Revelation 22

Revelation 22 depicts the consummation of redemptive history, where the curse of Eden is fully reversed, God dwells among His people in the New Jerusalem, and the Spirit and the bride issue a final, open invitation for all to come to the water of life.

• The vision of the life-giving river and the tree of life (vv. 1-5).
• The confirmation of the prophecy's truth and the instruction to keep its contents (vv. 6-10).
• The final declaration of Christ’s imminent return and the distinction between the righteous and the unjust (vv. 11-15).
• Jesus confirms His authority as David's root and the Morning Star (vv. 16-17).
• The solemn warning against corrupting the text and the final benediction (vv. 18-21).

• A pure river of water of life
• The tree of life yielding twelve manner of fruits
• No more curse
• The name on the foreheads
• The Alpha and Omega
• The warning against adding to or taking away from the words of the prophecy

This passage serves as the canonical conclusion to the Bible, definitively restoring the communion between God and humanity that was lost in the fall of Genesis 3. Matthew Henry observes that these visions are intended to comfort the church in its current pilgrimage, serving as a 'morning-light' of prophecy before the full day of Christ's return.

The certainty of Christ's coming and the beauty of His kingdom should lead the church to holiness, faithful adherence to His word, and an urgent invitation to the world to partake of His grace.

The chapter moves from the apocalyptic description of the eternal state to the immediate application of that state on the present church, concluding with an urgent summons for the reader to respond to the gospel.

• The servants of God shall see His face (v. 4).
• The Lord God will give them light, and they shall reign for ever and ever (v. 5).
• Blessed is he that keepeth the sayings of the prophecy (v. 7).
• Christ's reward is with Him to give according to one's work (v. 12).

• Worship God (v. 9).
• Seal not the sayings of the prophecy (v. 10).
• Let him that is athirst come (v. 17).

• Without are dogs, sorcerers, whoremongers, murderers, idolaters, and liars (v. 15).
• If any man adds to these things, God shall add the plagues written in this book (v. 18).
• If any man takes away from the words of the book, God shall take away his part out of the book of life (v. 19).

• Written during the first century, likely during a time of intense Roman persecution, providing hope for the ultimate victory of Christ's kingdom.
• The instruction to not 'seal' the book reflects a contrast with the Old Testament prophet Daniel (Daniel 12:4), signaling that the time of fulfillment is now.

• The 'name on the forehead' concept draws on the imagery of ownership and protection, familiar in the ancient world where identity was often marked visibly.
• The 'street' and 'river' imagery emphasizes the open, accessible nature of the divine presence, contrasting with the restricted nature of earthly temples.

• This chapter concludes the apocalypse, bringing the narrative arc of the book of Revelation to a close by returning to the themes introduced in the Garden of Eden.
• The book functions as a 'testimony' (μαρτυρία) that requires response from the reader.

• Direct parallel to Genesis 2-3: The presence of the Tree of Life, the removal of the curse, and the proximity to God's throne signify the restoration of Paradise.
• Christ identifies Himself as the 'root and offspring of David,' linking the New Jerusalem to the Davidic Covenant promises (2 Samuel 7).

• Revelation 22:1 echoes Ezekiel 47:1-12 regarding the river flowing from the temple.
• Revelation 22:13 uses titles (Alpha/Omega, First/Last) that recall Isaiah 44:6 and Isaiah 48:12, where Yahweh claims these titles uniquely.

• ζωή (zōḗ) [G2222]: Used for 'life' in the context of the river and tree; signifies the vitality and eternal nature of existence in God's presence.
• ποταμός (potamós) [G4215]: Refers to the 'river' of life; implies a continuous, flowing stream of spiritual sustenance.
• λατρεύω (latreúō) [G3000]: Translated as 'serve' (v. 3); carries the nuance of religious or priestly worship, indicating that all life in the New Jerusalem is an act of worship.
• κατανάθεμα (katanáthema) [G2652]: 'Accursed' (v. 3); emphasizes the complete eradication of the separation caused by sin.

• John's repeat failure to properly worship (v. 8) serves as a foil to the command 'Worship God' (v. 9), emphasizing that creatures—even glorious angels—are not objects of worship.
• The contrast between those who have 'right' to the tree (v. 14) and those who are 'without' (v. 15) is absolute; there is no intermediate category.

• The relationship between the New Jerusalem's eternal state and the 'thousand years' mentioned earlier in Revelation 20 remains a subject of historic debate. Premillennialists often view the New Jerusalem as descending after the millennium, while Amillennialists often view it as the ultimate state of the church throughout the present age and into eternity.
• Whether the command 'Seal not the sayings' implies the prophecy was immediately understandable to the first-century audience or if its meaning is progressively revealed remains a topic of scholarly discussion.