
A. Covenant theology is erroneous as it is clear the
Jews have a future place in the plan of God and have not been permanently
displaced by the Church. Rev.7:1ff;
12:6,14
B. The doctrine of Antichrist should prevent us from
seeking to identify him as a recent or current historical figure. Rev.10:7; 13:1ff; 17:8-11
C. To stay separate from religious
D. Those living in the
E. Satan is still at large and active and will not be
bound until after the 2nd Advent.
Rev.20
F. Volition can’t be changed even if it lives in
perfect environment, as the Millennium reveals.
Rev.20:7ff
G. While Christ’s coming is imminent, we are not to
run off and wait for Him on some mountaintop.
H. What is most important today is to maintain
compliance with Heb.10:25
18. In vs.16b, Christ then validates His own
authority, “I am the root and the
offspring of David, the bright morning star”.
19. Christ now highlights His Sovereign authority as
He is the root and offspring of David.
20. Christ’s title is designed to give His message
force accompanying the testimony of His witness (John) as being dispatched from
the King of Kings Himself.
21. The compound reference of title in relation to David emphasizes His Person in
hypostasis as the “I am”, “Yahweh”
of the OT. Exo.3:13-14
22. Being David’s “root/r`i,za - hriza” looks to a source or origin and emphasizes
His Deity of which is the source of David’s existence. Rev.5:5
23. Being David’s “offspring/ge,noj - genos” looks to one’s
descendants and emphasizes His humanity as coming from the line of David.
24. Together it notes that He is the fulfillment of
the Davidic Covenant as the eternal King promised in rule of the Davidic
throne. 2Sam.7:12-16; Psa.89:3,4,19-37;
Luk.1:32-33
25. His title is an exhortation to the recipients of
Revelation that John has been sent
by the Revelation Himself in Person.
26. The exhorting impact this is designed to have on the churches is then realized in His
final title as “the bright morning star”.
27. This is an astronomy analogy where Christ likens
Himself to the planet Venus, that is recognized as the “early morning star” that appears brightest in
the eastern horizon before the break of dawn and actual sunrise.
28. This is the same title He used of Himself in the
promise to the church at Thyatira in Rev.2:28.
29. As there, it emphasizes His relationship to the
Church and the promise of His ultimate personal presence with them.
30. It highlights the rapture at which time Christ
will appear as the Day Star in the
coming for the Church that will be overshadowed by the rising of the Sun via
the 2nd Advent. Mal.4:1-3
31. It is a reminder to all P-T’s and local churches to keep in mind that however
one may receive John’s witness of the Revelation, they will answer for it
personally and face-to-face with Jesus Christ.
32. This will occur at the Bema rewards ceremony that
will expose every believer’s attitude towards BD based on shame or the glory of
SG3. 1Joh.2:28
33. In vs.17, Christ closes the epilogue with a
universal call of evangelizing.
34. It in essence finishes His appeal to and exposé on
volition.
35. Maintaining the continuity of His appeal to volition,
it again centers on +V recognizing they are the one’s that will respond to the
directive will of God.
36. He begins by introducing the two primary entities
responsible for soliciting +V, “And the
Spirit and the bride say, ‘Come’”.
37. As made clear, the Spirit and the bride are a tandem team that initiates the
evangelizing invitation.
38. The remainder of the verse will then address
volitional responses to the call as again recognized in the NAS’s use of the
term “let”. Cp.vs.11
39. The Spirit
is God the H.S. that is responsible for providing the grace apparatus to
understand the spiritual truths of BD.
40. For the unbeliever, this looks to His convicting
ministry under which the individual recognizes their need for salvation. Joh.16:8; 1the.1:5
41. For the believer, this would recognize His filling
ministry necessary to isolate the STA continuing to GAP the truth of BD. Eph.5:18; Joh.16:13
42. This is especially apropos with respect to the
doctrine of the importance of prophecy as it is the H.S. that is the ultimate
author. 2Pet.1:20-21
43. The “bride”
is again usually assumed by most dispensationalists as reference to the Church.
44. However, again, we point out that the term “bride/nu,mfh –
numphe” is never used for the Church in the NT and in Revelation it is used
spiritually only with reference to the New Jerusalem. Rev.21:2,9
45. While we recognize the responsibility of the
Church dispensationally in application, this is not the interpretation.
46. The bride
looks to the doctrine of the plan of salvation in union with Christ that
results in all the blessings associated with the glorification of the Father
and Son for eternity. Rev.21-22:5
47. The tandem team that universally at all times
“keeps on saying” (p.a.i. of lego) “Come”
is God the H.S. in conjunction with the truth of BD.
48. Further, the invitation to join in the salvation
call is not to be limited to Ph1.
49. This is seen in the following series of 3
participles by those that respond by “hearing, thirsting and wishing”.
50. Again, Christ uses the participle to encapsulate
both ideas of action in time and continuous action keeping to the principle of
+V beginning with the SAJG and continuing via the RB and MAJG.
51. He then addresses those that are +V in response to
the call.
52. The first group of hearers addresses those that
have already exercise +V Ph1 with a directive to maintain their +V,
“And let the one who hears say, ‘Come’”.
53. God’s directive will for believers is to sustain
the presentation of gospel message in time to others by also proclaiming His
complete plan of salvation.
54. Christ then addresses those that have yet
expressed +V, “And let the one who is
thirsty come”.
55. The one that thirsts recognizes potential +V that
upon hearing the truth of BD as initiated by the H.S. and faithfully
communicated by other +V will respond to satiate their spiritual needs.
56. The degree of their +V remains dependent upon how
much they thirst for the truth.
57. The last group then addresses an open call to all
+V, “let the one who wishes take the
water of life without cost”.
58. The water
of life again is in reference to eternal life fulfilling the Fathers
promise to give it to those that are +V.
Rev.21:6b
59. That +V “wishes/qe,lw –thelo” looks to one’s desire and denotes the
mechanics of +V as those that have a longing or craving to have a true
relationship with God.
60. However, the desire is not fulfilled unless they
follow the directive to “take the water
of life without cost”.
61. This indicates active faith of +V being the
combination of desire and follow-up willingness to embrace/apply the eternal
life that God has to offer.
62. The final adverb “without cost” again points to the grace provision that saturates
the entirety of the plan of salvation, Ph1,2 and 3.
63. The final call to +V for salvation is a call to
receive eternal life and exploit it fulfilling the desires of their +V.
64. The evidence of one’s positive desires is seen in
the degree of which they will assimilate the truth of BD in application that ultimately
determines their eternal life niche.
65. True evangelism is simply the process of +V
working in agreement with the H.S. and BD soliciting other +V to respond in an
affirmative way. Mar.1:17 cp.Joh.6:44
EXEGESIS VERSES 18 – 21:
GNT Revelation 22:18 Marturw/ evgw. panti. tw/| avkou,onti tou.j
lo,gouj th/j profhtei,aj tou/ bibli,ou tou,tou\ eva,n tij evpiqh/| evpV auvta,(
evpiqh,sei o` qeo.j evpV auvto.n ta.j plhga.j ta.j gegramme,naj evn tw/|
bibli,w| tou,tw|(
NAS Revelation 22:18 I testify to everyone who hears the words
of the prophecy of this book: evgw, (npn-1s; ref. John; follows the verb
in the Greek in contrast to vs.16) Marturw/ marture,w (vipa--1s; "keep on
testifying") panti. pa/j (a--dm-s; each
one/everyone") tw/| o` avkou,onti avkou,w (d.a. +
adj.ptc./p/a/dm-s; "hearing") tou.j o` lo,gouj lo,goj (d.a. +
n-am-p) th/j h` profhtei,aj profhtei,a (d.a. +
n-gf-s; "of the prophecy") tou,tou\ ou-toj (near dem.pro./gn-s;
"this") tou/ to, bibli,ou bibli,on (d.a. +
n-gn-s; "book/scroll") if
anyone adds to them, God shall add to him the plagues which are written in this
book; eva,n (part. intro. 3rd class cond.; "If" -
maybe yes, maybe no) ti.j (indef.pro./nm-s;
"anyone") evpiqh/| evpiti,qhmi (vsaa--3s;
lit. to place upon/lay upon; here to add
something in quantity; "might add")
evpV evpi, (pa;
"to") auvta,( auvto,j (npan3p; "them"; note the
neuter gender = the singular book and plural person = the words;) o` qeo,j (d.a. + n-nm-s)
evpiqh,sei evpiti,qhmi
(vifa--3s; "will add") evpV evpi, (pa)
auvto.n auvto,j (npam3s;
ref. anyone) ta.j h` plhga.j plhgh, (d.a. +
n-af-p; "the plagues") ta.j h` gegramme,naj gra,fw (d.a. +
adj.ptc./PF/p/af-p; "having been written") evn (pL) tou,tw|( ou-toj (near dem.pro./Ln-s) tw/| to, bibli,w| bibli,on (d.a. + n-dn-s)
GNT Revelation 22:19 kai. eva,n tij avfe,lh| avpo. tw/n lo,gwn tou/
bibli,ou th/j profhtei,aj tau,thj( 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 tw/n gegramme,nwn evn
tw/| bibli,w| tou,tw|Å
NAS Revelation 22:19 and if anyone takes away from the words of
the book of this prophecy, God shall take away his part from the tree of life
and from the holy city, which are written in this book. kai,
(cc) eva,n (part. intro. 3rd class) ti.j (indef.pro./nm-s)
avfe,lh| avfaire,w (vsaa--3s;
takes away/removes") avpo, (pAbl; "from") tw/n o` lo,gwn lo,goj (d.a. + n-Ablm-p)
tou/ to, bibli,ou
bibli,on (d.a. + n-gn-s)
tau,thj( ou-toj (near
dem.pro./gf-s) th/j h` profhtei,aj profhtei,a (d.a. +
n-gf-s; "prophecy") o` qeo,j (d.a. + n-nm-s) avfelei/ avfaire,w (vifa--3s; "will take away") auvtou/ auvto,j (npgm3s; ref. anyone) to, me,roj (d.a. + n-an-s;
"portion/part/share") avpo, (pAbl) tou/ to, xu,lou xu,lon (d.a. + n-gn-s; "the tree") th/j h` zwh/j zwh, (d.a. + n-gf-s; "of life") kai, (cc) evk (pAbl; "from the source of") th/j h` a`gi,aj a[gioj (d.a. + a--gf-s; "the holy") th/j h` po,lewj po,lij (d.a. + n-gf-s; "city") tw/n to, gegramme,nwn gra,fw (d.a. + subs.ptc./PF/p/gn-p; "of the things
having been written") evn (pL) tou,tw|Å ou-toj (near dem.pro./Ln-s) tw/| to, bibli,w| bibli,on (d.a. + n-Ln-s)
GNT Revelation 22:20 Le,gei o` marturw/n tau/ta( Nai,( e;rcomai tacu,Å
VAmh,n( e;rcou ku,rie VIhsou/Å
NAS Revelation 22:20 He who testifies to these things says,
"Yes, I am coming quickly." Amen. Come, Lord Jesus. o`
marturw/n marture,w (d.a. + subs.ptc./p/a/nm-s; "the One
testifying") tau/ta( ou-toj (near dem.pro./an-p; "to these
things") Le,gei le,gw (vipa--3s; "keeps on
saying") Nai,( nai, (part. of affirmation;
"Yes/Indeed") e;rcomai (vipd--1s) tacu,Å tacu,j (adv.; "quickly/without delay") VAmh,n( avmh,n (part. affirmation; "Amen/So be it/I
believe") e;rcou e;rcomai (vImppd--2s; "Do
come") ku,rie ku,rioj (n-vm-s) VIhsou/Å VIhsou/j (n-vm-s)
GNT Revelation 22:21 ~H ca,rij tou/ kuri,ou VIhsou/ meta. pa,ntwnÅ
NAS Revelation 22:21 The grace of the Lord Jesus be with all. ~H
h` ca,rij (d.a. + n-nf-s; "the grace") tou/ o` kuri,ou ku,rioj (d.a. + n-gm-s)
VIhsou/ VIhsou/j (n-gm-s) meta, (pg; "with") pa,ntwnÅ pa/j (ap-gm-p; "all")
ANALYSIS VERSES 18 – 21:
1. Beginning vs.18 is a subtle change of emphasis as
to the speaker in view.
2. This is seen in the personal pronoun “I/evgw, - ego”
that follows the opening verb.
3. The force is of a witness presented as subordinate
to the previous speaker, Jesus, who in introducing Himself was very emphatic
using the same pronoun before His name i.e., “I, Myself, Jesus!”.
Rev.22:16
4. The opening force of vs.18 is rendered, “I testify, myself” indicating John is now reintroducing himself as the
witness Jesus has dispatched to the churches noted in vs.16.
5. John words will now close out the Revelation.
6. His closing statements have been considered by
many very unusual in light of the apocalyptic nature of Revelation, especially
his final benediction of grace.
7. Yet, his closure continues to follow the flow of
context and force of Jesus’ final words especially vss.16-17 and when
understood in that light is found very apropos.
8. His closing remarks are seen as a response to
Jesus’ final words.
9. In vss.18-19, John responds to Christ’s
exhortation to the churches that he has been dispatched to testify as to the integrity of the content of this book as noted in vs.16a.
10. His testimony will sum up the very gravity and
seriousness Christ intended with His words.
11. In vs.20, John will then affirm Christ’s
declaration of Sovereignty and ultimate impact that will have upon the Church.
12. He does so by again relating to the imminence of
Christ’s return.
13. Vs.21 with the benedictional closing of grace is his response to Christ’s
invitation to +V and the plan of salvation of vs.17.
14. John’s testimony as to the gravity of accepting
Revelation in its presented form is presented in two parts revolving around the
concepts of adding to or taking away
from the content of this book.
15. John’s exhortation is addressed specifically “to everyone who hears the words of the
prophecy of this book”.
16. The indefinite pronoun “everyone” indicts any person at anytime from the penning of the
Revelation onward.
17. John employs the use of a particle “who hears” emulating Christ’s previous
uses of participles to indicate an action in time or continuing action.
18. The hearer is assumed a believer since the
testimony is directed to the Church.
19. The sense and force behind the hearing is to
whatever extent one listens to its content whether in part or as a whole.
20. In other words, anyone that will give an ear to an
exposition of Revelation, whatever extent that may be, are those in view.
21. We might assume that the hearing is as a result of
its reading as one would expect in a church setting of Bible class or Bible
study, based on Rev.1:3.
22. However, the indefinite nature of the subject
could implicate any believer that picks up Revelation with the intent to read,
study and understand it.
23. The two-fold warning itself is designed to address
the ramifications as to how one does approach this book, no matter the student setting.
24. The warnings follow the same vein of thinking
recorded in other books as to tampering with the WOG. Deu.4:2; 12:32
25. John then employs two 3rd class
conditional clauses defining the two approaches possible to Revelation, that
are to be obviously avoided at the expense of God’s displeasure.
26. The 3rd class condition in the Greek
indicates a maybe yes or maybe no result as to the apodosis that defines the
ultimate consequence of each condition.
27. The 3rd class condition highlights the
principle of volition and is John’s response to Christ’s previous teaching and
emphasis in this regards.
28. One can conclude then that failure or obedience to
the exhortation evidences +V or –V in their approach to Revelation.
29. As further noted in both conditions, John will emphasize
judgments as a result of ignoring his exhortation.
30. This approach is John recognizing the balance of
Jesus teaching on volition as to His emphasis on +V and now John visiting the
consequences of –V.
31. Further, it maintains its appeal to +V as it is directed
towards believers.
32. His first condition centers on an exaggerated
embellishment to the content, “if anyone
adds to them, God shall add to him the plagues which are written in this book”.
33. To add to the Word of God is tantamount to
endorsing additional ideas, concepts and principles not otherwise revealed in
the content and exalting these things to the same level of Scriptural truth.
34. We recognize this principle under the doctrine of
Legalism.
35. Those that tamper with the WOG in this way are
declared liars. Pro.30:5-6
36. This highlights those that approach BD with
ulterior motives and as in the case of legalists with a self-righteous and
controlling agenda over others.
37. This would mean approaching the truth under the
control of the STA, a mark of –V.
38. How one might manipulate Revelation specifically
in this way is one’s guess, based on the ulterior motives promoted.
39. What stumps many interpreters is the form of
judgment attached to these types with God
adding to him the plagues written in
this book.
40. The term “plagues/plhgah, - plague” is used 16x in Revelation and looks to
judgments upon men that occur in time with emphasis on Daniel’s 70th
week.
41. While we might understand this reality for someone
that is living during the trib, the language is clear that it is to be applied
to those also living in the C/A.
42. The solution is found in the intent of the plagues in view as judgment that comes
from the hand of God Himself.
43. There are judgments in Revelation that can be
construed as plagues even though the
term is not used to specifically identify the judgment. Ex.6th seal
44. The term is to be interpreted in its general sense
as the individual accumulating future judgments by God in time having a direct adverse affect on their persons.
45. In other words, God will Personally jam the individual with multiplied DD as it is
applicable.
46. There will be nothing undeserved as to these
judgments nor will they be construed as simple mistakes in life.
47. The main emphasis here is judgment in time on a
personal basis.
48. In vs.19, John then addresses the other possible
erroneous approach, “and if anyone takes
away from the words of the book of this prophecy, God shall take away his part
from the tree of life and from the holy city, which are written in this book”.
49. To take
away from the content is tantamount to disregarding or leaving out portions
of context, principles, etc., as one might do by not going verse by verse and
addressing the entire book.
50. We would equate this approach as a liberal
approach to the WOG.
51. This looks to those that approach BD as a
smorgasbord of “pick and choose” what they want to hear or believe.
52. This indicates a believer that does not seek the
entire counsel of God. Cp.Act.20:27
53. The future result for these types looks to their
eternal life niche as it pertains to the
tree of life and the holy city, the New Jerusalem.
54. All believers inherit as part of the normal blessing package the right and access to these
things. Rev.21:7 cp.2:7
55. As we noted, the tree of life looks to the blessings for believers particularly in
terms of SG3.
56. That God
will remove their portion to the tree indicates
certain loss of SG3.
57. The part
taken away from the holy city looks
to the eternal government and service to God.
58. What will be removed in this vein is the
prominence afforded to believers in the interaction within the holy city, not that they will not be able to enter it.
59. Their status as the elect is diminished in
accordance with their failure to maximize their SG3 in God’s plan of
government.
60. The irony for believers that will not seek the
entire counsel taking away from God’s
plan is loss of rewards and prestige in Ph3.
61. The fact is, both legalism and liberalism are
whore sisters that compliment one another in application.
62. When one is legalistic, they disregard certain
other aspects of BD and on the converse the liberal add their own ideas in
place of the doctrine they disregard.
Mar.7:7,8
63. The entire exhortation centers on the fact that
the maladjusted believer in a legalistic/liberal approach to Scripture will
experience added DD in time and loss of reward in eternity.
64. John’s testimony is an exhortation for all P-T’s
and their congregations on the importance of verse by verse teaching and not
straying either to the right nor left of what it openly and completely
declares.
65. In vs.20, John now responds to Jesus’ declaration
of all believers having to answer directly to Him in vs.16b.
66. He does so by affirming the truth of Christ’s
imminent return, “He who testifies to
these things says, ‘Yes, I am coming quickly’.
Amen. Come, Lord Jesus”.
67. John makes it clear that Christ is in a constant
posture for returning as indicated in the present tense of the verb “keeps on
saying/say”.
68. It is an urgent call to all that are or will be +V
that time is short and to disregard or play cute with one’s Christian life and
the truth of BD is in the face of the fact that Christ will return in due
process and all will ultimately answer to Him.
69. His direct quote of Jesus’ indicates that the plan
of God perpetually keeps on moving forward and all aspects of it will
ultimately be fulfilled.
70. John is in total agreement to this principle as he
states “I believe it/Amen”.
71. His last imperative, “Come, Lord Jesus” is a reflection of John’s own +V and desire to
see the plan of God be fulfilled in
its entirety.
72. His request is similar to the Aramaic prayer
expressed in the term Maranatha/Mara.n avqa –
maran “our Lord; atha “come”.
1Cor.16:22
73. The force of the imperative is not to be construed
as John commanding Jesus, but in
acknowledgment of the fact that His return is imperatival based on His promise.
74. The final benediction (a blessing at the end) reflects John’s response to Jesus’
invitation of vs.17, “The grace of the
Lord Jesus be with all”.
75. John is fully oriented to the plan of grace underwriting God’s plan of
salvation.
76. It is a recognition that all +V receive the
benefit for their choice to seek God
in time through the process of the 3 adjustments based on the principle of grace.
77. The Revelation is a book of grace for +V
experienced through the fulfillment of the POG in salvation for mankind.
78. John’s desire or prayer is that all believers
experience that grace to the
fullest.
79. Review
the Doctrine of Grace. – END REVELATION