Seventh-day Adventist Bible CommentaryRevelation 22

Pure river. The angel had shown John the exterior of the city (ch. 21:10), and now calls his attention to certain things in the interior. Compare Ezekiel’s description of the river (see on Eze. 47:1). Clear. Gr. lampros, “brilliant,” “bright.” Compare the use of the word in Luke 23:11; Acts 10:30; Rev. 15:6; 19:8; 22:16. Out of the throne. Compare on Eze. 47:1; Zech. 14:8.

Ellen G. White

Tree of life. Compare Ezekiel’s “many trees” (see on Eze. 47:7, 12). For the tree in the original Garden of Eden see on Gen. 2:9. For its subsequent history see 8T 288, 289. The tree is a symbol of eternal life from the source of life. Compare Rev. 21:10 with PP 62; GC 645, 648; EGW Supplementary Material on Rev. 22:2. Twelve … fruits. There will be a constant abundance, sufficient to fill all the life needs of the saved throughout eternity. Compare Eze. 47:12. Healing. Gr. therapeia, “service,” “healing,” sometimes, collectively, “household attendants.” There are only four occurrences of the word in the NT (cf. Matt. 24:45; Luke 9:11; 12:42). In classical Greek therapeia has the various meanings of “service,” “nurture,” “care.” For the function of the tree of life in Eden restored see references above under “tree of life.”

Ellen G. White

Curse. Gr. katathēma, “the thing [or “person”] cursed.” The word is probably to be distinguished from anathēma, a curse pronounced as a sentence upon some thing or some person. Throne. This suggests that God and Christ will reign in the city. This is possible because no accursed thing will be found there. Shall serve. Gr. latreuō, “to serve,” “to worship,” “to minister.” The word refers to normal, natural, spontaneous serving, and is distinguished from leitourgeō, the word that means official service, service in an appointed office (see Ex. 29:30, LXX).

Ellen G. White

See his face. An expression denoting intimate relations with another person, and mutual confidence. See Ps. 17:15; Matt. 5:8; Heb. 12:14; 1 John 3:2. Compare the experience of Moses (Ex. 33:20–23). In their foreheads. Rather, “upon their foreheads.” The divine name in the forehead is a symbol of ownership and authentication. The saints’ entire consecration in a life of worship to God is here stressed (see chs. 7:3; 13:16).

Ellen G. White

No night. This verse draws a word picture emphasizing the insignificance of created luminaries in the presence of God. These will pale into nothingness in the presence of the glory of the divine person (see on ch. 21:23).

Nichol, F. D. (1978). The Seventh-day Adventist Bible Commentary : The Holy Bible with exegetical and expository comment. Commentary Reference Series (Re 20:1). Washington, D.C.: Review and Herald Publishing Association.

Giveth them light. Textual evidence attests (cf. p. 10) the reading “will illuminate them.” This condition represents a re-establishment and recommencement of harmonious relations, which relations had been severed by sin. They shall reign. Compare ch. 5:10. This does not mean they will reign over one another, nor over other worlds. It is probably, rather, a figure of the felicity of the redeemed. No longer will they be under the oppressive hand of some persecuting power. They will enjoy the freedom and abundance of kings.

Faithful and true. A statement of the trustworthiness and genuineness of God’s revelation; the prophecy as given by the angel is authentic. Of the holy prophets. Textual evidence attests (cf. p. 10) the reading “of the spirits of the prophets.” The “spirits of the prophets” may be regarded as a reference to the prophets’ own spirits under the control of the Holy Spirit when they were in vision. The Holy Spirit illumined John’s spirit as He had the spirits of the OT prophets (see ch. 1:10). The entire Revelation is a testimony to the control of John’s spirit in vision by the Holy Spirit.

Quickly. The angel is quoting Jesus. The reference is to the second coming. See on ch. 1:1. Blessed. Another of the seven beatitudes of Revelation (cf. chs. 1:3; 14:13; 16:15; 19:9; 20:6; 22:14). The sayings. That is, the various counsels and warnings of the book.

Saw. The passage reads literally, “I John, the one seeing these things and hearing.” Fell down to worship. Perhaps as an act of homage, which act the angel rejected. The grandeur of the vision must have completely overwhelmed the prophet and made him feel extremely humble. Moreover, the angel had been quoting Jesus Christ as if the Lord Himself were speaking.

Fellowservant. See on ch. 19:10. Which keep the sayings. Compare ch. 19:10, where apparently the same group is described as “thy brethren that have the testimony of Jesus.” “The sayings of this book” are the testimony of Jesus (see on ch. 1:2). Worship God. See on ch. 14:7.

Seal not. This is opposite to the command given Daniel concerning his book (see on Dan. 12:4). The messages of the book of Revelation were not to be sealed, in view of the fact that “the time is at hand.” This had not been true in Daniel’s day. The words “seal not” are a negative statement that means, in substance, “Publish the sayings of the prophecy of this book far and wide.” The time is at hand. See on ch. 1:1, 3.

Ellen G. White

Unjust. The verse reads literally, “The one doing unrighteousness, let him do unrighteousness still; and the filthy one, let him be made filthy still; and the righteous one, let him do righteousness still; and the holy one, let him be made holy still.” These words are especially applicable to the time when each person’s future is irrevocably settled. Such a decree comes at the close of the investigative judgment (see on ch. 14:7). Some see a wider application in these statements by comparing them with the words of Christ in the parable of the Tares: “Let both grow together until the harvest” (Matt. 13:30). The free will of man is not to be interfered with. Men are to be permitted to live the life of their own choosing, so that their true character may become apparent. Each

person of each age will be made manifest in respect to the class in which he belongs, at the second coming of Christ.

I come quickly. See on v. 7. Reward. Gr. misthos, “hire,” “wages,” “that which is due.” Compare the use of the word in Matt. 5:12, 46; 20:8; 2 Peter 2:13. To give. Gr. apodidōmi, “to pay off,” “to discharge what is due,” “to recompense.” Work. Gr. ergon, “an act done.” The singular number suggests that the word is used collectively of the acts that make up the life as a whole that a person has lived. The effects of the grace of Christ or of the rejection of that grace are also taken into account when the “work” of man is examined (see on Eze. 18:22, 24).

Alpha and Omega. These are the first and last letters of the Greek alphabet, used as descriptive of the Lord as the Creator of all things and as the beginning and final revelation of God to men (cf. on ch. 1:8). Beginning and the end. All created things owe their existence to Christ; all things find their end in relation to Him. Compare on Col. 1:16, 17. First and the last. The working out of the plan of salvation from first to last is bound up in Christ Jesus. The three titles of this verse gather up the activities of Christ in relation to man’s salvation (cf. on ch. 1:17).

Ellen G. White

Blessed. Another blessing upon the faithful (see on v. 7). That do his commandments. Important textual evidence may be cited (cf. p. 10) for the reading “that wash their robes.” A few manuscripts read “that washed their robes.” Of the early uncials (see Vol. V, pp. 114–116) only the Sinaiticus and the Alexandrinus contain this section of Revelation, and both of these read “that wash their robes.” Most of the minuscule manuscripts read “that do his commandments.” The ancient versions are divided in their readings, as are the patristic quotations. The two clauses are very similar in the Greek, and it is easy to see how a scribe may have mistaken the one clause for the other, although it is impossible to know certainly which was the original reading. The following transliteration will show the similarity: hoi poiountes tas entolas autou, “that keep his commandments.” hoi plunontes tas stolas autōn, “wash their robes.” In actual fact both readings suit the context and are in harmony with John’s teaching elsewhere. On the subject of keeping the commandments see Rev. 12:17; 14:12; cf. John 14:15, 21; 15:10; 1 John 2:3–6. On the subject of washing robes see Rev. 7:14, where a company of saints is described as having “washed their robes, and made them white in the blood of the Lamb.” Our title to heaven is the righteousness of Christ imputed: our fitness for heaven, the righteousness of Christ imparted, represented by the washed robes. The outward evidence of the righteousness of Christ imparted is perfect compliance with the commandments of God. Hence the two ideas of washed robes and obedience to commandments are closely related. In the light of the problems of translation here discussed, it would seem wise to build the foundations of the doctrine of obedidence to God’s commandments on those other passages of Scripture dealing with obedience on which no question of textual evidence has been raised. There are many such.

For a more complete study of this problem see Problems in Bible Translation, pp. 257–262. The Greek word for “robes” is stolai, used of outer, flowing garments, marking a man of distinction. Compare the use of the word in Mark 12:38; 16:5; Luke 15:22; 20:46. The same Greek word is used in the LXX for the holy garments of Aaron and his descendants (Ex. 28:2; 29:21). Our English word “stole” is derived from stole. “Stole” originally designated a long, loose garment reaching down to the feet; later, an ecclesiastical vestment of silk, worn around the neck and falling from the shoulders. Right. Gr. exousia, “liberty,” “privilege,” “right.” It is to be the saints’ privilege and liberty to partake of the tree of life and to enjoy immortality with Jesus Christ (cf. on v. 2). Enter in. This is a further privilege. The New Jerusalem is to be the capital of the new earth (see GC 676).

Ellen G. White

Dogs. A figure for a vile, shameless person (see on Phil. 3:2). Sorcerers. For the category of sinners here enumerated see on ch. 21:8.

I Jesus. Jesus authenticates the revelations recorded in the Apocalypse. See on ch. 1:1. Mine angel. See on ch. 1:1. Root and the offspring of David. See on ch. 5:5. The bright and morning star. The figure is probably taken from the prophecy of Balaam (Num. 24:17). Compare Peter’s reference to Christ as the “day star” (2 Peter 1:19). The messages to the churches of all ages can have no greater authentication than that here given.

Spirit. The Holy Spirit, the one who energizes the Christian life of the believers, who gives them the strength to live the victorious life, to overcome the devil, and to go safely through the time of trouble. Bride. Doubtless the same figure here as in ch. 21:9, 10 (see comment there). Say. Or, “are saying,” or “keep on saying.” Come. Most commentators consider this a response to the promise of Jesus in v. 12, “Behold, I come quickly.” Christ is petitioned to fulfill His promise. This is a possible interpretation. It is possible also to understand the address as an appeal to the unbelieving world to accept the gospel. Him that heareth. The singular number designates the individual. Men will be saved as individuals, not as churches or congregations. Salvation is strictly personal. In the NT the word translated “hear” (akouō) generally carries the thought of hearing effectively, that is, of hearing and obeying the message heard. Such is its meaning here. Only those who hear and accept the message are qualified to repeat the call. See on Matt. 7:24. Let him. The singular suggests that each church member as an individual must add his cry of welcome, thus publicly displaying his eager longing for the second advent and his desire that others shall enjoy the blessings of Christ. Athirst. That is, for the things of God (cf. ch. 21:6). See on Matt. 5:6. Come. An exhortation for each needy one to take advantage of the promise of ch. 21:6. Whosoever will. The offer is universal. No one is excluded from the possibilities of salvation. Christ is a propitiation for the sins of the whole world (1 John 2:2). The false

doctrine that certain ones are elected to be lost is denied by the revelator’s statement (see on Rom. 8:29). Water of life. Whosoever wishes to inherit immortality is invited to take of it. The living water is offered to all (see on ch. 21:6; cf. Isa. 55:1–3). Freely. Or, “gratuitously.”

Ellen G. White

I testify. The speaker is Jesus (see v. 20). His testimony must be accepted. Every man. Man’s relation to God and His message is a personal matter. One cannot accept another’s responsibility in such things. Heareth. Not a reference to the mere falling of the sound of the words of this book upon one’s ear; rather, an allusion to one who hears and studies the import of the messages (see on ch. 1:3). Of the prophecy. John is speaking of additions to the book of Revelation, though the same would apply to any book of the Sacred Canon. Add. Compare Deut. 4:2; 12:32. Jesus is authenticating this book of the Revelation; He warns against deliberate changes in the message of the book. Josephus says concerning the 22 books constituting the Hebrew OT; “For, although such long ages have now passed, no one has ventured either to add, or to remove, or to alter a syllable” (Against Apion i. 8 [42]; Loeb ed., pp. 179, 180). God shall add. In justice, God can do no other than to give to each his due, in harmony with his works.

Take away from. The one who takes away from the words of the Revelation is equally guilty with the one who adds to the words (see on v. 18). Take away his part. The guilty one in this case will suffer three major losses: (1) the loss of immortality, and the consequent suffering of eternal death; (2) loss of any part in the corporate life of the city of the new earth; (3) loss of all the blessings and promises of the Revelation. A complete and staggering loss is here presented that nothing in this life can even remotely compensate for.

Ellen G. White

He which testifieth. That is, Christ. The specific reference is to the testimony in vs. 18, 19. Surely. Gr. nai, a term of strong affirmation, like the Old English “verily.” Quickly. The Master reaffirms the surety and imminence of His second coming (see chs. 3:11; 22:7, 12; see on ch. 1:1). Amen. Compare chs. 1:6, 7, 18; 3:14; 5:14; 7:12; 19:4. For the meaning of the term see on Matt. 5:18. This Amen is probably spoken by the apostle. If so it should be connected with what follows thus: “Amen, come, therefore Lord Jesus.” Come, Lord Jesus. Textual evidence may be cited (cf. p. 10) for the reading, “come, Lord Jesus Christ.” This exclamation is John’s response to the testimony of Jesus, who assures the apostle that He is coming quickly (cf. on ch. 1:1). John was probably reminded of that night in the upper room, more than half a century before, when he heard Jesus declare, “I will come again” (John 14:3), and of that day a few weeks later, on the Mount of Olives, when he had heard the angels say, “this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven” (Acts 1:11). Now, while in holy vision, John is given one last assurance that his blessed Lord is to return, and that, quickly. This assurance comes from the lips of his Master Himself, the faithful and true witness. His heart thrills at the words, and with eager

anticipation he looks forward to the day when in reality, not in vision, he will see his blessed Lord face to face.

The grace. This verse is a benediction, deep from the heart of the apostle, reaching out to all who read the words of his visions. The benediction is similar to that used by Paul in concluding his epistles (see Rom. 16:24; 1 Cor. 16:23; 2 Cor. 13:14; etc.). The words form a fitting climax to the canon of Scripture, appearing as they do at the end of the collection of sacred books as we know them. Christ. Important textual evidence may be cited (cf. p. 10) for the omission of this word. You all. Textual evidence favors (cf. p. 10) the reading “all the saints.” Textual evidence may also be cited for the reading “the saints.” The word “saints” occurs frequently throughout the Revelation (see chs. 5:8; 8:3, 4; 11:18; etc.). Amen. Textual evidence may be cited (cf. p. 10) for the omission of this word.