Down to Earth But Heavenly Minded

What does Revelation Chapter 22 mean?

At the end of chapter 21, John described the beauty of New Jerusalem. This depiction briefly concludes here.

John sees a river of the water of life. This contrasts with the pollution and decay seen during the tribulation. It also echoes the original state of the garden of Eden. Water and life are often intertwined in Scripture, especially in the writings of John (John 4:14; 7:37–38). This city also contains a tree of life, something from which fallen man was specifically barred after the fall (Genesis 3:22–24). The reference to the leaves being used for “healing” leads some to suggest that New Jerusalem will exist somewhere above earth prior to the end of the millennium, others see this as a symbolic reference to permanent, eternal health and life. Light, as well, is a crucial metaphor in the Bible, representing truth and knowledge (John 8:12; 2 Corinthians 4:6; Matthew 4:16). John also notes that all evil, darkness, and night are gone from this holy city (Revelation 22:1–5).

Revelation then ends its description of the future and returns to more immediate commands from Jesus. The angel commends what John has seen as accurate and worthy of trust. This is followed by a statement reiterating the idea that “I am” is coming soon. This might have confused John, seeing as the words are those of Jesus, but it had been the angel speaking up to that point. Perhaps in confusion, John starts to worship the angel, but is immediately corrected (Revelation 22:6–9).

John is then told not to “seal up” the words of Revelation. Unlike older prophets such as Daniel (Daniel 12:9), John’s visions come when there are few remaining events left between the prophecy and its fulfillment. These words are to be shared and understood, not guarded. The reference to evildoers and the righteous is not an endorsement of sin. Rather, it’s an expression that Jesus’ return is inevitable and unavoidable. This might be stated as “people can do whatever they want to, but the time is near, and Jesus is coming soon.” Likewise, we are reminded that those who demonstrate their rejection of Christ through persistent, unrepentant sin will find themselves separated from God (Revelation 22:10–15).

John completes Revelation, and the final words of the New Testament, by including another reassurance from Christ that these are His words, and His testimony. John appeals to readers to accept the offer Christ makes for salvation, echoing other such pleas in the New Testament (2 Corinthians 6:2; 1 Timothy 6:12; 2 Peter 3:9). John also warns against those who would add to or take away from the words of Revelation. This would include a literal editing of the text, but it also implies attempts to twist, ignore, or insert meanings or interpretations. While the dire warning is technically aimed at the book of revelation itself, that general principle is found elsewhere in reference to all of God’s inspired Word (1 Corinthians 4:6; Luke 4:1–13; John 10:35). John completes his message with a final statement from Jesus proclaiming His imminent return, and a prayer for grace (Revelation 22:16–21).

Chapter Context
This passage completes the description of New Jerusalem. Earlier chapters in Revelation described the final judgments against sin and death. Genesis chapter 3 described humanity’s loss of paradise; Revelation 22 describes paradise regained. Concluding remarks by Jesus begin in verse 6 and continue through verse 20. Verse 21 records the apostle John’s benediction, which marks the end of the New Testament canon.

Verse by Verse

Verse 1. Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb

A river as clear as crystal flows from the throne of God and the Lamb in New Jerusalem. Many of the judgments seen in the tribulation involved pollution of water. Ceremonial uncleanness was meant to symbolize moral filth. In the modern day, rivers and oceans are filled with trash and waste, but nothing unclean—physically or morally—can enter New Jerusalem (Revelation 21:27). The river that flows from the throne is perfect and pure. Fresh water will pour through the city.

Because it is the water of life and crystal clear, this river also symbolizes the nature of God and the Lamb. They are “holy, holy, holy,” as the seraphim and the four living creatures declare (Isaiah 6:3; Revelation 4:8). Ezekiel 47:1, 12 describes a similar river that flows from the temple in Jerusalem. Alongside the river, Ezekiel saw all kinds of trees for food. The rivers seem similar, but they are different. The one the apostle John saw is in New Jerusalem. The one Ezekiel saw flows from the temple in the millennial Jerusalem. There is no temple in New Jerusalem (Revelation 21:22). However, both rivers are sourced in God.

Context Summary
Revelation 22:1–5 provides further details of New Jerusalem, which was introduced in the preceding chapter. Based on the language used, some interpreters debate whether New Jerusalem will exist during the thousand-year reign of Christ, providing sustenance for those who live on the earth; or, if it will only appear after the end of the millennium. Either way, in New Jerusalem eternal conditions exist in perfection and peace.

Verse 2.through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month. The leaves of the tree were for the healing of the nations.

The river in New Jerusalem flows down the city’s main street. It may divide and flow around the tree of life. Or perhaps a row of trees flanks the river on each side and produce twelve kinds of fruit, a different fruit each month. There is great meaning attached to the use of a tree: this evokes images of the garden of Eden, where God had originally placed mankind and a tree of life.

The leaves of this tree possess medicinal properties that benefit the nations. If this depiction includes part of the millennial reign of Christ, then earth’s regenerate rulers likely shuttle to New Jerusalem to acquire these leaves and carry them back to earth. That would coordinate with the longevity which characterizes life in the millennium. Isaiah 65:20 indicates that a person who dies at age one hundred during the thousand-year reign is young.

Early in human history longer life spans were the norm (Genesis 5), but the advance of sin in the human race and the curse on mankind reduced the life expectancy. With the curse removed by Christ’s victory and sin held in check, food will be nutritious, disease will be infrequent, and longevity will return. In eternity, of course, there will no longer be any death, at all (Revelation 20:14).

Verse 3. No longer will there be anything accursed, but the throne of God and of the Lamb will be in it, and his servants will worship him.

Adam’s sin brought the curse of laborious work and death on the human race. When Adam sinned, God told him: “Cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field. By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return” (Genesis 3:17–19).

This curse will not apply to life in the eternal state, and life will be blissful and productive. The throne of God and the Lamb will be in the eternal city, and God’s people will serve and worship God. Service for God is never fruitless if we serve Him with gladness and rely on Him for the results. Paul told the Corinthians, “…in the Lord your labor is not in vain” (1 Corinthians 15:58).

Verse 4. They will see his face, and his name will be on their foreheads.

One of the beatitudes promises that the pure in heart will see God (Matthew 5:8). John 1:18 declares that no one has seen God at any time, but that situation no longer exists in the heavenly city. God’s redeemed, glorified servants will see His face, as Revelation 22:4 tells us. Although New Jerusalem is a beautiful place, undoubtedly the best thing about it is the privilege given to God’s servants to see His face. The experience suggests a degree of intimacy previously unknown.

Further, God’s name will be on His servants’ foreheads. This might be a poetic reference, or a literal physical seal. God’s “name” stands for His character and His ownership of His servants. In the tribulation unbelievers received the mark of the beast on their foreheads as a pledge of their loyalty to him (Revelation 13:16–17). Throughout eternity God’s servants will demonstrate their loyalty to the One who redeemed them.

First Peter 1:18–19 reminds us that we were redeemed with the precious blood of Christ. It is appropriate that we should not wait until heaven to serve Him. He gave His all for us, therefore we should give our all to Him.

Verse 5. And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.

Once again, John reports that night will not exist in the eternal city. Further, there is no need of lamp or sunlight because the Lord God is the city’s source of light (Revelation 21:23). Ancient cities had only fire to create light, making it difficult to drive away the darkness of night. Occasionally, modern cities experience blackouts that plunge residents into darkness and disrupt their everyday way of life. Great joy erupts when power is restored. But a blackout will never occur in New Jerusalem.

Also, God’s servants will reign forever and ever. At the beginning of human history, God placed Adam over the created earth. Adam’s responsibility was to rule the planet as God’s steward (Genesis 1:28–30), but his failure to obey God’s command regarding the fruit from the tree of the knowledge of good and evil resulted in a curse on the earth (Genesis 3:17–19). When God creates a new heaven and a new earth, He gives redeemed mankind the privilege of ruling with Christ over His creation. Paul told the young pastor, Timothy: “If we endure, we will also reign with him” (2 Timothy 2:12).

Verse 6. And he said to me, “These words are trustworthy and true. And the Lord, the God of the spirits of the prophets, has sent his angel to show his servants what must soon take place.”

This verse marks a shift from the description of New Jerusalem to the issuing of promises and exhortations. The angel that spoke with John assured him that the words of the book of Revelation are reliable and true. God, whose Spirit moved the prophets of old to speak (2 Peter 1:21), guarantees the truthfulness of the book of Revelation. He dispatched His angel to reveal to His servants the events that would take place soon.

Occasionally, a religious figure leads his or her followers astray by declaring falsehoods about the future. Some religious figures even set a date when Jesus will return. Their persuasiveness may even lead their followers to sell their homes and gather on a hilltop to await our Lord’s return, but in the end, life goes on without those false prophecies coming true. The book of Revelation doesn’t set precise dates, and God does not allow man to be so specific in our knowledge of the end times (Matthew 24:36). Rather, God discloses enough about the future for us to live each day realizing it may be the day of Jesus’ return in the air. Every day, as we wait, we need to live righteously and serve the Lord diligently.

Context Summary
Revelation 22:6–13 moves on from the description of life in New Jerusalem (Revelation 21:9—22:5) and focuses on Jesus’ return. This marks the end of John’s visions of the future, returning to more immediate instructions for Christian believers; this is the epilogue to the book of Revelation. Both the beginning and closing of Revelation offer a blessing (Revelation 1:3; 22:7). Both stress the importance of keeping the prophecy being given (Revelation 1:3; 22:7). And both identify Jesus as the Alpha and Omega (Revelation 1:8; 22:13).

Verse 7. “And behold, I am coming soon. Blessed is the one who keeps the words of the prophecy of this book.”

The translated words of this verse have produced controversy. Here, in English, Jesus promises to return “soon.” The Greek word translated here is also used in Revelation 22:12, and 20: tachy. This word may also be translated “quickly.” This means Jesus’ emphasis here is on the nature of His return, rather than the schedule of His return. The prospect of the imminent return of our Lord should motivate every Christian to long for His return and maintain personal purity, just as Jesus is pure (1 John 3:2–3).

Those who neglect the warnings of Revelation deprive themselves of the blessings it promises. This promise of blessing is the sixth beatitude in this message (Revelation 1:3; 14:13; 16:15; 19:9; 20:6; 22:14). A blessing was stated at the beginning of the message (Revelation 1:3) and this sixth blessing is found near the close. A seventh blessing is announced in verse 14. We may not understand perfectly everything that is written in Revelation, but we will find blessing if we study it and seek to follow what information it gives us.

Verse 8. I, John, am the one who heard and saw these things. And when I heard and saw them, I fell down to worship at the feet of the angel who showed them to me,

This is another curious instance were John seemingly does something foolish by attempting to worship an angel (Revelation 19:10). Whether this was a matter of mistaken identity, or simple error, the angel is quick to correct John’s mistake (Revelation 22:9). John knew that the first commandment forbade the worship of anyone or anything but God. He should have realized—or remembered—that worshiping an angel is sin. However, whether out of shock, confusion, or simply an overwhelmed spirit, he was ready to worship the angel who showed him scenes in Revelation. One possible explanation is that John mistook the words of verse 7 as coming from the angel: he might have thought “I am coming soon” meant that Jesus had taken the form of that being while speaking to John.

Authors seldom disclose their faults—especially when they’re inventing stories. Yet John admitted this mistake, adding credibility to his writing. Biblical authors, like John, wrote about their sins in spite of risking a lower opinion of themselves. For example, Moses admitted that he was reluctant to represent God before Pharaoh. He claimed he could not speak, and he asked God to send someone else (Exodus 4:10–13). King David committed his sins of adultery and murder, but, after covering them for a while, he wrote about those sins and confessed them to God (2 Samuel 11:2–27; Psalm 51). It is evidence of biblical inspiration that the authors of inspired Scripture laid bare their sins.

Verse 9. but he said to me, “You must not do that! I am a fellow servant with you and your brothers the prophets, and with those who keep the words of this book. Worship God.”

To the angel’s credit, he told John he must not worship him. The angel explained that he was simply a fellow servant of God with John and his brothers in Christ, with the prophets, and with all who obey the words of Revelation. In a brief command, the angel implored John to worship God, instead. This is the second time John fell at an angel’s feet and tried to worship him, and it is the second time an angel rebuked him and told him to worship God (Revelation 19:10).

Given the context, we’re not sure if John fell down to worship as a spur-of-the-moment reaction, or some intentional effort. Either way, it reminds us that even God’s most faithful servants can be slow learners, or prone to making hasty mistakes! The worship of angels was not uncommon in the first century. Paul rebuked the worship of angels, a sin that had crept into the Colossian church. He wrote in Colossians 2:18: “Let no one disqualify you, insisting on ascetism and worship of angels, going on about visions, puffed up without reason by his sensuous mind.”

Verse 10. And he said to me, “Do not seal up the words of the prophecy of this book, for the time is near.

The prophet Daniel was informed that his “words [were] shut up and sealed until the time of the end” (Daniel 12:9), but John was told not to seal the words of the prophecy of Revelation (Revelation 22:10). For Daniel, innumerable events needed to transpire before his prophecy would be fully meaningful. For John’s Revelation, no events needed to occur because the time was near. He had seen or heard everything relevant which would take place in the end time. Even if specific details were unclear, or yet to be fully realized, the message was ready for mankind to hear and understand.

No one knows when the Lord will return (Matthew 24:36), but the doctrine of imminence (Revelation 22:7) teaches the rapture could occur at any moment (1 Thessalonians 4:13–18). We don’t have to wait for any signs to be fulfilled to recognize this as the next major event in God’s timeline. The signs Jesus mentioned in Matthew 24 primarily occur after the rapture, in the tribulation, before Jesus returns to earth in a blaze of glory (Revelation 19:11–16).

Verse 11. Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy.”

The angel said to John: “Let the evildoer still do evil, and the filthy still be filthy, and the righteous still do right, and the holy still be holy” (Revelation 22:11). The point being made here is not that evil is to be encouraged. Rather, the angel’s words are a statement of inevitability: people can do as they choose, but God will not change His plans.

In the context of death and the end times, this is a dire warning. Unbelievers who reject the gospel do not receive a second chance to be saved if they die. Eternity does not change anyone’s status. The person who dies in an unsaved condition will be unsaved throughout eternity, and the saved person will be saved throughout eternity.

When Jesus returns, He will reward the righteous but punish the unrighteous. Daniel 12:10 states that in the end time “Many shall purify themselves and make themselves white and be refined, but the wicked shall act wickedly.” Someday it will be too late for the unsaved to change their destination by repenting and believing in Jesus. Hebrews 3:15 implores: “Today, if you hear his voice., do not harden your hearts.”

Verse 12. “Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done.

Again, Jesus delivers a promise to return “soon,” which is from a Greek word that more accurately means “quickly.” This has more to do with how Jesus is coming than when. His return will be sudden and unpredictable (Matthew 24:36).

Also, this promise includes the fact that God will recompense each person according to his deeds. Faithful believers may anticipate rewards, but unbelievers must face punishment. When the apostle Paul neared execution, he looked forward to receiving the crown of righteousness that the Lord would award to him. He added that he would not be the only one to receive this reward. He said all who have loved Jesus’ appearing will also receive the crown of righteousness (2 Timothy 4:8). Other crowns (James 1:12; 1 Peter 5:4) are promised to faithful believers that will likely be awarded at the Judgment Seat of Christ.

Second Corinthians 5:10 states: “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” This is often referred to as the “Bema seat,” and is not the same as the judgment given to those who reject Christ. Unbelievers will be judged at the great white throne and be sentenced to eternal suffering in the lake of fire (Revelation 20:11–15).

Verse 13. I am the Alpha and the Omega, the first and the last, the beginning and the end.”

Jesus identifies Himself as the Alpha and the Omega: the first and last letters of the Greek alphabet. He explains He is the first and the last, the beginning and the end. Previously in Revelation Jesus employed this same description of Himself (Revelation 1:8; 21:6). As the Alpha and Omega, He existed before creation and was with God in the beginning (John 1:1). He is, therefore, eternal.

Often in John’s Gospel Jesus refers to Himself as the “I am;” present tense (John 6:35; 8:12; 11:25). He told His foes He and His father are one (John 10:30). His enemies recognized that Jesus claimed to be equal with God, so they picked up stones in order to stone Him to death (John 10:31). They believed He had committed blasphemy. However, long after the present creation passes away, Jesus will still exist because He is eternal. By grace, the eternal Son of God bestows eternal life on all who believe on Him (John 3:36; Romans 6:23).

Verse 14. Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates.

The washing of robes as mentioned here is a metaphor for purification from uncleanliness, meaning sin. This verse pronounces a blessing on those who are cleansed from their sin—a reference to those who are saved through their faith in Christ (Ephesians 1:7). This is the seventh blessing given in Revelation. The previous six are in 1:3; 14:13; 16:15; 19:9; 20:6; and 22:7. The righteous are allowed into the eternal city, New Jerusalem, and have access to the tree of life.

By washing His disciples’ feet, Jesus provided an object lesson about spiritual cleansing. Peter objected at first and then when Jesus told Him, “If I do not wash you, you have no share with me” (John 13:8), Peter requested Jesus to wash his hands and head as well. Jesus replied, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you” (John 13:10). In one sense, Jesus was referring to the difference between a ritual and a “real,” full cleaning. He was also distinguishing between His true disciples and imposters such as Judas. The Christian is fully washed in the blood of the Lamb, but as he walks through life he sins occasionally and finds cleansing for sin by confessing it (1 John 1:9). He doesn’t have to be washed again in the blood of Christ.

Context Summary
Revelation 22:14–21 concludes the epilogue begun in verse 6. It contains promises, blessing, an invitation, a warning, and a benediction. The Old Testament closed with the promise that the sun of righteousness will arise with healing in its wings (Malachi 4:2). The New Testament closes with the promise that the ”bright and morning star” will come. Just as the morning star appears before the sun arises, so Jesus will come for the church before He returns to restore Israel to Himself.

Verse 15. Outside are the dogs and sorcerers and the sexually immoral and murderers and idolaters, and everyone who loves and practices falsehood.

Whereas the righteous may enter New Jerusalem, the unrighteous are barred from entering the city. They are described as dogs and sorcerers, sexually immoral and murderers, idolaters, and lovers and doers of falsehood.

“Dogs” was an insulting term the Judaizers applied to the Gentiles. In the first century, packs of wild dogs roamed through city streets and scavenged from trash and dead bodies. They were considered unclean. “Sorcerers” were those who practiced black magic, with an emphasis on drugs and potions. The sexually immoral committed adultery and fornication. Murderers snuffed out the lives of others. They disregarded the sanctity of human life and the fact that human beings bear the image of God.

Idolaters worship false gods, including material objects and even human beings. Those who bore the mark of the beast were idolaters because they worshiped the beast. Colossians 3:5 cites covetousness as idolatry, thereby identifying as idolaters those who worship money and what it can buy. Liars, too, are excluded from the eternal city.

The point of this verse is not to make an exhaustive list, or to suggest that “only” these sins are considered. The point is that those who persist in those types of behaviors—who reject Christ and refuse to repent—are going to find themselves separated from God in eternity. It’s also not a claim that such sins are unforgivable; Paul recalled that some of the Corinthians had practiced such abominable sins before God saved them (1 Corinthians 6:9–11).

Verse 16. “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.”

Jesus had sent His angel to deliver the message of Revelation to the apostle John. He said the message of Revelation is “for the churches.” Presumably, churches should be teaching and heeding the contents of this last book of the Bible. To ignore the book of Revelation is tantamount to rejecting the gift Jesus has presented to the churches.

This verse also tells us Jesus is “the root and the descendant of David” and “the bright morning star.” Jesus was born as a descendant of King David (Matthew 1:1, 6–16) He is the rightful heir to the kingdom God promised to David (2 Samuel 7:12–16). The angel Gabriel prophesied that Jesus would reign over His kingdom from the throne of His father David (Luke 1:31–33). But Jesus is also “the bright morning star.” Malachi 4:2 promises Israel that the sun of righteousness will arise with healing in its wings. Revelation 22:16 identifies Jesus as “the bright morning star.” Just as the morning star appears before the sun rises, so Jesus will come for the church before he returns to restore Israel to himself.

Verse 17. The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price.

The apostle Paul affirmed the truth that salvation is a free gift (Ephesians 2:8–9). This verse extends the final invitation to sinners to come to Christ and quench their spiritual thirst. The Holy Spirit extends this invitation through the Bride, the church. Those who come to Christ drink the water of life freely.

During His earthly ministry, Jesus met a spiritually thirsty woman at a well. Her reputation was wretched and she drew water alone and at an inconvenient time of day. Jesus asked her for a drink of water and engaged her in a conversation about water. He told her that water from Jacob’s well would quench thirst only temporarily but the water He offered would quench thirst forever: salvation curing a spiritual thirst (John 4:13–14). The woman responded gladly to Jesus’ offer of living water. Soon she brought the people of the city to the well to “come, see a man who told me all that I ever did. Can this be the Christ?” (John 4:29).

Verse 18. I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book,

This verse offers a stern warning not to add to the words of Revelation; the next verse also condemns those who would attempt to censor it. Adding to the book of Revelation brings God’s judgment: plagues will fall on the one who adds to Revelation. This might take the form of attempting to add words or prophecies in a very literal way. It might also refer to those who try to make this writing say things it does not say: warping the text for their own ends.

Adding comments, content, or interpretations which minimize Revelation’s commands and promises is tantamount to calling the Holy Spirit, who inspired the book, a liar. When Moses gave God’s statutes and rules to Israel, he warned, “You shall not add to the word that I command you, nor take from it, that you may keep the commandments of the LORD your God that I command you” (Deuteronomy 4:2). Also, in Deuteronomy 12:32, the Lord warned: “Everything that I command you, you shall be careful to do. You shall not add to it or take from it.” Proverbs 30:5–6 says, “Every word of God proves true…Do not add to his words, lest he rebuke you and you be found a liar.”

God’s Word is perfect and authoritative and needs no human additions. A message as complex as Revelation, in particular, cannot be manipulated without risking severe error. Though this warning is technically in reference to Revelation itself, the general principle is a good one to apply across all of Scripture (1 Corinthians 4:6).

Verse 19. and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.

In the prior verse, God warned against “adding” to Revelation, presumably by either adding to the text or trying to force in meanings which the Holy Spirit did not intend. God’s warning here extends to those who detract from the book of Revelation and presumably from all Scripture. As with the prior warning, this can be taken to mean editing the text, or trying to explain away or misinterpret those aspects of the message we don’t like (1 Corinthians 4:6).

Those who take away from God’s Word will not share in the tree of life or have access to the eternal city. Second Timothy 3:16–17 declares that “all Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.”

Anyone who detracts from Scripture hurts not only others but also himself. We need the entire body of Scripture to believe right and to behave right. We dare not reject passages of Scripture because they convict us or contradict what we believe. We cannot choose to believe some passages are from God and others are not. We must never read Scripture as if we’re prepared to use scissors to cut out what we don’t like. A modern tendency is to consider a passage God’s Word only if it speaks to us. Scripture is God’s objective truth and not subject to human opinion.

Verse 20. He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus!

In this verse we read Jesus’ affirmation that He is surely coming “soon.” As with similar statements in Revelation, this is translated from the Greek word tachys, which most literally means “quickly.” This is more a statement on the way Jesus will return than a claim about when He will return. While there are no more major events left preceding His return, we cannot claim to know exactly when that moment will arrive (Matthew 24:36).

His coming may be soon—today or tomorrow, but the time of Jesus’ return is locked up in the counsels of God. Whenever He comes, the event will occur quickly. First Corinthians 15:52 describes the event as occurring “in a moment, in the twinkling of an eye.” John and the other disciples heard Jesus promise: “I will come again and will take you to myself, that where I am you may be also” (John 14:3).

We also read the apostle John’s prayer: “Amen. Come, Lord Jesus!” Every prophecy regarding Jesus’ first coming was fulfilled literally, and every prophecy about His second coming will be fulfilled literally. Jesus’ promise to return must have encouraged John when he endured exile on the island of Patmos.

Verse 21. The grace of the Lord Jesus be with all. Amen.

John concluded the book of Revelation with a benediction: “The grace of the Lord Jesus be with all. Amen.” The grace of our Lord saved John and sustained him during his exile at Patmos. It also provided him with the privilege of seeing sights of God and His position in heaven, and the privilege of learning and writing about the Lord’s future plans.

It is completely by the grace of our Lord Jesus that God saves sinners, provides for all their needs, allows them to serve Him, and keeps them until the final day of redemption. When we reach heaven, we will not boast about what we accomplished on earth. We will sing about the grace that saved us, sustained us in every trial, met our every need, secured our safe passage to heaven, and granted us the privilege of seeing our Savior face to face. Grace abolishes every human tendency to bask in self-glory, and it causes us to give God all the glory for what He has accomplished in our lives.

Book Summary
The word ”revelation” means ”an unveiling or disclosure.” This writing unveils future events such as the rapture, three series of judgments that will fall on the earth during the tribulation, the emergence of the Antichrist, the persecution of Israel and her amazing revival, as well as Jesus’ second coming with His saints to the earth, the judgment of Satan and his followers, and finally, the eternal state. This content, combined with the original Greek term apokalypsis, is why we now refer to an end-of-the-world scenario as ”an apocalypse.”

End of Chapter 22 and the book of Revelation.

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