Chapter 15 Promising to Return (22:6–21) In This Chapter Authenticating the message and the messenger Urging the faithful Warning and inviting unbelievers.

Chapter 15Promising to Return (22:6–21)

In This ChapterAuthenticating the message and the messengerUrging the faithfulWarning and inviting unbelieversMaking the message tamper-resistant

In the movie The Terminator (which, by the way, is an End Times story), Arnold Schwarzenegger’s character utters the famous phrase, “I’ll be back.” In relation to the return of Jesus, that sentiment is the central point ofthe closing verses of Revelation.

All good things must come to an end — or must they? As John wraps up his prophecy, he reminds the faithful of some basic promises Jesus intends to keep. Not only does Jesus vow to return, but he also promises to rewardeveryone’s work. Good will prevail and last forever in the celestial city. The faithful must hold on because it won’t be long in coming.

In this chapter, you see John recap the essential message of his entire prophecy. He issues one last invitation to accept the good news of salvation through Jesus and a stern warning against tampering with the finished product.Prophecies are no light matter!

Verifying the Source of theMessage (22:6–8)

Most Christians generally accept that the entire Bible is a divine revelation.

To examine the research and arguments regarding the authenticity and authority of the Bible is well beyond the scope of this book. However, what’s striking is the unshakable conviction of biblical prophets, sages, psalmists, and the Apostles that God’s word, the Bible, is self-authenticating. Listen to John’s wording: “These words are trustworthy and true, for the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place” (Rev. 22:6).

According to John, God authenticates the message that both comes from and reveals Jesus. The message is delivered by means of an angel, apparently the same angel mentioned in a similar capacity in Revelation 1:1. John now addshis personal stamp of certification to the process: “I, John, am the one who heard and saw these things” (Rev. 22:8).

Getting to the End on Time (22:7)

In Revelation 22:7, John quotes Jesus as saying, “I am coming soon.” The problem is that we’re almost 2,000 years removed from the time of Revelation’s writing and Jesus hasn’t returned yet! For many, Jesus passed the fashionably late mark ages ago, and this seeming tardiness may call into question thecredibility of the message. For centuries, people have asked over and over again, “Is he here yet?”

The Old Testament prophets who spoke of the End-Times Day of the Lord (see Chapter 3) also describe it as imminent, impending, even threatening.

For example, Isaiah, speaking in the name of God, proclaims, “For soon my salvation will come, and my deliverance be revealed” (Isaiah 56:1). ThroughEzekiel, the Lord promises “they [the exiled people of Israel] shall soon come home” (Ezekiel 36:8). Many similar passages make the same point.

The New Testament adopts the same note of imminence about Jesus’s Second Coming — the day of the Lord Jesus Christ (see Romans 13:12; James 5:8; 1Peter 4:7; 1 John 2:18). At the very least, there’s a consistency of expectation between the two Testaments: Both Testaments view the Day of the Lord asimminent.

So what’s the holdup? Perhaps, as many commentators point out, the real problem is one of perspective. From humans’ limited point of view, 2,000 years seems incompatible with the notion of imminence. On the other hand, from God’s eternal perspective, 2,000 years is a mere blip. As the psalmist says, “For a thousand years in [God’s] sight are like yesterday when it is past”(Psalm 90:4).

Just about 2,000 years after God promised Abraham that he would have as many descendants as the stars in the sky (Genesis 15:5, 22:17) and the sand on the seashore, Jesus appeared on earth and the Christian church waslaunched (Galatians 4:4; Acts 1:8; 2:1–47).

The Apostle Paul describes those who believe in Jesus as Abraham’s spiritual children (Romans 4:1–25). It’s now about 2,000 years after Jesus first walked the earth. We’re not making any predictions, just pointing out this very interesting fact!

John himself may well have thought that Jesus would return in his lifetime.But John doesn’t, nor does any other New Testament spokesperson (not even Jesus himself! See Matthew 24:36), teach that Jesus will return in the writer’slifetime (1 Thessalonians 5:1–11).

The sixth beatitude of Revelation — “Blessed is the one who keeps the words of the prophecy of this book” (22:7) — returns to the theme of the first blessing (Rev. 1:3). It emphasizes the importance of actually doing what is enjoined in the book. The first and sixth beatitudes, like bookends, frame the entire book of Revelation.

Knocking “Other” Worship (22:8–9)

Perhaps as an almost involuntary response to the enormity of all that John has witnessed, he falls down to worship at the feet of the angelic messenger(22:8–9). For this he is again curtly reprimanded (see Rev. 19:10). Some commentators believe that John was so distracted by the awesomeness of all he had witnessed that he did what he did without thinking.Regardless of why John did it, the angel’s reprimand does serve to make a point to the Christians in Asia Minor, and by extension, all Christians in all times and places. Only God is to be worshipped — not angels, emperors, or anyone or anything else in all creation.

Leaving the Scroll Unsealed(22:10–15)

Many refuse to join the Fellowship of the Lamb. They make their own bed and now must lie in it. The angel instructs John not to seal the scroll. Let its contents lie open for inspection and reflection. This stands in contrast to the book of Daniel (and standard apocalyptic literature), where Daniel is told several times to “seal up” his visions in a scroll because they refer “to many daysfrom now” (Daniel 8:26; see also Daniel 12:4, 9). In the case of John’s message, the time is short and the churches need to hear the message now.

In antiquity, scrolls were sealed and often stored in jars for safekeeping (see Chapter 8 for more on scrolls and seals). In Revelation, there’s no need to reseal the scroll because the churches have immediate need of its message.

In this section, we observe how John begins to draw out the practical implications of what he has seen in his visions. He spells out what is going to happen on the day of reckoning. Decisions must be made one way or theother — one is either for or against the Lamb. The consequences of each person’s choice are mutually exclusive. And God makes no mistakes in the sorting-out process; the God of eternity, who knows the end from the beginning, dispenses perfect justice.

Making your own Choices

At first sight, Revelation 22:11 seems callous: “Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy.” Doesn’t God care what people do? Is he really indifferent to whether or not they repent?

The verse has a proverb-like ring to it. It seems to be saying that most people, given the shortness of time left, simply won’t change their attitudes and commitments — they won’t switch horses mid-stream! By this time, those who have decided against the kingdom are unlikely to have a change of heart; on the other hand, those who have counted the cost and committed to the Fellowship of the Lamb are unlikely to opt out — they stay the course to the end.

Looking to an Eternal Judge

Jesus says, “See, I am coming soon; my reward is with me, to repay according to everyone’s work. I am the Alpha and the Omega, the first and the last, thebeginning and the end” (Rev. 22:12–13). You hear from the Lamb himself.The message is crisp and to the point — everyone may expect to be treated with complete fairness and justice. Each receives precisely what his or her work merits. At first sight, this message may sound contrary to the New Testament teaching that salvation is by grace through faith, not works (Ephesians 2:8–9). The resolution to this seeming contradiction is this:

Genuine faith produces good works (Ephesians 2:10; Galatians 5:6). Lack of good works points inevitably to lack of saving faith (James 2:14–26). In theend, there’s no real conflict.

How can the Lamb assume such responsibility? Here’s the short answer: He’s God. Alpha and omega are the first and last letters of the Greek alphabet, andtogether, they’re one way of expressing the notion of eternity, an attribute only God possesses. The Lamb can be an impartial judge because he’s not subject to the varying opinions of time and place about what constitutes justice and fairness. From everlasting to everlasting, he knows what’s right and wrong, just and unjust.

Reaping reward

The final blessing of Revelation reads, “Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by thegates. Outside are the dogs and sorcerers and fornicators and murderers and idolaters, and everyone who loves and practices falsehood” (Rev. 22:14–15).This text presents two starkly contrasting outcomes. The first is couched in language previously used to describe the new Jerusalem: a return to the Garden ofEden and access to the tree of life (see Rev. 22:1–3 and Chapter 14). The reward amounts to everlasting life and unending companionship with the Lamb and thesaints.

Friends Forever

Can a state of friendship really exist forever? The Bible says so. On the way to the garden of Gethsemane, just before Jesus was arrested, the Gospel of Johnreports Jesus saying to his disciples, “I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father” (John 15:15). Then a bit later, in what’s often called the high priestly prayer, Jesus requests, “Father, I desire that these also, whom you have given me, may be with me where I am, to see my glory, which you have given me because you loved me before the foundation of the world” (John 17:24). The duration of the relationship is clearly stated: “This is eternal life” (John 17:3).

For believers in Jesus, this is not just a possibility; they “have the right to the tree of life” (Rev. 22:14, emphasis ours).

Blood-washed Robes, the Ticket Inside

What qualifies a person to be a friend of Jesus? A familiar metaphor reappears in Revelation 22:14: Ones’ robes must be washed in the blood of the Lamb. Asseen earlier in the book of Revelation (5:9, 7:14, 12:11, 19:13), this figure of speech portrays a spiritual transformation. The notion of washing one’s robesinvokes the symbolism of baptism, a cleansing initiation ceremony.

Very early in the Christian church, a special ritual during baptism gave visible expression to this “washing of one’s robes.” The baptismal candidate came tothe baptismal font and took off his or her outer garment.

After being immersed in the water, the candidate was clothed in a white robe. Don’t miss the seventh and final benediction of the book (Rev. 22:14). The first thing the book of Revelation praises Jesus for doing is freeing “us from our sins by his blood” (1:5). Fittingly, the book concludes with a blessing upon those who benefit from that gift. What’s unspoken but assumed in this blessingis clearly stated in Revelation 7:14 (emphasis ours): “They have washed their robes and made them white in the blood of the Lamb.”

Facing Punishment: The Outsiders

Those who reject the Lamb forfeit entrance into the new Jerusalem. The ominous word outside says it all. As we discussed in Chapter 13, the teaching of final punishment is best expressed by the notion of exclusion.

You may wonder, however, who the dogs are in Revelation 22:15. In the book of Deuteronomy, the Hebrew word for dog is rendered as “male prostitute” (23:18). This may be what John means. Also, calling someone a dog was a common insult. It was a term Jews used to refer to Gentiles. Generally, however, it indicated anyone who was “unclean” by the standards of Jewish ritual purity laws (as found in the Old Testament books of Exodus, Leviticus, Numbers, and Deuteronomy and further expanded and elaborated on in the Mishnah, a compilation of rabbis’ interpretations of these laws).

John doesn’t give a complete listing of those excluded from God’s presence. After mentioning behaviors widespread in Greco-Roman society — occult practices and magic, sexual immorality, murder, and idolatry — he inserts ageneralizing description: “and everyone who loves and practices falsehood.”

In many ways, this comes right to the heart of the matter. Paul analyzes human rebellion in much the same way: “They [Gentiles] exchanged the truth about God for a lie and worshiped and served the creature rather than theCreator, who is blessed forever! Amen” (Romans 1:25).

So how can sinners even be “outside” the city if supposedly they’ve already been cast into the lake of fire (Rev. 20:15)? Most likely, John is simply usingconventional language to make his point: They won’t, in fact, be there.

And Now, In Conclusion (22:16–21)

The concluding six verses of the book of Revelation accomplish four objectives: Authenticating the source of the message Inviting the reader or listener to respond to the messageWarning against tampering with the messageWrapping up the entire book

Jesus himself validates John’s message: “It is I, Jesus, who sent my angel to you with this testimony for the churches” (Rev. 22:16).

The immediate audience is specified as “the churches.” These churches were the seven churches of theRoman province of Asia and others in the same region (see Chapter 7). The early Christian church throughout the second and third centuries valued the book of Revelation and eventually, though not without a few dissenting voices, officially recognized its place in the canon of Scripture in the fourth century (see Chapter 1 for further discussion of this issue). Consequently, this book continues to proclaim “the testimony of Jesus” and summons believers in God to undivided loyalty.

In this section, we draw attention to John’s finishing flourishes. He wraps up with a sweeping invitation and a severe warning. Fittingly, John allows Jesusto have the last word.

Signing the Message

Saying, “I am the root and the descendant of David, the bright morning star” (22:16), Jesus signs off on the revelation given to John, using two titles that speak to the lineage and nature of Jesus.

Jesus, the Son of David

The title “root and descendent of David,” firmly anchors Jesus’s story in the larger story of Israel by reminding readers that he descends from one of the superstars of Hebrew history — David, the shepherd boy, slayer of giants, and son of Jesse. Both Matthew and Luke include a genealogy showing Jesus’s lineage from the House of David (Matthew 1:1–18; Luke 3:23–38).

Other Bible passages related to this title include the following: “When your [David’s] days are fulfilled and you lie down with your ancestors, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom. He shall build a housefor my name, and I will establish the throne of his kingdom forever. [. . .] Your house and your kingdom shall be made sure forever before me; your throne shall be established forever.” (2 Samuel 7:12–13, 16) “For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. His authority shall grow continually,and there shall be endless peace for the throne of David and his kingdom.

He will establish and uphold it with justice and with righteousness from this time onward and forevermore. The zeal of the Lord of hosts will do this.” (Isaiah 9:6–7) “A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots. The spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. His delight shall be in the fear of the Lord. [. . .] On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious.”(Isaiah 11:1–2, 10; see also Isaiah 55:3)

The prophets Jeremiah (Jeremiah 23:5–6, 30:9, 33:15, 33:21, 33:25–26), Ezekiel (Ezekiel 34:23–24, 37:24–25), Hosea (Hosea 3:5), and Zechariah (Zechariah12:7–9) all add distinctive touches to an emerging portrait of a great descendant of David. Psalmists also join the prophetic chorus in heralding this descendant (Psalms 89:3–4, 89:19–37, 132:11–18).

The Apostle Paul clearly recognizes the portrait they painted. He announces the gospel of God as “promised beforehand through his prophets in the holy scriptures, the gospel concerning his Son, who was descended from Davidaccording to the flesh [. . .]” (Romans 1:1–3).

Jesus, the Bright Morning Star

The derivation of the “bright morning star” in Revelation 22:16 is not as clear as that of the connection to David. Because of the brightness of the planet Venus seen in the morning skies, the Greeks identified Venus with Aphrodite(goddess of light, love, and beauty), and some commentators think John may have borrowed from this imagery.

Others, however, say it probably refers to an Old Testament prophecy. In Numbers 23–24, the prophet Balaam utters four oracles about the future of Israel and its relationship to the surrounding countries. The fourth oracle includes the following passage: “I see him, but not now; I behold him, but not near — a star shall come out of Jacob, and a scepter shall arise out of Israel...” (Numbers 24:17). In its context, the prophecy alludes to David who descends from Judah, one of the 12 sons of Jacob. The scepter speaks of his royal power as the founder of the Davidic dynasty. Several Jewish apocalyptic texts, predating the time of Jesus, interpret Numbers 24:17 as a reference to the Messiah.

Among the church fathers, Numbers 24:17 was interpreted as a reference to Jesus as the promised Messiah. They simply follow in John’s footsteps. Already, Jesus’s message to the church of Thyatira holds out this reward to those whokeep the faith: “To the one who conquers I will also give the morning star” (Numbers 2:28). In short, the bright morning star is Jesus himself. The brightness of the morning star probably speaks of the glorified state that consists of brilliant light.

Invoking and Inviting

Revelation 22:17 contains two invocations (calls) and two invitations. Both sets involve the climax of redemptive history. Jesus appears to be the one speaking: “The Spirit and the bride say, ‘Come.’”

The Spirit is the Holy Spirit, and the bride is the church, or the Fellowship of the Lamb. The command come is singular, and it refers to Jesus the bridegroom.

The Holy Spirit and the church — the reclamation project of the Holy Spirit — are both eager to bring biblical history to its grand consummation. The bridegroom himself encourages his bride to pray for his soon arrival.

This striking metaphor conveys the spiritual union between Jesus and his church, mediated by the Holy Spirit. Jesus urges those who read his prophecy to embrace its central message and join in the invocation: “And let everyone who hears say, ‘Come.’” This is a genuinely universal offer of salvation.

The two invocations are followed by two invitations: “And let everyone who is thirsty come. Let anyone who wishes take the water of life as a gift” (22:17). These recall similar wording from the prophet Isaiah and from Jesus himself as recorded in John’s Gospel: “Ho, everyone who thirsts, come to the waters; and you that have no money, come, buy and eat!” (Isaiah 55:1) “Let anyone who is thirsty come to me, and let the one who believes in me drink.” (John 7:37; see John 4:13–14)

What does it mean to “come and drink”? This word picture conveys the notion of entering into a worshiping, obedient relationship with the Lord. It recalls the Lord’s summons to Moses, Aaron, Nadab, Abihu, and 70 elders of Israel to climbMount Sinai and commune with him (Exodus 24). It also recalls Jesus’s invitation to his listeners during his earthly ministry: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matthew 11:28–30).By coming to Jesus — that is, accepting him as Savior and Lord — in the here and- now, believers guarantee their eternal place in the there-and-forever.

Warning Against Tampering

One of the conventions of apocalyptic writings is a severe warning against alterations and deletions (see 1 Enoch 108:6). John’s apocalypse is no exception:

“I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to that person the plagues described in this book: if anyone takes away from the words of the book of this prophecy, God will take away that person’s share in the tree of life and in the holy city, which are described in this book.” (22:18–19)

John designates his entire book as a prophecy (see 1:3) even though it also incorporates a few features of first-century letters and, of course, not a few features of apocalyptic writings.

Covenant documents (such as testaments, marriage contracts, and national treaties) also carried weighty sanctions against tampering. In the Old Testament,the Lord warns against additions and subtractions to the Sinai covenant (Deuteronomy 4:2; 12:32; see also Proverbs 30:5–6). Covenant documents are of binding authority and are not amended or altered at the whim and fancy ofthose who are in possession of them and under its solemn obligations.

John simply makes it clear that any addition to the book or subtraction from it will bring on some nasty consequences. This is some serious copyright protection!

Getting a Final Word from the Lamb

For the third time in Revelation 22, the Lamb promises, “I am coming soon.” (22:7, 22:12, 22:20). Only this time, there’s one small but significant addition: the word surely. This translates the little Greek word nai, which, in this context, indicates a solemn declaration. This is no idle prediction: The Lamb says he really is coming again.

The Apostle John attaches his enthusiastic agreement: “Amen. Come, Lord Jesus!” This affirmative cry from the heart captures the very wording of the earliest Christians who voiced this prayer in Aramaic, almost certainly theprimary language of Jesus and his Apostles. This little phrase also pops up (in Greek) in Paul’s letter to the Corinthians (1 Corinthians 16:22). In Aramaic, it’s two words that you may have seen or heard as one word: marana tha (“Our Lord, Come!”).

P.S. Be Blessed with Grace!

Letters from the first century typically conclude with the equivalent of complimentary closings in business letters today. For example, you may append phrases like Very truly yours, Sincerely yours, Cordially yours, Respectfully yours, and so forth. On the other hand, a personal letter may end with a closing like Affectionately yours, All my love, or something similar, depending on the degree of familiarity between sender and reader.

John’s closing is a grace benediction: “The grace of the Lord Jesus be with all the saints. Amen” (Rev. 22:21; see also see Romans 16:20; 1 Corinthians 16:23;2 Corinthians 13:13; Galatians 6:18; Ephesians 6:23; Philippians 4:23; 1 Thessalonians 5:28; and 2 Thessalonians 3:18).

The word grace captures the heart of what the gospel is about: the free, undeserved intervention of God’s saving power. It’s easy to lose sight of the message of grace in the book of Revelation, with its horrific plagues and terrifying lake of fire. But the overarching message of the book is this: Grace and mercy triumph over sin and death. The devil and his demons do not have the last word; the last word belongs to Jesus, the Lamb.

YEA…NO HOMEWORK!!