Rev 22:12-21 | RWP | e4.org | My reward is with me ( ο μισθος μου μετ' εμου ). It is Christ speaking again and he repeats his promise of coming quickly as in verse . He speaks now as the Rewarder ( ο μισθαποδοτης ) of . Cf. ; ; . To render ( αποδουνα ). Second aorist active infinitive of purpose of αποδιδωμ , to give back. Each will receive the reward according to his own work ( ; ; ).

‏ Revelation of John 22:12-21

My reward is with me ( ο μισθος μου μετ' εμου ). It is Christ speaking again and he repeats his promise of coming quickly as in verse 7. He speaks now as the Rewarder ( ο μισθαποδοτης ) of Heb 11:6. Cf. Re 11:18; Isa 40:10; 62:11.

To render ( αποδουνα ). Second aorist active infinitive of purpose of αποδιδωμ, to give back. Each will receive the reward according to his own work (Re 2:23; 2Co 5:10; Ro 2:26).

I am the Alpha and the Omega ( Εγω το Αλφα κα το Ο ). 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, η αρχη κα το τελος (the beginning and the end), while ο πρωτος κα ο εσχατος (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 αρχηγος κα τελειωτης της πιστεως (the author and finisher of faith). Christ was the Creator of the universe for the Father. So now he is the Consummation of redemption.

Blessed ( μακαριο ). This is the last beatitude of the book and "deals with the issues of the higher life" (Swete).

They that wash their robes ( ο πλυνοντες τας στολας αυτων ). Present active articular participle of πλυνω. See 7:14 for this very verb with στολας, while in 3:4 the negative statement occurs. Cf. 1Co 6:11.

That they may have the right ( ινα εστα η εξουσια αυτων ). Purpose clause with ινα and the future middle of ειμ (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 ( επ το ξυλον της ζωης ). "Over the tree of life." On εξουσια επ = "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 ( εισελθωσιν ). Purpose clause with ινα and the second aorist active subjunctive of εισερχομα parallel with ινα εστα (future).

By the gates ( τοις πυλωσιν ). Associative instrumental case of πυλων (21:12), "by the gate towers."

Without ( εξω ). Outside the holy city, with which compare 21:8, 27. Dustierdieck supplies an imperative: "Out, ye dogs."

The dogs ( ο κυνες ). 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 ( ο φαρμακο ). 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" ( εις το σκοτος το εξωτερον, 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 ( πας φιλων κα ποιων ψευδος ). An interpretation of πασιν τοις ψευδεσιν (all liars) of 21:8 and of ποιων ψευδος (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.

I Jesus ( Εγω Ιησους ). 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 ( επεμψα ). First aorist active indicative of πεμπω, used here in the same sense as αποστειλας 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 ( επ ταις εκκλησιαις ). For this use of επ 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 ( Εγω ειμ η ριζα κα το γενος Δαυειδ ). See 5:5 for "the root of David," to which John now adds το γενος 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 ( ο αστηρ ο λαμπρος ο πρωινος ). The Davidic King is called a star in Nu 24:17; Lu 1:78. This "day-star" ( φωσφορος ) 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).

The Spirit and the bride ( το πνευμα κα η νυμφη ). 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" ( Ερχου, present middle imperative of ερχομα, 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 ( ο ακουων ) as in 1:3.

Let him come ( ερχεσθω ). 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 διψαω, 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 ( ο θελων ). Even if not yet eagerly thirsting. This one is welcome also. For this use of θελω see Php 2:13.

Let him take ( λαβετω ). Second ingressive aorist active imperative of λαμβανω. In accordance with the free promise in 21:6, "freely" ( δωρεαν ) 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.

I testify ( Εγω μαρτυρω ). 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" ( παντ τω ακουοντ, dative of the articular present active participle of ακουω, 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 ( εαν τις επιθη ). Condition of the third class with εαν and the second aorist active subjunctive of επιτιθημ, with επ added with αυτα, as also in the conclusion επιθησε επ' αυτον (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.

If any man shall take away ( εαν τις αφελη ). Also condition of the third class with εαν and second aorist active subjunctive of αφαιρεω, with απο repeated both in the condition and in the conclusion ( αφελε απο, future active indicative of αφαιρεω for the more usual αφαιρησε ).

Which are written in this book ( των γεγραμμενων εν τω βιβλιω τουτω ). Ablative neuter plural articular perfect passive participle in apposition with εκ του ξυλου της ζωης (from the tree of life) and εκ της πολεως της αγιας (out of the holy city). Such a man is unworthy of his inheritance.

He which testifieth ( ο μαρτυρων ). That is Jesus (1:2) who has just spoken (22:18).

Yea: I come quickly ( Ναι, ερχομα ταχυ ). Affirmation again of the promise in 22:7, 12. On Να (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" ( Αμην, ερχου, Κυριε Ιησου ). On Αμην see 1:7. On ερχου see 22:17. Note Κυριε with Ιησου. 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. Μαρανα θα (1Co 16:22).

The grace of the Lord Jesus be with the saints ( η χαρις του Κυριου Ιησου μετα των αγιων ). 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 ( ο αγιο ) 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.