Rev 22:1-7
SS Lesson for 08/21/2022
Devotional Scripture: Ezekiel 47:1-9
The Bible tells the story of the paradise of Eden that was lost to humanity because of sin. In that garden was the tree of life, and the eating of its fruit would allow people to live forever (Genesis 2:9; 3:22). When Adam and Eve sinned, they were expelled from the garden and denied access to this tree (2:17; 3:22–24). Death has been a certainty for every child born ever since (with the two exceptions in Genesis 5:24 and 2 Kings 2:11). What if we could have that life-giving fruit? Today’s lesson offers truth in that regard.
A feature of the New Jerusalem drawn from the Old Testament is the tree of life. This mysterious tree is referred to in three books in the Bible. It first appears as an important part of the Garden of Eden (Genesis 2:9). A tree of life is also mentioned four times in the book of Proverbs as a metaphor for divine wisdom (Proverbs 3:18), the fruit of righteousness (11:30), desire fulfilled (13:12), and a properly used tongue (15:4). We should note that this is a tree of life, not the tree of life. The tree of life mentioned in Revelation is a primary feature of “the paradise of God” (Revelation 2:7). Some have referred to this paradise as Eden restored, as people eat the fruit of the tree with God’s blessing. Water is closely associated with this tree in today’s lesson. The image of water is used in both physical and spiritual senses in the Bible. In a physical sense, fresh (sweet) water has as its opposite water that is brackish (bitter). Fresh water sustains life (Judges 15:18–19; Job 38:25–27); brackish water—or lack of water altogether—yields the opposite (Deuteronomy 8:15; 2 Kings 2:19–22). The ultra-salty Dead Sea is aptly named! The prophets Ezekiel and Zechariah had visions that bear similarities to John’s vision of the New Jerusalem. A feature of the city foreseen by Ezekiel and Zechariah was a river flowing out of it. The water of this river is so refreshing that it not only nourishes life; it changes the ultra-salty Dead Sea into a freshwater lake (Ezekiel 47:8; Zechariah 14:8; compare Joel 3:18). In Revelation, the concept of spiritual water includes the property of eternal life. Such water is seen as a divine gift, an ever-flowing fountain that provides life to those who drink from it (Revelation 7:17; 22:17).
And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.
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 literal 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 the great street of the city. This apparently refers 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 “in the midst of the street” to the next sentence rather than to the river. It is significant also that the Lamb is pictured on the throne (mentioned also 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.
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 (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 the eternal state
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 illness is necessary. As mentioned earlier, God and the Lamb are in the new city (21:22-23; 22:1). The New Jerusalem will be the temple of God (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 serve their blessed Lord, even though it is true that they will also reign with Him (2 Tim. 2:12; Rev. 5:10; 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. 2:17; 3:12; 7:3; 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).
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. 21:23-24). And once again the statement is made that the servants of God will reign with Christ forever (cf. 20:6b).
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 true. The purpose of these communications is not to bewilder and confuse but to 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. In addition it is intended to describe future events. When taken in its literal, ordinary meaning, this is exactly 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. 1:7; 22:12, 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’ foreview 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 of blessing than any other book of Scripture. This reference to blessing is the sixth beatitude in the book (the seventh is in v. 14). The first blessing (in 1:3) is similar to this one in 22:7.
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. 19:10).
(Scriptural Text from the New King James Version; cross-references from the NIV)
1 And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.
2 In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations.
4 There is a river whose streams make glad the city of God, the holy place where the Most High dwells.
9 Swarms of living creatures will live wherever the river flows. There will be large numbers of fish, because this water flows there and makes the salt water fresh; so where the river flows everything will live.
6 On that day there will be no light, no cold or frost. 7 It will be a unique day, without daytime or nighttime — a day known to the Lord. When evening comes, there will be light. 8 On that day living water will flow out from Jerusalem, half to the eastern sea and half to the western sea, in summer and in winter. 9 The Lord will be king over the whole earth. On that day there will be one Lord, and his name the only name.
37 On the last and greatest day of the Feast, Jesus stood and said in a loud voice, "If anyone is thirsty, let him come to me and drink. 38 Whoever believes in me, as the Scripture has said, streams of living water will flow from within him."
17 For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes."
18 She is a tree of life to those who embrace her; those who lay hold of her will be blessed.
30 The fruit of the righteous is a tree of life, and he who wins souls is wise.
12 Hope deferred makes the heart sick, but a longing fulfilled is a tree of life.
4 The tongue that brings healing is a tree of life, but a deceitful tongue crushes the spirit.
12 Fruit trees of all kinds will grow on both banks of the river. Their leaves will not wither, nor will their fruit fail. Every month they will bear, because the water from the sanctuary flows to them. Their fruit will serve for food and their leaves for healing."
3 And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him.
4 They shall see His face, and His name shall be on their foreheads.
5 There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light. And they shall reign forever and ever.
17 To Adam he said, "Because you listened to your wife and ate from the tree about which I commanded you, 'You must not eat of it,' "Cursed is the ground because of you; through painful toil you will eat of it all the days of your life.
16 To the woman he said, "I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you."
19 By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return."
26 "Cursed is the man who does not uphold the words of this law by carrying them out." Then all the people shall say, "Amen!"
39 When did we see you sick or in prison and go to visit you?' 40 "The King will reply, 'I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.' 41 "Then he will say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.
8 Blessed are the pure in heart, for they will see God.
26 Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.
24 "Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.
12 Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.
2 Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is.
2 There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light.
4 In him was life, and that life was the light of men.
12 When Jesus spoke again to the people, he said, "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life."
46 I have come into the world as a light, so that no one who believes in me should stay in darkness.
13 About noon, O king, as I was on the road, I saw a light from heaven, brighter than the sun, blazing around me and my companions. 14 We all fell to the ground, and I heard a voice saying to me in Aramaic, ' Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' 15 "Then I asked, 'Who are you, Lord?' "'I am Jesus, whom you are persecuting,' the Lord replied.
6 Then he said to me, "These words are faithful and true." And the Lord God of the holy prophets sent His angel to show His servants the things which must shortly take place.
7 "Behold, I am coming quickly! Blessed is he who keeps the words of the prophecy of this book.
11 By faith Abraham, even though he was past age — and Sarah herself was barren — was enabled to become a father because he considered him faithful who had made the promise.
19 So then, those who suffer according to God's will should commit themselves to their faithful Creator and continue to do good.
29 for God's gifts and his call are irrevocable.
24 The one who calls you is faithful and he will do it.
13 if we are faithless, he will remain faithful, for he cannot disown himself.
16 I delight in your decrees; I will not neglect your word. 17 Do good to your servant, and I will live; I will obey your word. 18 Open my eyes that I may see wonderful things in your law.
28 He replied, "Blessed rather are those who hear the word of God and obey it."
22 Do not merely listen to the word, and so deceive yourselves. Do what it says.
22 and receive from him anything we ask, because we obey his commands and do what pleases him.
1 Blessed are they whose ways are blameless, who walk according to the law of the Lord.
Here is paradise regained. What man lost in Genesis is regained by the Lamb. In the Garden of Eden there was a river which flowed through the garden and a tree of life. So here in paradise regained we see both a river of the waters of life and a tree of life. One thing is noticeably different however. Here there is no tree of the knowledge of good and evil for here there is no possibility of invasion and rebellion again. God alone will be man’s life and his source of the knowledge of good. Man will never again try to become God.
Verse 1 begins with “and he showed me.” This is the Greek verb deiknumi which means “to show, exhibit, or make known.” This word is used eight times in this book of the disclosure of truth to John or to the bondservants of the Lord (Rev. 1:1; 4:1; 17:1; 21:9, 10; 22:1, 6, 8). As you can see the verb occurs three times in this concluding chapter. This again serves to remind us of how, as finite and sinful man we are totally in need of God’s supernatural revelation, the Bible, in order to know about the things of God, “things which eye has not seen, and ear has not heard, and which have not entered the heart of man, all that God has prepared for those who love Him.” (1 Cor. 2:9). Please note that 1 Corinthians 2:9 indicates that the quality of life of our future as seen in Revelation 21 is only a small part of the picture, much more awaits us!
The words “the river of the water of life” are literally “a river of water, of life.” This entire phrase is anarthrous, without any articles. As such it stresses the quality and character of this river above all other bodies of water. “Of life” points out what kind of river it is, a life-giving river. This symbolically portrays the abundance of life which God and the Lamb will provide in the eternal city.
Notice that the river is “clear as crystal.” The word “clear” is the Greek lampros meaning “bright, shining” and stresses the beauty and purity of the river in keeping with the character of God and of the new Jerusalem. The water will literally sparkle like beautiful crystal glass. The present indwelling of the Holy Spirit whom our Lord likened to rivers of living water from within our beings anticipates the river of life and our then limitless experience of abundance of life (John 8:37-39). Do you think you know joy, happiness and peace in the Lord now? Well, as the expression goes, “you ain’t seen nothin’ yet!”
“Coming down from the throne of God and of the Lamb” points us to the source of the river and the ever constant abundance of life which the river portrays. This portrays the doctrine of procession, which is an attempt to explain the relationship of the Holy Spirit to the other two persons of the trinity. The Father and the Son send the Holy Spirit to indwell our lives and to constantly provide God’s special blessing of abundance of life (cf. John 14:16, 17; 15:26; 16:7; Gal. 4:6; Rom. 8:9).
This picture of the river from the throne of God and the Lamb also teaches us the following: (a) the throne speaks of God’s sovereignty and reminds us that our salvation stems from God’s sovereign power, wisdom and grace (Eph. 1:3-11), and (b) by that the throne belongs to both God the Father and the Lamb. This shows the Lamb is still on the throne in the eternal state though in a different way than in the millennial kingdom (cf. 1 Cor. 15:24-28).
Perhaps we can illustrate it as follows. There is a partnership of three in a corporation. A problem develops and the three partners devise a plan to which all agree. One partner goes off and executes the plan (i.e., the Lord Jesus Christ). A second partner reveals the plan to the employees (i.e., the Holy Spirit). After the plan is resolved, the partner who executed the plan returns and turns everything back over to the partnership in which all three are equal partners so that the partners together might be all in all.
We have had reference to a river of life and now to a tree of life which bears fruit and leaves for health. This poses a question. Does man have to drink and eat to live? Is it necessary for life? Jesus Christ ate and drank with His disciples after His resurrection in His glorified body. He could eat and did, but it wasn’t necessary to sustain the life of His glorified body. At least there is no indication of that from Scripture. If so, He would have to eat to sustain His physical body or humanity at the right hand of the Father. This does not seem to fit with Scripture. Believers will have a glorified body just like His after the resurrection (cf. Phil. 3:21; 1 Cor. 15:42, 43, 52-54; 1 John 3:2). The impact of these Scriptures is that we will have an imperishable, glorified body that will not need food for sustenance after resurrection. However, the literal tree and river will be there as symbols of the abundant life that will exist in the eternal state. All men will drink of these waters and eat of this fruit evidently as an act of testimony and faith in the perpetuity or eternality of this abundant life. In Revelation 2:7 eating of the tree of life is a promise to those who overcome. In the context of all the overcomer passages of chapters 2 and 3, it may refer to some kind of superlative experience and blessing as a reward for faithfulness. Perhaps that promise is made as a reminder and a motivation to overcome the testings of this life because they simply cannot compare to the blessings to come.
In essence, the fact the tree of life is there means to be in eternity and to possess eternal life. In Genesis 3:22-24 access is forbidden because this would have perpetuated man’s mortal body with an old sin nature. So in grace, Adam and his progeny were prevented from eating of the tree. But it was different for Adam because he had a mortal, perishable body. Perhaps for us it will be much like the Lord’s Supper, a memorial of our eternal life in Christ.
When you first read the description of the tree of life in verse 2, it appears to say that the tree is in the middle of the street and on either side of the river. A better translation is “in between the broad street and the river, on each side a tree of life” (i.e., the river on one side and the street on the other). Tree singular could be collective for trees plural (cf. Ezek. 47:12). Also “on either side” could possibly mean extending, or hanging over one side and then the other.
The point is that this tree is a special attraction and has very special meaning. Why? Because of its 12 kinds of fruit produced every month. It will stand as a special memorial and symbol of the continuousness of our eternal and abundant life and of the various aspects of our eternal life in all its wonderful blessings.
The word “tree” is xulon. It means a piece of wood or an object fashioned out of wood and was used of the cross (Acts 5:30; 10:39; 13:29; Gal. 3:13; 1 Pet. 2:24). The tree, its fruit and leaves, may also be a perpetual reminder of the cost of our spiritual blessing and eternal health. The same thing is true with the Lord’s Supper.
Finally we read “and the leaves for the healing of nations.” “Healing” is the Greek qerapeia from which we get our word therapeutic. It means literally “service, care.” The idea here is health-giving. Again men will not need to use the leaves medicinally to stay healthy, as they have throughout history. Rather they will be used in some way as a memorial of the fact that the cross—Christ being cursed on the tree for us—is the means of our eternal health (physically and spiritually).
Note the words in verse 3, “no more curse. “ The tree will stand for the removal of our spiritual sickness by the Lord Jesus Christ, being made a curse for us (cf. 1 Pet. 2:24 for the scriptural picture).
“No more curse” is literally “and all the curse shall no longer be.” This is designed to stress again the absolute blessedness of this city and our eternal state in which there is absolutely no trace left of the curse of Adam’s sin, Satan’s rebellion, and our failures.
The throne with the servants serving points to an important principle. We stand in relation to God as sons, but we are also bondslaves who serve Him. The principle here is that eternity will not be a time of eternal idleness and uselessness, but a time when every person will be involved in a special vocation of service and activity for the Trinity. “Serve” is in a present tense and stresses the continuousness of our ministry. The Greek word here is latreuw which is used primarily of divine service and worship. This teaches us that we will be totally engaged in the service of the sovereign of the universe, never to be side-tracked by personal weaknesses or needs. As His bondslaves all our needs will be perfectly provided.
Thus, the word “Him” as the object of the word “serve” is a dative of advantage in the Greek. Contextually, it means we shall serve for Him and always for His glory. Today our service and activity for the Lord is often distracted and often not for His advantage. We fail and we foul up again and again. But then it will always be for the glory and advantage of God.
Right after the mention of service to the Lord we read, “and they shall see His face.” Isn’t this often what we lack today in our service for the Savior? Even though our Lord promises us, “I am with you always, even to the end of the age” (Matt. 28:20b), and “… He Himself said, ‘I will never desert you, nor will I ever forsake you’” (Heb. 13:5b), in the pressures of service and the everyday trials of this life, our problem is often precisely in this very area; we fail to see the face of our Lord or to count on His presence, comfort, and support. We become occupied with our problems and fail to see Jesus and look unto Him (cf. Heb. 2:9; 12:1-2 with Psalm 16:7-11).
The face of our Lord in His ministry among men must have been a face which spoke volumes because of His character, control, love, sympathy, and understanding. Remember that the third time Peter denied the Lord during His trials, Luke tells us that “the Lord turned and looked at Peter. And Peter remembered the word of the Lord … and he went out and wept bitterly” (Luke 22:61-62). The Lord only looked at Peter, but His face and those eyes said it all. One of the most important elements of communication and fellowship is not only what we say, but the way we say them, our tone of voice, and especially facial expressions. The telephone and written notes or letters are wonderful mediums of expression and communication, but nothing compares with face-to-face fellowship to communicate love, sympathy and support, or encouragement.
The word “see” in this clause is a future indicative which in Greek grammar points to a real future experience for every believer, no ifs, buts, or maybes. Today in time, seeing the Lord through our fellowship with Him in His Word, staying occupied with His divine essence and work in our lives through the promises of the Word is full of ‘ifs’ because of our own failures. Today, focusing our hearts and minds on the Lord is a wonderful potential through eyes of faith and confidence in the promises of the Word, but it is still full of the ‘ifs’ of whether or not we will look unto Jesus, keep our eyes on Him. But not in eternity. With our service then, there will always be the smiling and loving face of the Savior.
The word “see” is the Greek oraw which is used of both physical and spiritual (or mental) vision. Both are involved here. For the first time man in the eternal city and state will have an absolute and undiminished perspective of God both physically and spiritually.
So “seeing His face” stands first for being face to face with the Lord, in His very presence. It means having perfect fellowship and clear understanding and illumination by the light of His countenance. It stands for a fellowship and understanding which is unblemished by our ignorance, or sins, or prejudices, or preoccupations with personalities, or anything else that might dim the light or distort the truth to our eyes or minds.
Today in Scripture, God uses anthropomorphisms and anthropopathisms so we can understand ideas about what God is like. But then we will be in the direct presence of God with no fog or blurs to dim our vision of God. Today we believe in and teach the doctrine of the trinity. We know it, teach it, illustrate it, and believe it, but who can truly say he understands it? But then we will.
“And His name shall be on their foreheads” (cf. 7:3; 14:1; 2:17; 3:12). The name on the forehead stands as a seal and proof of ownership and belongingness. It will be our identification and guarantee that we are the Lord’s and belong to the eternal city, qualified to be there by the work of the Lamb. To help grasp the significance of this, note the following four points:
(1) Those who took the mark of the beast on their foreheads (13:16) as a sign of their obedience and worship of the beast had their names removed from the Lamb’s book of life (Rev. 13:8; 17:8; 19:20).
(2) The mark of the beast was either his name, a counterfeit to God’s name, or his number, 666 (13:17).
(3) In Revelation 13:18 men are warned to carefully calculate the number of the beast and its meaning for no matter how far you carry out the number 666 it never becomes seven, the number of perfection, the number of God (cf. Rom. 3:23).
(4) Those who have the mark of the beast fall short and are excluded from the eternal city, but those who have the name of God are accepted and belong to the eternal city because they are there through faith in the person and work of the Lamb.
Again we have an emphasis on the light or illuminating character of the eternal city (cf. 21:11, 23, 25). All light in the city will come directly from God’s presence which means: (a) the light in the new city will be perfect and complete (total). God who is absolute Light and in whom there is no darkness at all (1 John 1:5) can allow no darkness in the eternal city of His presence. (b) All the past sources of light, which were partial at best, will be rendered inoperative or superseded by the perfection and infinite light of the personal presence of God Himself; this includes both physical and spiritual light. So our passage says, “and they shall not have need of the light of a lamp nor the light of the sun.” Why? “Because the Lord shall illumine them.” As I sit at my desk writing this it is late morning, the sun is high, yet its light is dimmed because of fog and cloudy skies, but no such conditions can occur in the eternal city of God’s glorious presence either physically or spiritually.
“And they (the saints) shall reign forever and ever.” Why is this inserted here? I believe there is an important connection. Man originally lost his capacity to reign over the creation of God because he listened to the one of darkness. Our reigning with the Lord in the eternal state proceeds from our fellowship and from the illuminating presence of God and from this there can and will be no break or interference.
In summary of this section of Revelation, what do we have in the eternal and blessed city of the New Jerusalem?
(1) Perfect restoration (no more curse, paradise regained),
(2) Perfect administration (the very throne of God and the Lamb shall be on it),
(3) Perfect subordination (His servants shall serve Him),
(4) Perfect transformation (the saints shall see His face and we shall be like Him [1 John 3:2]),
(5) Perfect identification (His Name on our foreheads),
(6) Perfect illumination (He Himself shall illumine us),
(7) Perfect exaltation (we shall reign forever and ever).
Here are seven perfect conditions pointing to one absolutely perfect state. Hallelujah, what a Savior! How great is our salvation in Christ!!!
There are perhaps no more significant and awesome words in Scripture than those of this epilogue. In these verses we have the manifold testimony of the voices of the angel, Jesus, the Spirit, the bride, and John. These verses are full of encouragement, declaration, warning, and response to God. They are tremendously significant; may we read them with care and attentiveness. Listen to these words in terms of your entire life, your lifestyle, purposes, goals, priorities, and commitment to God, His faithful Word, and the soon coming Savior.
“And he said to me, These words are faithful and true” declares the certainty and reliability of God’s Word. Literally the Greek says, “these words (i.e., of this prophecy), faithful and true.” This is a nominal sentence with no verb expressed. It is understood of course, but this is somewhat emphatic and stresses the ideas of faithful and true. “Faithful” is the Greek pistos and means, “reliable, trustworthy.” “True” is alhqinos and means, “real, genuine, versus spurious or false.”
In contrast to the many human viewpoint foundations or cunningly devised fables upon which men try to build their lives stands the faithful and true Word from God. Man’s viewpoint without the Bible must be built upon speculation, human reason, and experience, all of which are very unreliable due to man’s condition in sin, his short life span, his deductive thinking, his constant tendency to interpret facts with his presuppositions, his limited experience and the amount of knowledge he can retain and use, and of course, due to the unseen and demonic forces which deceive and warp his viewpoint. All of this makes man’s human viewpoint ideas about as reliable as a lily pad for a foundation, especially in spiritual matters.
The real issue here and throughout Scripture is that which makes the Bible, or any portion of it such as this prophecy, faithful and true. Behind Scripture or behind “these words” is “the Lord, the God of the spirits of the prophets.” “Lord” is kurios and emphasizes God’s sovereignty, universal power, and authority. “God” is qeos which brings out the aspect of God’s divine essence as God. So, in contrast to man and his weaknesses there is God who, in all His divine essence (sovereignty, omniscience, omnipotence, omnipresence, veracity, etc.), stands behind these words ensuring their accuracy, reliability, and truthfulness. This is made clear by the next clause, “of the spirits of the prophets.” The preposition “of” represents in the Greek text what grammarians call a genitive of rule or control. God is the sovereign Lord in control of the spirits of the prophets (cf. 2 Pet. 1:20-21). “Spirits” refer to the human spirits within the prophets who were the human agents in the reception and transmission of Scripture.
The same God who inspired the Old Testament and the rest of the New Testament here authenticates the words of the book of Revelation as well. Two things are authenticated: (a) that these words (i.e., the prophecy) are faithful and true, but also (b) that it must all shortly take place.
“The things which must shortly take place” would be better translated as, “that which must quickly come to pass.” What must come to pass quite clearly refers to the future events, the events of the Tribulation as described in this book (Rev. 4-19). As seen before, the primary sense of “quickly” is that once these events start, the events of this book and their judgments will occur rapidly. But there is also a note of imminency (cf. 1:3; and 22:10 “the time is near”). The future is viewed, in God’s reckoning of time (2 Pet. 3:9), as imminent and without the necessity of any intervening time periods. After the church age, which is culminated by the rapture of the church, comes the Tribulation—and that could be just around the corner.
With the mention of these events that must come quickly and that are next in the program of God, our Lord immediately addresses John and says, “behold, I am coming quickly.” Here is that event, not a time period, which must come to pass, i.e., Christ’s return for the church. Here again is the blessed hope, the coming of Christ for the church which keeps us out of the hour of trial (3:10).
Note three things here about this blessed promise:
(1) It is introduced with “behold.” In the Greek this is a demonstrative particle used to arouse attention and enliven the setting. Christ our Deliverer is coming for us; this will be the most momentous event of our lives.
(2) “I am coming” in the Greek is a present tense verb. It is what we call a futuristic or prophetic present. This is used of an event which is so certain that it is regarded as already in the process of coming to pass.
(3) “Quickly” is the adjective tacus which means “swift, quick, speedy.” In the neuter singular, as here (tacu) it is used as an adverb to mean “quickly, at once, or suddenly (cf. 1:3; 3:3, 11; 16:15). The point is that our Lord is coming, and when He comes, He is coming suddenly, without warning, as a thief who comes without announcement. Then comes the Tribulation with all its horror. If one is not ready, that is one does not know Jesus Christ as his Savior, he will find himself in the Tribulation, in the events which must come to pass shortly or next.
Here is another of the beatitudes of Scripture, the pronouncement of blessing or happiness upon those who comply with certain imperatives and principles of the Word, not meritoriously, but out of faith in the truth of God. It describes a state of blessing which God promises for both now and the future life. It means the capacity for happiness now even in the midst of the trials. But it also describes the blessing or happiness which comes from facing life with the promises of the Word.
“Blessed” is the Greek makarios which means literally “happy.” But it describes not the boisterous, fun and games happiness of the world, but the inner happiness and spiritual contentment which comes from knowing and trusting the Lord by keeping His Word and living by its truth.
With the words, “is he who heeds …” we are pointed to the recipients of this happiness. Literally we can translate the Greek, “happy (blessed) is the one who continues to keep the words (plural) of the prophecy …” The Greek describes one who is characterized by the action of the verb, the action of keeping. This person is characterized by consistency in the realm of keeping these words. But what does it mean to keep?
The verb is threw, “guard, watch over, protect, keep in custody, observe, fulfill, and pay attention or give heed to.” It is especially used of the teachings of the Word. Its equivalent in the Old Testament is the Hebrew shamar, “keep, guard.” All of these ideas have application, though the main point is obedience, the personal application of the truth.
Now what are we to keep? We are to keep “the words of the prophecy of the book.” “Words” is plural and it is the Greek term logos which, in the singular, is used of the Lord, the Word (John 1:1) and of the Scripture, the Word of God (Heb. 4:12). The use here of logos in the plural may suggest three things to us: (a) It stresses the importance and need of knowing the details of this book, as well as the rest of the Bible. The more we know and apply, the greater our capacity for real happiness. (b) The plural looks at the individual words, stressing the concept of inspiration down to the very words themselves. The understanding of concepts is based on the understanding of the words. (c) The plural of logos was however, also used of specific sayings, or teachings (doctrines), or parts of a whole work (cf. LXX, Exodus 34:28; Deut. 10:4). In this we see the necessity and blessing which comes from knowing the various doctrines or specific teachings of Revelation.
But how does one heed or guard the various doctrinal categories of Revelation and its teaching? (a) We keep it in custody, i.e., we learn it, store it, as a result of careful study. (b) We watch over it, protect what we have learned, i.e., we renew it, review it, keep it fresh and on our heart (Rev. 2:4-5). (c) We pay attention to it, obey it, i.e., we live in the light of it, we apply it to our lives.
For church age saints, finding happiness and spiritual joy through the words of this prophecy involves such things as: (a) Observing the warnings of chapters 2 and 3 to the church, warnings against dead, cold orthodoxy, apostasy, immorality, materialism, etc. (b) Living constantly in light of the presence of Christ in our midst and of His imminent coming, knowing that our work in the Lord is never in vain. (c) Carrying on a vital witness, having an open door to the unbelieving world in view of the coming Tribulation and the lake of fire that we might see men snatched from hell (Jude 23). (d) Living as sojourners who refuse to become bogged down with materialism and who live with a view to the eternal city. (e) Enduring the trials of this life during this age of darkness, seeing the light at the end of the tunnel, the glory which is to follow. (f) Remembering that God’s plan is being accomplished, that He is sovereign and still on the throne as we see this old world moving farther and farther away from the Lord and the absolutes of His Word.
These are just a few of the practical applications of this book and its various truths. There are many, many more. See how many you can think of.
(Adapted from URL:https://bible.org/seriespage/eternal-state-rev-211-225)
Many things have clearly defined beginnings and ends. We begin reading a book, then finish it. We buy a house, then sell it. We begin a job, and then the job ends. Transcending all our starts and stops of life is the timelessness of God, who was there at all the beginnings and will be there at all the endings. He is the Alpha and Omega, the A and Z, but with an enduring nature that stretches beyond the range of any human alphabet. All this is illustrated by the New Jerusalem, a city to feature a physical size that is beyond our comprehension. It will be a city with unending day, an ever-flowing river of life, an ever-bearing tree of life, ceaseless worship, and priceless building materials. It will be ever new. Such will be our relationship with the Lord. That relationship will be eternally consistent, pure, and true. Yet this description fails to describe the relationship fully, for there is a limitlessness on God’s side. Nonetheless, we are blessed by John’s revelation to us of his visions. May we be faithful in keeping the lessons we learn.
The apostle John concludes his tour of the new heaven in the final chapters of Revelation. The darkness of earthly living has ended, now there is just God's eternal light.
Water - John described a river, unpolluted, abundantly flowing from the Father and the Son. Throughout Scripture, rivers have symbolized God's provision. In heaven, no one or nothing will ever go without. This particular waterway also represents peace and rest (Isa. 48:18; Zech. 14:8; Ezek. 47:1-9). Water is a necessity for life. Our need for necessities never ends. In the new city, we will live in harmony with God and each other, the light (as compared with darkness) will make life beautiful, and food will make life healthy and productive. God doesn't give us something we don't need; He gives us more of what we do need.
Trees - The Tree of Life had its beginnings in Genesis. Now, in Paradise, the tree also stands. The tree or trees are lined along the river. Each of the trees is bearing fruit, and its leaves are for healing or health-giving.
Endless Time - What do we do in heaven with no time factors and for eternity? First, the effects of the curse are no more. No more working hard, pain, death, or tears. No more fraud, unemployment, greed, self-interest, corrupt courtrooms, taxes, and politics. Instead, there is the throne of God with the Lamb in the center of heaven that is the focus of our service to the Lord. Whatever we do will revolve around this throne.
Seeing God's Face - Moses longed to see God's face but was denied. But in heaven, the residents there will finally be able to behold the face of God. Also in heaven, everyone will proudly wear God's name. No more shame or doubt about knowing Him or Christians knowing Him.
Believing the Truth - The angel told John, everything you've seen is real. It will all come to pass for the believer. It will take place, not as humans interpret quickness, but all of a sudden, everything will start to unfold. Happy is the person who reads this Revelation given to John, trusts that it's true, and makes life adjustments accordingly.