22:1 {He shewed me} (\edeixen moi\). The angel as in #21:9,10
(cf. #1:1; 4:1). Now the interior of the city. {A river of water
of life} (\potamon hudatos zÏýs\). For \hudÏr zÏýs\ (water of
life) see #7:17; 21:6; 22:17; Joh 4:14. There was a river in the
Garden of Eden (#Ge 2:10). The metaphor of river reappears in
#Zec 14:8; Eze 47:9, and the fountain of life in #Joe 3:18; Jer
2:13; Pr 10:11; 13:14; 14:27; 16:22; Ps 36:10. {Bright as
crystal} (\lampron hÏs krustallon\). See #4:6 for \krustallon\
and #15:6; 19:8; 22:16 for \lampron\. "Sparkling like rock
crystal" (Swete), shimmering like mountain water over the rocks.
{Proceeding out of the throne of God and of the Lamb}
(\ekporeuomenon ek tou thronou tou theou kai tou arniou\). Cf.
#Eze 47:1; Zec 14:8. Already in #3:21 Christ is pictured as
sharing the Father's throne as in #Heb 1:3. See also #22:3.
This phrase has no bearing on the doctrine of the Procession of
the Holy Spirit.

22:2 {In the midst of the street thereof} (\en mesÏi týs plateias
autýs\). Connected probably with the river in verse #1, though
many connect it with verse #2. Only one street mentioned here as
in #21:21. {On this side of the river and on that} (\tou potamou
enteuthen kai ekeithen\). \Enteuthen\ occurs as a preposition in
#Da 12:5 (Theodoret) and may be so here (post-positive), purely
adverbial in #Joh 19:18. {The tree of life} (\xulon zÏýs\). For
the metaphor see #Ge 1:11f. and #Re 2:7; 22:14. \Xulon\ is used
for a green tree in #Lu 23:31; Eze 47:12. {Bearing} (\poioun\).
Neuter active participle of \poieÏ\ (making, producing, as in #Mt
7:17). Some MSS. have \poiÏn\ (masculine), though \xulon\ is
neuter. {Twelve manner of fruits} (\karpous dÏdeka\). "Twelve
fruits." {Yielding} (\apodidoun\). Neuter active participle of
\apodidÏmi\, to give back, but some MSS. have \apodidous\
(masculine) like \poiÏn\. {For the healing of the nations} (\eis
therapeian tÏn ethnÏn\). Spiritual healing, of course, as leaves
(\phulla\) are often used for obtaining medicines. Here again the
problem occurs whether this picture is heaven before the judgment
or afterwards. Charles distinguishes sharply between the Heavenly
City for the millennial reign and the New Jerusalem that descends
from heaven after the judgment. Charles rearranges these chapters
to suit his theory. But chronology is precarious here.

22:3 {There shall be no curse any more} (\pan katathema ouk estai
eti\). No other example of \katathema\ has been found outside of
the _Didache_ XVI. 5, though the verb \katathematizÏ\ occurs in
#Mt 26:74, meaning to curse, while we have \anathematizÏ\ in #Mr
14:71 in the same sense. It may be a syncopated form of
\katanathema\. The usual \anathema\ (curse) occurs in #1Co 16:22;
Ga 1:8; Ro 9:3. For \pan\ with \ouk=ouden\ see #21:27. {Shall
do him service} (\latreusousin autÏi\). Future active of
\latreuÏ\, linear idea, "shall keep on serving." See #7:15 for
present active indicative of this same verb with the dative
\autÏi\ as here, picturing the worship of God in heaven. See
#27:1 for "the throne of God and of the Lamb."

22:4 {They shall see his face} (\opsontai to prosÏpon autou\).
Future active of \horaÏ\. This vision of God was withheld from
Moses (#Ex 33:20,23), but promised by Jesus to the pure in heart
(#Mt 5:8) and mentioned in #Heb 12:14 as possible only to the
holy, and promised in #Ps 17:15. Even here on earth we can see
God in the face of Christ (#2Co 4:6), but now in the New
Jerusalem we can see Christ face to face (#1Co 13:12), even as
he is after we are made really like him (#2Co 3:18; Ro 8:29; 1Jo
3:2). It is anthropomorphic language, to be sure, but it touches
the essential reality of religion. "The supreme felicity is
reached, immediate presence with God and the Lamb" (Beckwith).
{His name on their foreheads} (\to onoma autou epi tÏn metÏpÏn
autÏn\). As in #3:12; 7:3; 14:1.

22:5 {Shall be night no more} (\nux ouk estai eti\). As in
#21:25. {They need} (\echousin chreian\). Present active
indicative, "They have need," though A has \hexousin\ (shall
have), future like \estai\. Here again there is repetition of
part of #21:23, but for the purpose of showing the
delightsomeness of the New Jerusalem with no need of lamp or sun
(change to \phÏs\ with \hýliou\ instead of \phÏtos\, "they have
no light of sun"). {Shall give them light} (\phÏtisei\). Future
active of \phÏtizÏ\, while aorist \ephÏtisen\ in #21:23. {They
shall reign} (\basileusousin\). Future active of \basileuÏ\.
Reign eternally in contrast with the limited millennial reign of
#20:4,6. This glorious eternal reign with Christ occurs
repeatedly in the book (#1:6; 3:21; 5:10) as in #Lu 22:30.
Christ's Kingdom is spiritual (#Joh 18:36f.). "The visions of
the Apocalypse are now ended; they have reached their climax in
the New Jerusalem" (Swete). Now John gives the parting utterances
of some of the speakers, and it is not always clear who is
speaking.

22:6 {He said unto me} (\eipen moi\). Apparently the same angel
as in #22:1 (#21:9,15). {These words} (\houtoi hoi logoi\). The
same words used in #21:5 by the angel there. Whatever the
application there, here the angel seems to endorse as "faithful
and true" (\pistoi kai alýthinoi\) not merely the preceding
vision (#21:9-22:5), but the revelations of the entire book. The
language added proves this: "Sent his angel to shew unto his
servants the things which must shortly come to pass" (\apesteilen
ton aggelon autou deixai tois doulois autou ha dei genesthai en
tachei\), a direct reference to #1:1 concerning the purpose of
Christ's revelation to John in this book. For "the God of the
spirits of the prophets" (\ho theos tÏn pneumatÏn tÏn prophýtÏn\)
see #19:10; 1Co 14:32. Probably the prophets' own spirits
enlightened by the Holy Spirit (#10:7; 11:8; 22:9).

22:7 {And behold, I come quickly} (\kai idou erchomai tachu\).
Christ is the speaker, either through this angel or more probably
directly from Christ without introduction as in verses #12,16.
About Christ coming quickly see #2:5,16; 3:11; 16:15, and
already in #1:2f. Once more we must recall that \tachu\ and \en
tachei\ are according to God's time, not ours (#2Pe 3:8).
{Blessed} (\makarios\). This beatitude is like in substance the
first (#1:3) and is in Christ's own words like the one in
#16:15. This book is here called a "prophecy" (\prophýteias\) as
in verses #10,18,19. It is Christ's revelation from God, a
direct message from God. Part of it is prediction of doom on
Christ's enemies, but most of it is a comforting picture of final
triumph and bliss for the faithful in a time of great distress
and persecution.

22:8 {And I John} (\KagÏ IÏannýs\). Here John the Seer is the
speaker. He had already given his name (#1:1,4,9). Here he
claims to be the "one who hears and sees these things" (\ho
akouÏn kai blepÏn tauta\). {I fell down to worship} (\epesa
proskunýsai\). Second aorist active indicative of \piptÏ\ (with
\-a\ form) and the first aorist active infinitive of purpose of
\proskuneÏ\. It was a natural, though a wrong, thing to do,
especially after Christ's own voice followed that of the angel
"which shewed me these things" (\tou deiknuontos tauta\).
Genitive singular of the articular present active participle of
\deiknuÏ\. Cf. #1:1; 4:1; 17:1; 21:9f.; 22:1,6.

22:9 {See thou do it not} (\Hora mý\). The angel promptly
interposes (\legei\, dramatic present). See #19:10 for
discussion of this same phrase \hora mý\ when John had once
before started to worship the angel in his excitement. Here we
have added to the words in #19:10 "the prophets (\tÏn
prophýtÏn\) and also "them which keep the words of this book"
(\tÏn týrountÏn tous logous tou bibliou toutou\), the last a
repetition from #22:7. In both places we have "Worship God"
(\tÏi theÏi proskunýson\). And not an angel.

22:10 {And he saith unto me} (\kai legei moi\). The angel resumes
as in #19:9. {Seal not up} (\mý sphragisýis\). Prohibition with
\mý\ and the ingressive first aorist active subjunctive of
\sphragizÏ\. Charles takes this to be the command of Christ
because in verses #7,18 "the words of the prophecy of this book"
come from Christ. But that is not a conclusive argument, though
Charles, as already stated, rearranges these chapters to suit his
own notion. Once only (#10:4) was John directed to seal and not
to write. See there for discussion of \sphragizÏ\. This book is
to be left open for all to read (#1:3; 13:18; 17:9; 22:7,18).
{At hand} (\eggus\). As in #1:3.

22:11 {Let him do unrighteousness still} (\adikýsatÏ eti\). First
aorist (constative) active imperative of \adikeÏ\, viewed here as
a whole. The language is probably ironical, with a reminder of
#Da 12:10, in no sense a commendation of their lost estate.
Charles rejects this verse as not like John. It is the
hopelessness of the final state of the wicked which is here
pictured. So as to "Let him be made filthy still" (\rupanthýtÏ
eti\). First aorist (constative) passive imperative of \rupainÏ\,
old verb, to make foul or filthy (from \rupos\, filth, #1Pe
3:21, as is \ruparos\, filthy), here only in N.T. The use of
\eti\ is not perfectly clear, whether "still" or "yet more." It
is the time when Christ has shut the door to those outside who
are now without hope (#Mt 25:10; Lu 13:25). \Ruparos\ occurs
elsewhere in N.T. only in #Jas 2:2, and \ruparia\ (filthiness)
only in #Jas 1:21. So then "the righteous" (\ho dikaios\) is to
do righteousness still (\dikaiosunýn poiýsatÏ eti\, first
constative aorist active imperative of \poieÏ\) and "the holy"
(\ho hagios\) to be made holy still (\hagiasthýtÏ eti\, first
constative aorist passive imperative of \hagiazÏ\). The states of
both the evil and the good are now fixed forever. There is no
word here about a "second chance" hereafter.

22:12 {My reward is with me} (\ho misthos mou met' emou\). It is
Christ speaking again and he repeats his promise of coming
quickly as in verse #7. He speaks now as the Rewarder (\ho
misthapodotýs\) of #Heb 11:6. Cf. #Re 11:18; Isa 40:10; 62:11.
{To render} (\apodounai\). Second aorist active infinitive of
purpose of \apodidÏmi\, to give back. Each will receive the
reward according to his own work (#Re 2:23; 2Co 5:10; Ro 2:26).

22:13 {I am the Alpha and the Omega} (\EgÏ to Alpha kai to O\).
Applied to God in #1:8; 21:6, and here alone to Christ, crowning
proof in this book of Christ's deity. So in #21:6 God is termed,
as Christ is here, \hý archý kai to telos\ (the beginning and the
end), while \ho prÏtos kai ho eschatos\ (the first and the last)
is applied only to Christ (#1:17; 2:8). Solemn assurance is thus
given that Christ is qualified to be the Judge of verse #12 (cf.
#Mt 25:31-46). In #Heb 12:2 Jesus is the \archýgos kai
teleiÏtýs týs pisteÏs\ (the author and finisher of faith). Christ
was the Creator of the universe for the Father. So now he is the
Consummation of redemption.

22:14 {Blessed} (\makarioi\). This is the last beatitude of the
book and "deals with the issues of the higher life" (Swete).
{They that wash their robes} (\hoi plunontes tas stolas autÏn\).
Present active articular participle of \plunÏ\. See #7:14 for
this very verb with \stolas\, while in #3:4 the negative
statement occurs. Cf. #1Co 6:11. {That they may have the right}
(\hina estai hý exousia autÏn\). Purpose clause with \hina\ and
the future middle of \eimi\ (a common construction in this book,
#6:4,11; 9:5,20; 13:12; 14:13), that there may be their right."
{To come to the tree of life} (\epi to xulon týs zÏýs\). "Over
the tree of life." On \exousia epi\ = "power over" see #6:8;
13:7; 16:9; Lu 9:1. On "the tree of life" see #2:7; 22:2. {May
enter in} (\eiselthÏsin\). Purpose clause with \hina\ and the
second aorist active subjunctive of \eiserchomai\ parallel with
\hina estai\ (future). {By the gates} (\tois pulÏsin\).
Associative instrumental case of \pulÏn\ (#21:12), "by the gate
towers."

22:15 {Without} (\exÏ\). Outside the holy city, with which
compare #21:8,27. Dustierdieck supplies an imperative: "Out, ye
dogs." {The dogs} (\hoi kunes\). Not literal dogs, but the
morally impure (#De 23:18; 2Ki 8:13; Ps 22:17,21; Mt 7:6; Mr
7:27; Php 3:3). Dogs in the Oriental cities are the scavengers
and excite unspeakable contempt. {The sorcerers} (\hoi
pharmakoi\). As in #21:8, where are listed "the fornicators and
the murderers and the idolaters," all "outside" the holy city
here as there "in the lake that burns with fire and brimstone,
the second death." Both are pictures (symbolic language) of hell,
the eternal absence from fellowship with God. Another time Jesus
spoke of "the outer darkness" (\eis to skotos to exÏteron\, #Mt
8:12; 22:13; 25:30), outside of lighted house, as the abode of
the damned. Another symbol is the worm that dies not (#Mr 9:48).
{Every one that loveth and maketh a lie} (\pŠs philÏn kai poiÏn
pseudos\). An interpretation of \pŠsin tois pseudesin\ (all
liars) of #21:8 and of \poiÏn pseudos\ (doing a lie) of #21:27.
Satan is the father of lying (#Joh 8:44) and Satan's home is a
congenial place for those who love and practise lying (#2Th
2:12). See #1Jo 1:6 for not doing the truth and see also #Ro
1:25; Eph 4:25.

22:16 {I Jesus} (\EgÏ Iýsous\). The last and most solemn
attestation to the book that from Jesus (the historic Jesus known
to the churches), in harmony with #1:1f. {Have sent}
(\epempsa\). First aorist active indicative of \pempÏ\, used here
in the same sense as \aposteilas\ in #1:1 as his personal
messenger. It is the Jesus of history here speaking, who is also
the Christ of theology and the Lamb of God. {For the churches}
(\epi tais ekklýsiais\). For this use of \epi\ see #10:11; Joh
12:16. It is not just for the seven churches (#1:4), but for
all the churches in the world then and now. {I am the root and
the offspring of David} (\EgÏ eimi hý riza kai to genos Daueid\).
See #5:5 for "the root of David," to which John now adds \to
genos\ in the sense of "offspring" (#Ac 17:28f.), not of family
or race (#Ac 4:6; 7:13). Cf. #Mt 22:42-45. {The bright, the
morning star} (\ho astýr ho lampros ho prÏinos\). The Davidic
King is called a star in #Nu 24:17; Lu 1:78. This "day-star"
(\phÏsphoros\) is interpreted as Christ (#2Pe 1:19). In #Re
2:28 the phrase "the morning star" occurs in Christ's words,
which is here interpreted. Christ is the Light that was coming
into the world (#Joh 1:9; 8:12).

22:17 {The Spirit and the bride} (\to pneuma kai hý numphý\). The
Holy Spirit, speaking through the prophets or the Spirit of
prophecy (#2:7; 16:4; 18:24), joins with the bride (#21:2), the
people of God, in a response to the voice of Jesus just heard.
After the picture of heaven in #22:1-5 there is intense longing
(#19:7) of God's people for the consummation of the marriage of
the Lamb and the Bride. So now "the prophets and the saints"
(Swete) make a common plea to the Lord Jesus to "come" (\Erchou\,
present middle imperative of \erchomai\, Come on) as he has just
said twice that he would do (#22:1,12). The call for Christ is
to be repeated by every hearer (\ho akouÏn\) as in #1:3. {Let
him come} (\erchesthÏ\). Change of person and this verb applied
not to Christ as just before, but to the one who wishes to greet
Christ. The thirsty man is bidden to come himself before it is
too late. See #5:6 for \dipsaÏ\, used for spiritual thirst, and
in particular #Joh 6:35; 7:37 for one thirsting for the water of
life (#21:6; 22:1). Cf. #Isa 55:1. {He that will} (\ho
thelÏn\). Even if not yet eagerly thirsting. This one is welcome
also. For this use of \thelÏ\ see #Php 2:13. {Let him take}
(\labetÏ\). Second ingressive aorist active imperative of
\lambanÏ\. In accordance with the free promise in #21:6,
"freely" (\dÏrean\) here as there. This gracious and wide
invitation is cheering after the gloomy picture of the doomed and
the damned. The warnings against the dragon and the two beasts
with all their dreadful consequences are meant to deter men from
falling victims to all the devil's devices then and now. The door
of mercy still stands wide open today, for the end has not yet
come. The series of panoramas is over, with the consummation
pictured as a reality. Now we drop back to the standpoint before
we saw the visions through John's eyes. In verse #17 we hear the
voice of the Spirit of God inviting all who hear and see to heed
and to come and drink of the water of life freely offered by the
Lamb of God.

22:18 {I testify} (\EgÏ marturÏ\). Commentators disagree keenly
about the words in verses #18,19. Charles rejects them as an
interpolation and out of harmony with the rest of the book.
Beckwith takes them to be John's own warning, drawn from #De 4:2
"to every man that heareth" (\panti tÏi akouonti\, dative of the
articular present active participle of \akouÏ\, which compare
#1:3). Swete properly holds these verses to be from Jesus
himself, still bearing solemn witness to this book, with warning
against wilful perversion of its teachings. {If any man shall
add} (\ean tis epithýi\). Condition of the third class with \ean\
and the second aorist active subjunctive of \epitithými\, with
\epi\ added with \auta\, as also in the conclusion \epithýsei ep'
auton\ (future active). This warning is directed against
perversions of this book, not about the New Testament or the
Bible as a whole, though it may be true there also. Surely no
warning was more needed when we consider the treatment accorded
the Apocalypse, so that Dr. Robert South said that the Apocalypse
either found one crazy or left him so.

22:19 {If any man shall take away} (\ean tis aphelýi\). Also
condition of the third class with \ean\ and second aorist active
subjunctive of \aphaireÏ\, with \apo\ repeated both in the
condition and in the conclusion (\aphelei apo\, future active
indicative of \aphaireÏ\ for the more usual \aphairýsei\). {Which
are written in this book} (\tÏn gegrammenÏn en tÏi bibliÏi
toutÏi\). Ablative neuter plural articular perfect passive
participle in apposition with \ek tou xulou týs zÏýs\ (from the
tree of life) and \ek týs poleÏs týs hagias\ (out of the holy
city). Such a man is unworthy of his inheritance.

22:20 {He which testifieth} (\ho marturÏn\). That is Jesus
(#1:2) who has just spoken (#22:18). {Yea: I come quickly}
(\Nai, erchomai tachu\). Affirmation again of the promise in
#22:7,12. On \Nai\ (Yes) see #1:7 for the Lord's assent to the
call. Then John expresses his absolute belief in the Lord's
promise: "Amen: come, Lord Jesus" (\Amýn, erchou, Kurie Iýsou\).
On \Amýn\ see #1:7. On \erchou\ see #22:17. Note \Kurie\ with
\Iýsou\. As in #1Co 12:3; Php 2:11. For Paul's confidence in the
deity of Christ and the certainty of his second coming see #Tit
2:13; 2Ti 4:8. \Marana tha\ (#1Co 16:22).

22:21 {The grace of the Lord Jesus be with the saints} (\hý
charis tou Kuriou Iýsou meta tÏn hagiÏn\). John's own
benediction, an unusual ending for an apocalypse, but suitable
for one meant to be read in the churches (#1:3f.). Grace is
Paul's unvarying word in conclusion of his letters, as is true of
#Heb 13:25. "The saints" or the consecrated (\hoi hagioi\) is
John's constant word for believers in Christ (#8:3f.; 11:18;
13:7,10; 14:12; 16:6; 17:6; 18:20,24; 19:8; 20:9). It is a good
word for the close of this marvellous picture of God's gracious
provision for his people in earth and heaven.