Original Meaning

THIS SECTION CONCLUDES the book, offering final testimonies from God, the Lamb, the Spirit, the bride, and the prophets who speak to the bride for the Spirit. It underlines emphatically the message of the rest of God’s revelation to John.

“The God of the spirits of the prophets” (22:6) may have been a familiar phrase. The Old Testament calls him the “God of the spirits of all mankind” (Num. 16:22; 27:16), and early Christians called him the “Father of our spirits” (Heb. 12:9). This became a familiar description of God in early Judaism, though not exclusively in prayer.1 Sometimes “the spirits” refer to angels assigned to people (1 Enoch 20:3), so some think that it refers here to spirits associated with prophesying (as some understand 1 Cor. 12:10; 14:32; Rev. 22:9). It can also refer to the Holy Spirit as “the seven spirits” (cf. Rev. 1:4), who also inspires prophecy (19:10). Most likely, however, given its usage in the Old Testament, the phrase refers to God as ruler over human spirits—in this case, specifically those of his prophets (as others understand 1 Cor. 14:32).

The God of the prophets has spoken once again to “his servants the things that must soon take place,” and “these words are … true” (22:6).2 Most of this verse repeats the announcement in 1:1 that God had sent his message by his angel, just as the promise of his coming and his blessing on the obedient in 22:7 echo 1:3, and “I, John” in 22:8 echoes the narrative introduction in 1:9. Because ancient writers often bracketed their writings or portions of their writings, these echoes are a way of letting the hearers know that the book is nearly at an end.

Those who heed this true prophecy will be rewarded, for Jesus is “coming soon” (22:7) to reward each according to one’s deeds (22:12). The promise of “coming soon” frames 22:7–12 and in a broader way 22:7–20, forming a recurrent theme of the closing section.3 Jesus’ coming recalls 1:7 (see comment there) and the fuller description in 19:11–16; “soon” recalls 1:3; 2:16; 3:11. Now in 22:8, John mentions his own name for the first time since chapter 1 (1:1, 4, 9), and for the same reason: to provide eyewitness testimony, much as the beloved disciple does in the Gospel of John (John 19:35). That the prophetic angel refuses John’s worship (Rev. 22:8–9; cf. 19:10) reminds the reader that God and the Lamb alone are worthy of worship. Thus, by way of contrast, John once again underlines the deity of Christ emphasized elsewhere in the book.

God instructed Daniel to seal up his prophecy (Dan. 12:4, 9), because the time of the end was a long time away (8:26; 9:24; 10:14).4 By contrast, Revelation must remain unsealed (Rev. 22:10), for it addresses events that had already begun in that period (see comment on 12:5–6). The time appears so near that each may as well continue in his or her current behavior (22:11), receiving the reward that is due (22:12). This passage probably also indicates that the end time is at hand, because Daniel had spoken about the wicked continuing in their wickedness (Dan. 12:10); the wicked will fulfill their negative role in God’s plan in history.5

In practice, however, God is not inviting anyone to continue in rebellion; rather, the language is ironic, serving the rhetorical function of challenging unrepentance, as often in the biblical prophets (Isa. 29:9; Jer. 44:25; Amos 4:4).6 God invites those who will to hear, and those who choose rebellion to face the consequences of their rebellion (cf. Ezek. 3:27).7 John would agree with his Jewish contemporaries, however, that once the end comes, the Lord will justly award each person according to what he or she has merited (Rev. 22:12; cf. 20:12).8

Where most of John’s non-Christian Jewish contemporaries will find his words uncomfortable, however, is his claim that Jesus will be the Judge on the final day (22:12), a role non-Christian Judaism reserved in its most exclusive sense for God.9 Those who catch the allusion to Isaiah will recognize even more plainly that Jesus claims to be divine here, for God promised to come with his reward (“his reward is with him”) in Isaiah 40:10; 62:11.10 Revelation reinforces this implication of Christ’s deity in 22:13, where in three different ways the speaker (22:13) is called first and last—hence God (Isa. 41:4; 44:6; 48:12; see comment on 1:8, 17). By emphasizing that he is “the Beginning and the End,” Jesus also reminds the recipients of this book that he rules history. Jewish texts about the end-time sometimes reminded readers that as God created the world, it was God who had power to conclude it (4 Ezra 6:6).

The summons to “wash … robes” (22:14) sounds a strong note of warning especially to Sardians, the defilement of whose robes had already been declared to them (3:4).11 Such robes must be washed in Jesus’ blood (7:14) to be ready for his imminent return (16:15), as noted in this context (22:12). Those who are prepared for Jesus’ return, dependent on his blood, may partake of “the tree of life” (see comments on 2:7; 22:2) and enter “through the gates into the city” (22:14; see comments on 21:25–26); the allusions back to the gates and the tree suggest that 22:14, along with 22:15 (which alludes to 21:8, 27), summarizes what precedes.

But not everyone will be welcome to enter the city; future paradise for the faithful does not imply universalism. Just as the gates were open only for those in the Lamb’s book of life in 21:25–27, so in 22:15 Jesus provides a partial list of those who will be excluded (see comment on 21:8). Those who practice magic arts (9:21; 18:23), the sexually immoral (2:14, 20; 9:21; 14:8), and idolaters (13:14–15) all participate in the system of the beast; those who participate in the killing of Christians count as murderers (2:9–10; 13:15); those who love and live according to “falsehood” presumably include those deceived by the Antichrist’s system (3:9; 14:5; cf. John 8:44; 2 Thess. 2:10; 1 John 2:22). “Dogs” may refer to a male homosexual prostitute (Deut. 23:18), developing further the warning against sexual immorality.12

Not only does John testify (22:8), but so does Jesus, who stands behind this entire revelation (22:16).13 Jesus is not merely “the Offspring of David,” but his “Root” (22:16; cf. 5:5). Whereas the promised Messiah is a branch from David’s family line (Isa. 11:1)—and this could be in view here—given the whole context of Revelation’s Christology, this passage may present him as much more, as the very root from which David’s line grew and on which it ultimately depends.14 As the “bright Morning Star,” Jesus compares his glory with a celestial body often worshiped by John’s contemporaries, and also claims to be Messiah (Num. 24:17).15

“The Spirit” in 22:17 is probably the Spirit who inspires the prophets to speak (as also in the letters to the seven churches, e.g., 2:7).16 Perhaps the Spirit speaks through “the bride” here, presenting the bride as a prophetic community; or perhaps the Spirit speaks and is seconded by the bride.17 It is possible that with the word “Come,” the Spirit and the bride are inviting the thirsty to drink, which is later echoed in a cry for Jesus to come (22:20). But though Revelation is not addressed only to first-time readers, it seems noteworthy that one approaching the Spirit’s and the bride’s invitation will initially do so from the preceding context rather than the line that follows. Thus, it is more likely that in the word “Come,” they are crying for Jesus to come, following his promise in 22:7, 12 and anticipating a final prayer of this nature in 22:20. This reality evokes the welcome of the thirsty to come and fits other early Christian teaching on the eagerness of the Spirit and the saints for Jesus’ return (Rom. 8:22–23, 26).

This invitation to “the water of life” from God’s throne (22:17) probably indicates the present availability of the water as well as an invitation to drink in the future; hence, “let him take the free gift of the water of life.” One’s “share in the tree of life and in the holy city” (22:19) refers to a future inheritance (21:7), but it is not incompatible with the present foretaste of the kingdom, like the concept of eternal life in John’s Gospel (John 3:16).

The final of John’s seven letters to the churches indicates that we may dine with Jesus now (3:20) and so receive his spiritual adornment (21:2, 19), wealth (21:18), and healing (22:2) in the present era (3:18). If it is legitimate to read Revelation’s description of the new Jerusalem together with John’s Gospel, the fruit (22:2) may refer to the life of Jesus in believers (John 15:2), and the water of life flowing from the throne (Rev. 22:1) to the believer’s present experience of the Spirit (John 4:14; 7:37–39; the term for “flowing” appears with the Spirit who “goes out” in John 15:26). We are promised future glory, but we can experience a foretaste of that glory in our present relationship with God.

Added to John’s testimony in 22:8 and to that of Jesus in 22:16, plus that implied by the confident prayer of the Spirit and the bride (22:17), are a solemn curse against anyone who tries to change the book (22:18–19) and another testimony by the faithful witness Jesus (22:20).18 This is a standard sort of claim for a book or writing that claims to be inspired; it refers to the individual book of Revelation (though the principle applies to the rest of the Bible, too, since its basis is the book’s inspiration).

Moses had warned hearers of the law not to add to or subtract from it (Deut. 4:2; 12:32); later Jewish writers claimed that the Septuagint was perfect and not to be revised (Ep. Arist. 310–11); 1 Enoch required careful transmission (1 En. 104:11–13) and threatened with damnation any who altered its prophetic words (108:6).19 That every curse in the book will be against such a person also fits biblical and Jewish expectations (Deut. 29:19–20, 27).

Revelation closes (immediately before its expected epistolary blessing in 22:21) with what was probably at that time the familiar prayer, “Come, Lord Jesus” (22:20; Did. 10.6). Roughly the same prayer in Aramaic, “Marana tha” (“Come, O Lord”), appears in 1 Corinthians 16:22, which suggests that these words reflect the longing of even the earliest Aramaic-speaking churches, which already recognized Jesus as the coming, divine Lord.20

Bridging Contexts

READING PRESUPPOSITIONS INTO a passage. Interpreters too often read their own presuppositions into the biblical text. Cults provide a stark example. Returning to our starkest and least controversial example of poor interpretive method, Jehovah’s Witnesses, aware that “the Alpha and the Omega” represents a divine title (1:8), claim that “Jehovah” and not Jesus is speaking in 22:12.21 Yet this view is astonishing, given Revelation’s typical use of language. A Jehovah’s Witness who did not know that this violated their teaching admitted to me that 22:12 sounded like Jesus’ speaking; after all, elsewhere in the book Jesus is the one who gives to each according to their deeds (2:23), and everywhere else in Revelation the speaker who is “coming soon” is Jesus (2:16; 3:11; 22:20).

Clearly Jesus is speaking in 22:16, as Jehovah’s Witnesses must concede.22 Because speakers do change in this section (22:8–9; cf. Gen. 16:10), it is helpful to remember other compelling details as well.23 “The First and the Last” (Rev. 22:13) is used everywhere else in Revelation for Jesus (1:17; 2:8), “Beginning” is used once for him (21:6), and “the Alpha and the Omega”—plainly a divine title—is a divine title because it means precisely this (Isa. 44:6; 48:12; see comment on 1:8).

Coming soon. This passage repeatedly emphasizes that Jesus is “coming soon” (22:7, 12, 20). This is a major emphasis in the text, and it has generated many responses (see comment on 1:3). One way to communicate this text today is to reiterate afresh the sense of imminence in the Lord’s return. Whatever else the text means, it calls us to be ready for our Lord’s coming, watching and looking forward to that day. If the thought of his coming generates panic, it is because we have become too attached to this world and what it values. There should be nothing we desire more than to see our Lord at his return.

Warnings. Revelation warns that its fulfillment is so imminent that people may as well continue in their current behavior (22:10–11). Rhetorically, this functions especially as a call to perseverance for the book’s primary audience, but it also functions as a warning to shake Sardian and Laodicean Christians from their complacency. Some may complain that the promise that the events were about to take place never materialized, at least not in the sense of Jesus’ promised return (22:12). Even Rome’s fall tarried several more centuries, although that promise did come to pass. But the rhetorical function of the language is not to give times or seasons (no date is offered), but to summon us to preparedness. The text teaches what many of us mean by imminence: Until he comes, Jesus’ return is always potentially near, and we must always remain watchful, for inevitably he will come, catching the morally unprepared.

The warning against adding to this book should not be construed as a cessation of prophecy or other means of God’s revealing himself to his people.24 (1) This is simply the closing of the book of Revelation, and the first audience could not take this verse any other way than not adding to the book of Revelation itself; analogous warnings appear in other texts, as we have noted, and always refer only to the work to which they are attached.

(2) The completed New Testament nowhere leads one to assume that gifts such as prophecy will cease before Christ’s return (1 Cor. 13:8–13, especially 13:12); in fact, Revelation expects prophets until the Lord’s return (Rev. 11:10; 16:6; 18:20, 24).25

(3) We may also distinguish between revelation in a more general sense and as canon. The Bible recognizes many legitimate prophets whose prophecies are nowhere recorded (e.g., 1 Kings 18:13; 1 Cor. 14:29–32); God himself spoke many things nowhere recorded in Scripture (implied even in Revelation; see 10:4). The function of a canon, however, is a measuring stick, a critically agreed minimum of authoritative, accurate revelation by which we can evaluate all other claims to revelation. The Bible itself teaches us that it is not all that God ever spoke, but it remains wholly God’s Word and therefore the standard and criterion for measuring other claims.

Although the warning in 22:18–19 does not refer to the cessation of prophecy and hence the close of the Christian canon, there is little dispute among most Christians today that Revelation is the final book in the canon. We do believe, of course, that the canon is now closed (i.e., no more books will ever be added to the Old or New Testament), but a closed canon does not mean that God is no longer able to speak in dramatic ways as he did in Scripture itself and as Scripture itself leads us to expect.26

Contemporary Significance

TRUTH AND FULFILLMENT. This passage emphasizes that God’s promises are “trustworthy and true” and that he will fulfill them. This principle encourages us concerning the individual promises we feel we are waiting on in our own lives, but the text speaks to something much larger: God’s entire purpose in redemptive history. We may not live to see every fulfillment even of what God has called us to do in this life; biblical figures like Jeremiah (Jer. 43:1–7) and Paul (2 Tim. 1:15) did not, but God fulfilled his good words nevertheless (e.g., 2 Chron. 36:21–22; Ezra 1:1; Dan. 9:2).

God summons us to remember the coming era, when all his remaining promises will be fulfilled (Acts 3:21–25; Eph. 3:6; 1 Tim. 4:8; Heb. 6:12). Holding fast such promises empowers us to remain faithful in the present tasks he has given us to accomplish, as we bear in mind their ultimate eternal significance (Eph. 1:17–20; 2 Peter 1:4). The graphic promises of future hope offer a present invitation to taste many of them in advance through the Spirit, who is the foretaste of our future world (1 Cor. 2:9–10; Eph. 1:3, 13–14; cf. Heb. 6:4–5).

Worship. This passage reminds believers that no matter how magnificent any created being’s role is, God alone merits our adoration (22:8–9). Even in the church, celebrity cults, anxiety over how others perceive our performance in worship, and other matters can distract us from the purity of our worship before God. Remember that, in the end, God is the One whom we must please above all others (Gal. 1:10; Col. 3:22) and whom we must please in our worship; doing so will help us fix our attention again on him.

Obedience. We also learn that the prophecy is unsealed (22:10), meaning that the message of the entire book should be applicable for God’s people throughout this age. Without resolving every detail of prophecy, we can recall all the vital truths this book provides for our obedience and hope. This includes warnings against particular sins (22:15; see comment on 21:8), but especially the sin of identifying with Babylon or the world, which is hostile toward God, and the new Jerusalem to come, which is our true home (3:12; cf. Heb. 11:10, 16; 12:22; 13:14).

We must also keep in mind that we will be judged for our deeds performed in this life (22:12). Too often Christians have used other theologies to justify regularly sinning and then asking forgiveness as if there are no consequences. Revelation reminds us that on some level there are consequences to all the choices we make, that these consequences are just, and that therefore we should bury the excuses. When we sin, we deceive ourselves if we say that we cannot stop; we should be honest enough to admit that we do not choose to stop. Such honesty is a prerequisite to acknowledging that Christ offers us the grace to live holy if we will appropriate it. The warning to wash our robes (22:14) can apply to church people (3:4). In view of Jesus’ coming (22:12), we must “get ready.”

The vice list (22:15) reinforces this call to moral preparedness. But despite the strength of this call to holiness for those already in the church, 22:11 does not mean it is too late for those who will repent now to do so (2:5, 16, 21–22; 3:3, 19; 9:20–21; 16:9, 11; see above on the rhetorical force of 22:11). This list of sinful behaviors probably starts with male prostitutes, and many churches today would be nervous embracing someone from such a background. But God desires to reach all people. When a friend from Teen Challenge and I shared Christ with a male prostitute on the streets of Chicago, he quickly opened up and noted how much he wanted out of his current lifestyle.

True, the sinners on the list will be banned from the holy city; but the good news of the gospel is that former prostitutes, liars, idolaters, and others who have now “wash[ed] their robes” (22:14) will be welcome in the city. Revelation warns us about the exclusion perhaps in part to promise that Christians who currently endure the hostility of the world will someday have nice neighbors (22:14), but also to summon those who are living wrongly to be transformed by Christ (cf. 22:17).

Not adding to the book of Revelation (22:18) provides a stern warning. While its focus refers specifically to this book, it illustrates the broader principle that we should never add to God’s words (Prov. 30:5–6; perhaps Gen. 3:3), whether in Revelation or anywhere else. In practice, sometimes our theological extrapolations or the ways we get around the biblical text to make it more convenient can accomplish precisely that! Various Christians may disagree on which particular positions reveal such extrapolations, but we must guard our own hearts to make sure we do our best to hear and obey all of God’s Word with integrity.27

Come, Lord Jesus. We close with one final observation. Not every Christian today feels comfortable praying, “Come, Lord Jesus” (22:20). Suffering Christians long for Jesus’ return, but some people are more comfortable with the world and view the end of the present world order with anxiety (cf. 3:3). Sometimes we love things that are not wrong, but if we yearn for them more than we yearn for Jesus, those priorities are wrong.

Many years ago I was regularly praying anxiously for a marriage partner. But one day I walked into a church and heard my brothers and sisters singing about Jesus’ return. It suddenly struck me that I was longing for a wife more than I was longing for Christ’s return. I repented and asked the Lord to help me get my heart in order before him. Any other longing we have will be but a shadow of our desire for the greatest and truest love available, the love to which the Lamb’s shed blood stands as an eternal testimony.