End of The Bible: Revelation 22 for You Comprehension and Knowledge

Dear Daily, Weekend and Holiday Evangelize to the World Ministry blog Readers,

 You have reached the end of the books of the Bible with Revelation. As a reward, I'm rewarding you with the gems of interpreting the symbols and meaning of the book.
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You brother in Christ Jesus,
Lynwood F. Mundy
(Rev.) Lynwood F. Mundy
 
Revelation 22

5. The River of the Water of Life (Rev. 22:1–2a).

Rev. 22:1–2a. In the opening verses of chapter 22, additional facts are given about the New Jerusalem. The angel showed John the river of the water of life. As clear as crystal, flowing from the throne of God and of the Lamb. While this may be a natural river, its symbolism is clear. Out of the throne of God will flow pure water, symbolic of the holiness and purity of God and the city. This reference to a river should not be confused with similar millennial situations such as those in Ezekiel 47:1, 12 and, Zechariah 14:8. These refer to literal rivers flowing from the temple and from Jerusalem and will be part of the millennial scene. The river in Revelation 22:1 will be part of the New Jerusalem in the new earth. The water flows down the middle of God's street of the city. Referring to a main thoroughfare in the New Jerusalem coming from the throne of God with the river being a narrow stream in the middle of the street. The KJV attaches the phrase “amid the street.” The next sentence rather than to the river.

It is significant also that the Lamb is pictured on the throne (also mentioned in v. 3). This makes it clear that 1 Corinthians 15:24, which states that Christ “hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power,” does not mean that Christ’s reign on the throne will end but that it will change its character. Christ is King of kings and Lord of lords (cf. Rev. 17:14; 19:16) for all eternity.

6. The Tree of Life (Rev. 22:2b).

Rev. 22:2b. As John contemplated the heavenly city, he saw the tree of life, bearing 12 crops of fruit, yielding its fruit every month. Interpreters have puzzled over this expression that the tree of life is on each side of the river. Some take this is as a group of trees. Others say that the river of life is narrow and that it flows on both sides of the tree. The tree of life was referred to in the Garden of Eden (Gen. 3:22, 24), where it was represented as perpetuating physical life forever. Adam and Eve were forbidden to eat of the fruit of this tree. Earlier in Revelation (Rev. 2:7), the saints were promised the “right to eat from the tree of life, which is in the paradise of God.”

While the literal and the symbolic seem to be combined in this tree, there is no reason why it could not be an actual tree with literal fruit. The practical effect would be to continue physical life forever. While the verse does not state that the fruit can be eaten, this is presumably the implication.

The tree’s leaves … are for the healing of the nations. Based on this statement, some have referred this situation back to the millennial times when there will be sickness and healing. However, another meaning seems to be indicated. The word “healing” (therapeian) can be understood as “health-giving.” The English “therapeutic” is derived from this Greek word. Even though there is no sickness in the eternal state, the tree’s fruit and leaves seem to contribute to the physical well-being of those in a perpetual spiritual body state.

7. The throne of God (Rev. 22:3–4)

Rev. 22:3–4. As if to remind the reader that healing as such is not necessary, John added, No longer will there be any curse. As the curse of Adam’s sin led to illness requiring healing and death, so in the eternal state, there will be no curse;   therefore, no healing of the spiritual body is necessary.

As mentioned earlier, God and the Lamb are in the new city (Rev. 21:22–23; 22:1). The New Jerusalem will be the temple of God (Rev. 21:22), and the throne of God will also be in it. Then John wrote, His servants will serve Him. The highest joy and privilege of the saints in eternity will be to servants to their blessed Lord, even though it is true that they will also reign with Him (2 Tim. 2:12; Rev. 5:10; Rev. 20:4–6). They will have a privileged place before the throne for they will see His face. The implication is that they are under the Lord’s good favor and in His “inner circle.” This intimacy is also indicated by the fact that His name will be on their foreheads (cf. Rev. 2:17; Rev. 3:12; Rev. 7:3; Rev. 14:1). Their freedom to be in the presence of God indicates that they will then be in their glorified bodies (cf. 1 John 3:2).

8. The Saints’ Reign with God (Rev. 22:5)

Rev. 22:5. Once again, John wrote that the glory and light of the New Jerusalem will be the presence of God, with no artificial illumination (cf. Rev. 21:23–24). And once again, the statement is made that the servants of God will reign with Christ forever (cf. Rev. 20:6b).

Q. The Final Word from God (Rev. 22:6–21)

1. The Certainty of the Return of Christ (Rev. 22:6–7)

Rev. 22:6–7. Confirming both the truth and possibility of comprehending the prophecies previously given, the angel told John that the words of this book are trustworthy and dependable. The purpose of these communications is not to bewilder and confuse. They reveal many of the things that must soon take place.

This directly contradicts the point of view of many scholars that the Book of Revelation is an imponderable mystery for which no key is available today. This book is the Word of God and not the vague imaginations of John. Also, it is intended to describe future events. When taken in its literal, ordinary meaning, this is precisely what it does, even though much of Revelation is written in symbolic form. The Word of God was not given to be obscure. It was given to be understood by those taught by the Spirit.

The theme of Revelation is stated again in verse 7: Behold, I am coming soon! (cf. Rev. 1:7; Rev. 22:12, Rev. 22:20) Also, He is coming quickly. The Greek word tachy may be translated “soon” (NIV) or “quickly” (NASB, ASV), and from the divine standpoint, both are true. The coming of Christ is always soon from the standpoint of the saints’ [review] of the future, and when it occurs, it will come suddenly or quickly. Accordingly, a special blessing is pronounced on those who believe and heed the prophecy of the book. As stated earlier, this last book of the Bible, so neglected by the church and with its meanings confused by many expositors, contains more promises [a] blessing than any other book of Scripture. This reference to blessing is the sixth beatitude in the book (the seventh is in Rev 22:14). The first blessing (in Rev. 1:3) is similar to this one in Rev. 22:7.

2. The Worship by John (Rev. 22:8–9)

Rev. 22:8–9. As this tremendous revelation was given to John, he once again fell down to worship … the angel. Again he was rebuked and reminded that angels should not be worshiped because, like the saints, they are fellow servants. John was commanded to worship the Lord, not angels (cf. Rev. 19:10).

3. The Command[s] to Proclaim the Prophecy of the Book (Rev. 22:10–11)

Rev. 22:10–11. Daniel was told that his prophecies would be “sealed until the time of the end” (Dan. 12:9). But John was told not to seal up the words of these prophecies. Again it should be emphasized that the viewpoint of some scholars that the Book of Revelation is an impenetrable puzzle is expressly contradicted by this and other passages. Revelation, both via its plain statements and its symbols, is designed to reveal facts and events relating to the second coming of Christ.

Those who do wrong and vile are encouraged to continue to do so. Those who do right and are holy are encouraged to continue to do so (Rev. 22:11). The point here is not to condone what is evil, but to point out that if people do not heed this prophecy, they will continue in their wickedness.

  On the other hand, those who do heed the prophecy will continue to do what is right. Relatively speaking, the time of the Lord’s return is near, and no major changes in mankind’s conduct can be expected.

4. The Coming Judgment and Reward (Rev. 22:12)

Rev. 22:12. The words with which this verse begins: Behold, I am coming soon! Are the same as those at the beginning of verse 7. In connection with His return, which will be “soon” (cf. vv. 7, 20), a reward is promised To His saints for what they have done for Christ. The reference is to the judgment seat of Christ (2 Cor. 5:10–11). The final judgments of both the wicked and the righteous will be judgments of works. This is the joyous expectation of those who are faithful and fear of those who have not been faithful.

5. The Eternal Christ (Rev. 22:13)

Rev. 22:13. Once again Christ is described as the Alpha and the Omega (first and last letters of the Gr. alphabet), the First and the Last, the Beginning and the End. Christ is before all Creation and He will continue to exist after the present creation is destroyed. He is the Eternal One (cf. 1:4, 8, 17; 2:8; 21:6).

6. the coming blessing, and judgment (Rev. 22:14–15)

Rev. 22:14–15. The last of the seven beatitudes of Revelation is bestowed on the saints, those who wash their robes. They have access to the New Jerusalem and its tree of life (cf. v. 19). The other six beatitudes are in 1:3; 14:13; 16:15; 19:9; 20:6; 22:7. In the manuscripts followed by the KJV, the expression “those who wash their robes” translated “that do His commandments.” In both cases, the words accurately describe the righteous.

By contrast, judgment is pronounced on those who are unsaved (dogs [refer] to people; cf. Phil. 3:2): those who practice magic arts (cf. Rev. 9:21; 18:23; 21:8), the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. As in the similar description of the unsaved in 21:8, 27, the wicked works which characterize the unsaved are described. Some saints have been guilty of these same practices, they have been washed in the blood of the Lamb. And are acceptable to God. But those who refuse to come to the Lord receive the just reward for their sins. Though the world is excessively wicked, God will bring every sin into judgment. And the time for Christ’s return may be drawing near when this will be [affected].

7. The invitation of the spirit and the bride (Rev. 22:16–17)

Rev. 22:16–17. The entire Book of Revelation was delivered by Christ through His angel and is for the churches. Christ described Himself as the Root and the Offspring of David, and the bright Morning Star. Historically Christ comes from David (Matt. 1:1; cf. Isa. 11:1; Rev. 5:5). Prophetically His coming is like the morning star, the beginning of a bright new day. The Holy Spirit joined with the bride, the church, in extending an invitation to all who heed. Those who hear are encouraged to respond and also to extend the invitation to others. The wonderful promise is given that all those who are thirsty may come and will receive God’s free gift.

This is a majestic invitation extended to every generation up to the coming of Christ. Those who recognize their need and realize that Christ is the provider of salvation are exhorted to come while there is yet time before the judgment falls, and it is too late. As the Scriptures make clear, the gift of eternal life (here called the water of life; cf. 22:1; John 7:37–39) is free. Christ paid the debt of sin on the cross. Salvation is extended to all who are willing to receive it in simple faith.

8. The Final Warning (Rev. 22:18–19)

Rev. 22:18–19. An invitation is extended to those who will listen. A word of warning is also given to those who reject the revelation of this final book of the Bible. A dual notice is given against adding to it or subtracting from it (cf. Deut. 4:2; 12:32; Prov. 30:6). How enormous the judgment of those who despise this book and relegate it to the mystical experiences of an old man, thereby denying that it is the inspired Word of God. Rejecting the Word of God is rejecting God Himself. And those who deny His promises of blessing and subtract from His truths will receive His judgment and will have no part in the tree of life or access to the holy city (cf. Rev. 22:14).

9. The Final Prayer and Promise (Rev.22:20–21)

Rev. 22:20–21. One further word of testimony was then given: Yes, I am coming soon (cf. vv. 7, 12). To this, John replied in a brief prayer, Amen. Come, Lord Jesus.

With this tremendous revelation completed, a final word of benediction was pronounced. The grace of the Lord Jesus is with God’s people. Amen. This expression, so common in other New Testament books, brings this final word from God to an end. For those who believe that Christ in His first coming provided salvation, there is the wonderful promise of His coming again to bring full and final deliverance. As the book began by introducing a revelation of Jesus Christ, so it ends with the same thought that He is coming again.

Probably no other book of Scripture more sharply contrasts a blessed lot of the saints with the fearful future of those who are lost. No other book of the Bible is more explicit in its description of judgment on the one hand and the saints’ eternal bliss on the other. A tragedy so many [passes] by this book fails to fathom its beautiful truths, thereby impoverishing their knowledge and hope in Christ Jesus. God’s people who understand and appreciate these beautiful promises can join with John in his prayer, “Come, Lord Jesus.” KJV King James Version

NIV New International Version

KJV King James Version

 Walvoord, John F. “Revelation.” The Bible Knowledge Commentary: An Exposition of the Scriptures. Ed. J. F. Walvoord and R. B. Zuck. Vol. 2. Wheaton, IL: Victor Books, 1985. 987–990. Print.