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Chapter Nine

The eternal kingdom of God and the Ages of Ages. Rev.21v1 to 22v21

The superiority, beauty and freshness of the new creation over the old creation.
The creation is new and better, and filled with love. "All things new." Rev.21v5.
The word “kainen,” “new,” which is used in, “a new Heaven and new earth,” “the holy city, new Jerusalem,” and “all things new,” is used in the same sense that it is used to describe the “new covenant,” “diathekon kainen,” in Heb.8v6,13. 9v15. and 12v24.. “Kainen,” speaks of something which is not only new, but also something which is fresh, and better. The first Heaven and the first earth are said to have “passed away,” “apelthan,” the aorist active indicative of “apechomai,” to go away, to pass away, to depart; the remaking of the new Heaven and earth could be either by renovation, or recreation, or by both.

The new Jerusalem becomes in truth the Holy City, a name which the old earthly Jerusalem, often did not deserve. Mt.4v5. 27v53. Gal.4v25,26. The eternal beauty of compassionate love, which is the nature of true holiness, is manifested in full in this holy city of God. The atmosphere of this city is pure and perfect love and fellowship. Anyone that would defile and pollute God’s Holy City, and beautiful kingdom, will be excluded from it. Rev.21v22-27. This heavenly Jerusalem is our real home. Heb.2v22-24. It is the abode of the bride of Christ.. Rev.3v12. 21v10. We read in Rev.19v7., that the bride had prepared and made herself ready, and in Rev.21v2., that the city, where the bride will live, had been prepared, “as a bride for her husband.” This is the fulfilment of our Lord's words in Jn.14v2., “I go to prepare a place for you.” However, this does not just speak of the place where we will live, it speaks even more of how the hearts of the heavenly citizens are being prepared for us.

In Rev.21v5., God the Father addresses, not just John, but the entire kingdoms of the blessed in earth and Heaven, “Behold, I make all things new,” “Idou kaina poio panta.” In Is.65v17., we read that there is a recreation of the earth and Heaven at Christ's second coming; here 1000 years later, God again recreates the earth and Heaven. Is.66v22. Ps.102v25-27. John is instructed to write (“grapson” as in Rev.1v11. 2v1,8,12,18. 3v1,7,14. 14v13.), for these words are “true and faithful,” “alethinoi kai pistoi.” Both adjectives are repeated in Rev.22v6. in the reversed order, “faithful and true,” “pistoi kai alethinoi,” and both adjectives are used to describe Jesus in Rev.3v14. and 19v11.. These prophecies are totally reliable and genuine, they are not fantasies. The glory and beauty of the kingdom of the King of love staggers the mind and defies the imagination. In God’s wonderful kingdom of love, there will be continual variety, progression, and development, and through God’s grace we will for ever enjoy a life of glorious fellowship and service. The glory of God’s kingdom in the ages of ages, is at present, quite beyond our comprehension, but if our present veiled experience of God’s kingdom is so glorious, what must the experience of that kingdom be like? There is no end to the riches of His grace, the greatness of His mind, and His wonderful plans for us.

The sea is no more, it is replaced by beautiful countryside and scenery, and the water of life. Rev.21v1.
Many people are sad when they read that there will be no sea, and some are unwilling to accept this plain statement , and they think that when it says there will be no more sea, that it is referring to the old sea, and that the sea may be changed like the earth and Heaven. However, a spiritual creation does not need a sea. The sea is no more, because the new vegetation is based upon more enduring spiritual elements, and derives its life from the being and life of God. The water and organic based vegetation and life has passed away, because they could no more stand the powers and energies of the kingdom of God, than the body of Moses could when he asked to see the face of God. Ex.33v20. The world will be even more beautiful and colourful with this spiritual material based creation. All will be new, fresh and better. The whole creation changes from a water based creation to a spiritual substance based creation; the trees and grass etc., are a spiritual creation that live off the presence of God. 1Cor.15v38-54. The changes will be exquisite, and transcendently more beautiful and beneficial than anything either we or even angels experience at present. There is water, but it is the water of life, a river proceeding from the throne, the like of which has never been seen by mankind on earth. Rev.22v1-3. This water of life flows from the being of God, it is as clear as a crystal, and cannot be contaminated by impurities like our present water. It is full of God's love, life and beauty, it is probably not constrained by the forces of gravity, and the invitation is given to all who are thirsty to come and drink of its freely flowing waters. Rev.22v17. This living water is far superior to the present seas and lakes which have been badly polluted by mankind. The present world has its temperature regulated by water within fairly narrow limits, the absence of water shows that the present constraints of temperature on the people and environment, no longer apply to the new creation.

No more tears or crying. In Rev.21v4., at the start of the ages of ages at the end of the Millennium, God repeats again His promise of Rev.7v17., which He made 1,000 years earlier, at the end of the great tribulation, that He will “wipe away all tears from their eyes.” Isa.25v7-9. God removes all the causes of tears, death, mourning, crying, wailing, and pain are all gone. “The work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.” Is.32v17.

In Rev.21v6., “It is done,” is better translated, “they have come to pass,” “gegonan,” the perfect active indicative of “ginomai,” to become, to take place, to come to pass. The perfect shows that God's promises and plans have not only been fulfilled and completed, but that their results also continue into the future. God repeats, as in 1v8., “I am the Alpha and the Omega,” and adds, “the Beginning and the End,” “he arche kai to telos,” this whole description is used of Jesus in Rev.22v13.. Jesus is called “he arche,” the first cause, in Col.1v18. and Rev.3v14.,” while here the Father is the First Cause, and the End, as in Rom.11v36. and Eph.4v6. See Is.44v6. 48v12. God is the most generous benevolent Giver. James.1v5,17. He gives the water of Life. Rev.7v17. 22v1,17. see Isa.55v1.. “Freely,” “dorean,” see Mt.10v8. Jn.4v10. Rom.3v24. Acts.8v20. Rev.22v17.

In Rev.21v7., our Lord adds another promise to those given to overcomers at the close of each of the letters to the seven churches in chapters 2 and 3. Those who overcome shall inherit all things and will have the Father as his God and be a son of God. A better promise than that given to Abraham, Gen.17v7., Solomon, 2Sam.7v14., and David.. Ps.89v26,27. Rev.21v3,4.

THE GLORY AND BEAUTY OF THE HOLY CITY, THE NEW JERUSALEM.
Carried away in the spirit. Rev.21v10.
One of the seven angels, who had received one of the seven vials of God’s wrath in Rev.15v1., carries John into the wilderness to see the harlot Babylon, and God’s judgement on that evil city, in Rev.17v1.. In Rev.21v9,10., one of these seven angels carries John “away in the spirit to a great and high mountain,” (Ezek.8v3. 40v2. Comp. Mt.4v8.) and shows him “that great city, the holy Jerusalem, descending out of Heaven from God.” (The seven angels who pour out the Vials, may not be the seven great angels that stand before God. See Rev.1v4. 5v6. 8v2. and Zech.4v10.) The bride, “numphe,” is seen in sharp contrast to the “porne,” the “harlot.” John is invited to see, “the bride the wife of the Lamb,” and sees the New Jerusalem, the place where the bride of Christ will live. The New Jerusalem was briefly mentioned in Rev.21v2., here from Rev.21v9 to 22v5., there is an extended description of the beautiful holy city The description of a bride has twice been used in Rev.19v7. and 21v2., here in Rev.21v9., we read, “the bride the wife of the Lamb,” “ten numphen ten gunaika tou arniou,” the Church, which has been like a bride in waiting, now comes into a full and perfect relationship with Jesus, her Lord.

The words, “He carried me away in the spirit,” “apenegken me en pneumati,” which are used in Rev.17v3., and here in Rev.21v10., are full of significance, and reveal what is possible in the Spirit-filled life. Paul had a similar experience of the glories of Heaven in 2Cor.12v1-4., and heard unspeakable words which it was not lawful for him to repeat. On that occasion, Paul said he did not know whether he was in the body, or out of the body, John, however, knew that he was “carried away in the spirit.” See also Rev.1v10. and 4v1,2., where John is said to be “in the spirit,” which preceded “the spirit of wisdom and revelation,” which conveyed these important prophetic revelations. Eph.1v17.

The enormous size of the New Jerusalem.
The wall is said to be “a hundred and forty and four cubits” high; that would be 216 feet high; which is low in comparison with the height of the city. “According to the measure of a man, that is, of an angel,” means though the city was measured by an angel, a human measuring standard was employed. The city “lieth foursquare,” as in Ezek.48v16,20., however, it is not clear if the 1500 miles (12,000 furlongs) is the combined measurement of each of the four sides and height, or the sum total. If the city was 1,500 miles square it would cover an area twice the size of India. If the city was 300miles square and 300 miles high, 1,500 miles in total, it would still be an enormous city. One thing is sure, it will be large enough for all. John.14v1ff.. Some say that the city is a cube, others think that it is pyramid shaped. The exact words that are used for the measurement of the city, “mekos,” length; “hupsos,” height; and “platos,” width, are applied to Christ's love in Eph.3v18., with “bathos,” depth, added.

The glory that pervades our eternal home.
The holy city, our heavenly home, glows with the indescribable dazzling radiance of the glory of God. God's very presence fills and permeates it and all the people within her. The brilliance of the light is likened to the most precious jasper stone, possibly the sparkling brilliance of a diamond, and with the pure clear crystalline brightness of a crystal; John is lost for words to describe the beauty and glory of what he saw. We see our Father's face and serve, “latreuousin,” and worship Him forever, and our bliss is complete. Rev.22v3,5 The city shines with a radiance like gold, and all kinds of precious stones are visible in its foundations. Eight of these stones are mentioned in the High Priest's breastplate. Ex.28v17-20; 39v10ff.; Eze.28v13; Isa.54v11f.. Swete sums up the colour of the stones as, blue stones, sapphire, jacinth, amethyst; green stones, jasper, chalcedony, emerald, beryl, topaz, chrysoprase; red stones, sardonyx, sardius; yellow stones, chrysolite. This description may not be totally correct, but the size, brilliancy, and great variety of these stones will have to be seen to be appreciated.

Twelve angels are at the twelve gates to the New Jerusalem, “gate,” is “pulon,” from “pule,” a large gate. Rev.21v12,13,15,25. 22v14. See Lk.16v20. Acts.14v13.. The names of the twelve tribes of Israel are written on the gates, one for each tribe, as in Ezek.48v30-35.. Rev.7v1-8. Twelve pearls, “dodeka margaritai,” are the gates of the city. Rev.21v21.

The twelve foundations have the names of the twelve apostles of the Lamb written upon them, twelve Israelites. Jesus had spoken of twelve thrones for the apostles. Mt.19v28. We wonder which name replaced that of Judas, was it Matthias, or Paul? The fact that the twelve apostles of the Lamb have their names in the foundation of the new Jerusalem, shows that the Christian Church has a prominent part in the running of God's kingdom. doubtless the faithful of the Old Testament will have their place in this kingdom and heavenly city. Though there does not seem to be the same distinction between earth and Heaven in the ages of ages, for God tabernacles with men on earth, and His heavenly city is transported to earth. This city is without doubt a literal city, and it is of the most tremendous proportions. Some think that this capital city of God's creation will be shaped like a pyramid, the Chinese beggar boys of Yunnan Fu saw it as three cities one on top of another, combined into one city. The thing that we need to note is that nothing that defiles shall enter it. Christian this is your home. Jn.14v1-6.

The Almighty Father and the Lamb are the Sanctuary and light of the new Jerusalem. Rev.21v22-25.
John did not see a temple sanctuary, “naon,” in the new Jerusalem, for God our Father and Jesus our Lamb are the Temple Sanctuary, and the whole city is filled with their Shekinah Glory and eternal presence, “For the Lord God the Almighty, and the Lamb are the Temple Sanctuary thereof.” In 2Cor.6v16., Paul tells us that at the present we are the sanctuary of God, but in that eternal kingdom, God the Father and the Lamb become our Sanctuary. We will then live, and move, and have our being in them in the fullest and truest sense. Acts.17v28. The atmosphere of Heaven will be filled with God and love, Finney said at his baptism in the Spirit that wave after wave of liquid love went over and over him, Heaven will be even better than his remarkable baptism in the Holy Spirit. Heaven's inhabitants will be bathed and satiated with the love of God. In Rev.21v3., God states that His tabernacle, “skene,” is with men, and He will dwell with them. “Dwell,” is “skenosei,” the future active indicative of “skenoo,” to tent, to dwell, to reside. God repeats His promise given in Rev.7v15., and in the Old Testament in Ezek.37.v27. Zech.2v10. 8v8., to eternally dwell with redeemed mankind. In Jn.1v14., “tabernacled” is “eskenosen,” the aorist of “skenoo,” speak of the incarnation of Jesus. When Jesus tabernacled amongst us, He hid the deity and glory of His being from all but His closest friends. Here in Rev.21v3., God the Father reveals the full glory of His being to us. Mt.1v23. (“Skene,” is used in Rev.13v6. 15v6., of the heavenly tabernacle of which the earthly tabernacle was a copy. Heb.8v2. 9v11.)

There shall be no night there. Rev.21v25. 22v5.
In both Rev.21v25. and 22v5., God tells us that there will be no night in the new Jerusalem, or need of sun or moon to light it, for the city is filled with the effulgent Shekinah glory of God and the Lamb, to such an extent that it puts to shame the light of the sun. Is.24v23. Rev.21v11.” Those who enter the city not only come under the shadow of the Almighty, they walk, live and move in God’s very presence and glory, a glory infinitely beyond the presence of God at the burning bush,. Those who live in and enter this city, will surely feel even more than Moses, that they need to take the shoes from off their feet, because they are standing on ground made holy with the divine presence. The choirs of angels and redeemed saints fill Heaven with beautiful melodies and glorious majestic joyful praise. This city is filled with God, and His love and joy. God created us so that He could share with us all the treasures of His being, knowledge, wisdom and love, and rejoice in them for ever.

The river of the water of life. Rev.22v1,2,17.
“A river of water of life,” “hudor zoes,” water of life, see Rev.7v17. 21v6. 22v17. and Jn.4v14.. The Garden of Eden had a river, but it cannot be compared with the beauty and glory of this river. Gen.2v10. We read in Ezek.47v1-12. and Zech.14v8,9., of a river flowing from the sanctuary in Jerusalem during the Millennium, but that appears to be ordinary water, not the spiritual water of life referred to here in Revelation. See Joel.3v18. This water is said to be as “bright and sparkling as crystal,” it shimmers and sparkles with Divine life. These living waters proceed out of the throne of God and of the Lamb. Jesus is said to share the Father's throne in Rev.3v21. 22v3, and Heb.1v3.. In Jer.2v13. God uses the metaphor of a fountain of life. Ps.36v9.

The tree of life. Rev.22v2.
There are obviously many trees of life, for they are on both sides of the river of life. “The tree of life,” “xulon zoes,” is spoken of in Gen.2v9,24., and Rev.2v7. and 22v14.. It bears, “twelve manner of fruits,” which are for “the healing of the nations;” the tree of life keeps the body of those who eat it in perfect health, and seems just as beneficial for spiritual bodies as human bodies. Adam's sin deprived us of the tree of life and so brought sickness and death into the world. Rom.5v12. In Rev.22v2., the word for “healing” is “therapeuo.” There will be no more pain and sickness, as the leaves of this tree will keep everybody at the peak of perfection. It is only given to the Trinity to have life in themselves, everybody else will have to derive their life from God. Jn.5v26. We read in Rev.22v14., that it is those who wash their robes, who are blessed and have the right to the tree of life. “Plunontes,” is the present active participle of “pluno,”. Rev.7v14.

There shall be no more curse. Rev.22v3.
“Christ has redeemed us from the curse of the Law, being made a curse for us.” Gal.3v13. There is no curse resting on believers in Jesus, Christ's blood has redeemed us, from the curse of the Law and every curse. Numb.23v23. In Rev.22v3., God says that when the ages of ages starts, the curse is finally and permanently lifted from creation. The noun “katathema,” here translated “curse,” is not found anywhere else in the New Testament, however Peter uses the verbs “katanathematizo,” in Mt.26v74., to utter curses against; and “anathematizo,” in Mk.14v71., to curse, when he invoked curses upon himself when he denied Jesus. The usual noun for curse, “anathema,” occurs in 1Cor.16v22. Gal.1v8. and Rom.9v3..

They shall serve Him: and they shall see His face,- they shall reign for ever and ever. Rev.22v4,5.
God's children serve God with unhindered service, “shall do him service,” is the future active of “latreuo,” which gives the continuous linear idea, “shall keep on serving.” In Rev.7v15., the present active indicative of “latreuo,” is used to describe the service and worship of God in Heaven. “ We read in Rev.22v4., “They shall see his face,” “opsontai to prosopon autou,” the humanity of Moses meant that this vision of God could not be given to him, because it would have caused his death. Exod.33v18-23. Jesus promised us that the pure in heart would see God face to face. Mt.5v8. Jn.17v24. 1Cor.13v12. See Heb.12v14. and Ps.17v15.. The face of God our Father is revealed in the face of Jesus. Jn.14v7-11. 2Cor.4v6. By beholding His glory we have been transfigured into His likeness. 2Cor.3v18. Rom.8v28-30. 1Jn.3v2,3.

They shall reign,” “basileusousin,” the future active of “basileuo,” this is referring to reigning in the eternal kingdom, not just the millennial reign of Rev.20v4-6.. See Rev.1v6. 2v26,27. 3v21. 5v10. Lk.22v30. The Divine Name is written on the foreheads of the overcomers as promised before. Rev.3v12. 7v3. 14v1. 22v4.

Nothing that defiles shall enter. Rev.21v27. 22v15.
We again read of those who will be excluded from the city and kingdom of God. A strong double negative, “ou me,” states that the gates of the heavenly city “shall in no wise be shut,” and that the nations bring their honour and glory into it. However, in Rev.21v27., the same strong double negative, “ou me,” states that nothing that is unclean and defiles will enter the heavenly city. “Anything unclean,” is “pan koinon,” and “koinon,” “unclean,” is used to describe something defiled or profane, as in Mk.7v2. and Act.10v14., not just what is common. Tit 1v4. “And he that. maketh an abomination and a lie.” “poion bdelugma kai pseudos;” “Bdelugma," speaks of something which is detestable and morally unclean. See Rev.21v8. “Abominable,” “ebdelugmenois,” the perfect passive participle of “bdelusso”, only occurs here and Rom.2v22., in the New Testament. It describes those who are defiled with evil. Titus.1v16. We also read in Rev.21v27., that those who make a lie, “poion pseudos,” are excluded from this city and kingdom; this is again repeated in Rev. 22v15., where “every one loving and doing a lie.” “pas philon kai poion pseudos,” is said to be outside of the city and kingdom. We read in Rev.21v8., that “all liars,” “pasin tois pseudos,” will be in the lake of fire and brimstone.

In Rev.22v15., God says the dogs, “hoi kunes,” are outside of the holy city, and God's kingdom. This speaks of impure sense-dominated people, not literal dogs, but people like the untamed and vicious scavenging dogs of the Oriental world, who live off the filth of the world. Rev.21v27. 2Kings.8v13. Ps.22v16,20. Mt.7v6. Phil.3v2. When our Lord spoke to the Syrophenician woman in Mt.15v26,27. and Mk.7v27,28., he used “kunarion,” which is a diminutive used to describe a beloved pet lap dog.

In Rev.22v15., God again mentions, “the sorcerers,” as being “outside” the holy city, which is the same as Rev.21v8., where they are said to be, “in the lake that burns with fire and brimstone, the second death.” Jesus spoke of “the outer darkness” as the place where the lost are sent. Mt.8v12. 22v13. 25v30. Jesus three times states in the Majority Text of Mk.9v44,46,48., “Where their worm dieth not, and the fire is not quenched.” Jesus is informing us that the evil the wicked love, in Hell will turn upon them and attack their inner being, and becomes like a tormenting gnawing worm within them. Jesus states that wicked people will be in Hell because they still love the evil that caused them to be confined there, even though it is like a tormenting, gnawing worm inside them that never dies. Is.66v24. God again singles out, “every one that loves and makes a lie,” as in Rev.21v8., when He said that “all liars” would be in the lake of fire, and Rev.21v27., which states that those who make an abomination or lie will not be allowed to enter and defile the New Jerusalem. Satan uses lies to corrupt the worldling. Jn.8v44. Rom.1v25. 2Th.2v9-12. Lies should have no place in a Christian’s vocabulary. Eph.4v25.

Our Lord's personal testimony to the Revelation.
In Rev.22v16., Jesus gives a personal verification that the Revelation is from Himself. Christ speaks as, “The root and the offspring of David;” here “the offspring,” is added to, “the root of David,” of Rev.5v5.. This is a reference to the prophetic promise of Is.11v1,10., that “a root out of Jesse,” will set up the Millennial kingdom, and again restore Israel to their land. Is.11v1-12. Mt.22v42-46. In Rev10v4., God told John to seal the revelations of the seven thunders; but here in Rev.22v10., John is told not to seal the rest of the prophecies of the book, for they are open for all to read. Rev.1v3. 13v18. 17v9.

Jesus the bright and morning star.
In Rev.22v16., Jesus describes Himself as, “ho aster ho lampros ho proinos,” “the bright, the morning star,” which shall rise in the darkness of the night, to shed His light on the world. In 2Pet.1v19., Peter describes Jesus as “the day-star,” “phosphoros,” which is derived from “phos,” light, and “phero,” to bring; this is the same as the Hebrew “heylel” 1966, in Is.14v12., the “Day-star,” or “Morning-star,” (from hâlal, to shine), translated by the Latin “Lucifer” in the King James Bible. “Day-star” was the name that God gave to Satan before he fell. Is.14v12-17. Through deceit, and lust for power, the “Light-Bringer” became the Prince of Darkness. In Rev.2v28., Jesus promises to give “the morning star” to those who overcome, which appears to be Himself, Christ is the Light of the world. Jn.1v9. 8v12. Balaam prophesied that a star would come out of Jacob.Num.24v17. In Lk.1v78., the Majority Text informs us that Zechariah prophesied the amazing fact, that “the Dayspring from on high hath visited us,” when God the Word was a three month foetus in Mary's womb. “Dayspring,” is “anatole,” which literally means, “rising from on high.” See Mal.4v2.

God's open invitation to all thirsty souls.
The invitation is given to every thirsty person to come to drink. “Dipsao,” is used for spiritual thirst in John 6v35. and 7v37. and for those thirsting for the water of life in Rev.21v6. and 22v1. See Isa.55v1.. The drinking of this heavenly water depends on the will, “He that will,” “ho thelon,” and the active taking of this living water, “let him take,” “labeto,” the aorist active imperative of “lambano.” This water is freely offered to all in Rev.21v6.. God is not willing that any should perish, but that all should come to repentance and live. 2Pet.3v9. The invitation is open to all, the response is our personal responsibility.

The hearers personal choice of judgement or a benediction. Rev.22v18-21.
God warns all who read this book to take it seriously; those who trifle with its words will reap the most dreadful consequences. Rev.22v18,19. The Lord Jesus promises to come quickly to fulfil these prophecies. This could be looked at in the light of 2Pet.3v7-9., God's experience of time is not the same as ours, or it could mean that when the prophecies in this book come to pass, then the coming of the Lord will be near. Mt.24v33. However, whichever view we take, let us live in such a way that the prayer of John is ever upon our lips, and in our hearts, “Amen. Even so, come, Lord Jesus.”

In Rev.22v18,19., our Lord gives a solemn warning against perverting the prophecies of Revelation. Jesus addresses this warning to the hearers of this book, and not just to copyists or expositors of the Revelation. Commentators who distort the prophecies of Revelation do not accept our Lord's warnings in these verses, and state that Jesus did not say these words. However, it is our Lord Himself who testifies and bears solemn witness to this book, and gives the strong warning against perverting its truths and prophecies. Jesus is not referring to the New Testament, or to the Bible as a whole, though similar warnings are given elsewhere concerning rejection, corruption and perversion of the Scriptures. This warning has certainly been needed, and often little heeded, if we are to judge from the many wilful perversions that Revelation has received at the hands of both copyists and expositors. Our Lord warns that plagues and the loss of the tree of life and our heavenly inheritance are possible through perversion of this book. We need to tremble at this Word of the Lord. Is.66v2.

The Holy Spirit and the bride, cry ceaselessly, with intense personal desire for Jesus to return, “come,” is “erchou”, the present middle imperative of “erchomai”, which Jesus had just promised twice to do. Jesus had warned the seven churches in Asia that He would come quickly to deal with the problems and wickedness in them. Rev.2v5,16. 3v11. This obviously had an almost immediate fulfilment. However, when Jesus promises in Rev.22v7,20., “and behold, I come quickly.” the adverb “quickly,” “tachu” 5035, can be interpreted to mean a much longer time period. It can be viewed in the light of eternity and the time scale of God, as Peter warns in 2Pet.3v7-9., and Moses states in Ps.90v4.. Jesus could also be simply saying, as He did in Mt.24v33., that when these prophecies start to come to pass, His coming will be “near, even at the doors.” Mk.13v29. Lk.21v31. John expresses total confidence and joy in our Lord's promise to return quickly and prays, “Amen: come, Lord Jesus.” In 1Cor.16v22., “Maranatha,” is the Aramaic equivalent of the prayer of John, “come, Lord Jesus.” Paul loved, longed, and looked forward to our Lord's second coming, and so should we. 2Tim.4v8. Tit.2v13.

John follows Paul’s example and finishes Revelation with a benediction of grace upon all who have listened to the reading of the book. “The grace of the Lord Jesus be with all the saints.” Rev.22v20,21. Heb.13v25. The Received Text reads, “with you all,” the Majority Text reads, “with all the saints.” “The saints,” “hoi hagioi,” is John's usual description for believers in Revelation. Rev.8v3,4. 11v18. 13v7,10. 14v12. 16v6. 17v6. 18v20,24. 19v8. 20v9. All who read this book with an open seeking obedient heart will have a special benediction upon them. “Blessed is he that keepeth the words of the prophecy of this book.”

WE ARE SAVED BY GOD’S GREAT GRACE, NOT BY THE LAW. Rev.22v14.
In Rev.22v14., “Blessed are those who do his commandments,” is taken by some to mean a return to the rigors and bondage of the Law. However, there is good evidence that this verse should read, “Blessed are those who wash their robes.”

The evidence that “blessed are those who wash their robes is the correct reading in Rev.22v14.
The Critical Texts, Aleph and Codex A; about 15 minuscules, including 1006, 2020, 2053, the Old Latin ar, c, dem, div, haf; the Vulgate; the Coptic Sahidic; the Ethiopic; Athanasius; Fulgentius; Aspringius; Ps-Ambrose, and Haymo, read, "Blessed are those who wash their robes;" "Makarioi hoi plunontes tas stolas auton;" "plunontes is the present active participle of "pluno" "to wash;" the same verb that is used with "stolas" in Rev.7v14.. In Rev.3v4. the negative statement occurs and Jesus says that only few in Sardis had white garments, the rest had defiled garments, "defiled," is "emolunan," the first aorist active indicative of "moluno," "to smear over as with mud or filth, to make foul, to soil, to pollute." See 1Cor.8v7. Compare Rev.14v4.

The United Bible Societies Translator Handbook follows, “those who wash their robes,” “hoi 3588, plunontes 4150, tas 3588, stolas 4749, auton” 846. “Plunontes” is the present active participle of “pluno” 4150, to "plunge," i.e. to wash: with reference to clothing, and figuratively here, of those who sins are regarded by God as washed away through Christ’s atoning blood. See Rev.7v14., for this same verb with “stolas” 4749. See also 1Cor.6v11., “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.” (NKJ)

In Rev. 22v14. “Blessed are those who wash their robes,” is the translation followed by, The New American Standard, and Update. The New International Version. The Revised Standard Version. Today’s English Version. Darby’s Translation. And The New Living Translation. The American Standard Version, reads, “Blessed are they that wash their robes.”

We read in Rev.7v14., “They have washed their robes and made them white in the blood of the Lamb.” This is a way of proclaiming the fact of our purification from sin through the atoning death and shed blood of Jesus. “And they washed, is “kai eplunan,” the aorist active indicative of “pluno” 4150, to wash, it only occurs in the New Testament in Lk.5v2. Rev.7v14. and 22v14.. “Made them white,” is “eleukanan,” the aorist active indicative of “leukaino” 3021, to whiten. The aorist tenses looks back to the time on earth, when they were cleansed by faith in Jesus and His atoning shed blood.. See Heb.9v14., “How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God.” (KJV). See also 1Jn.1v7. “But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. (NKJ).

An examination of the Greek text of Revelation makes one feel that Satan has made a determined assault upon its Greek text through biased and conceited people, or people with a theological axe to grind, who thought that they knew better than God, what the text should be. There seems to be a definite attack on the washing in Christ’s blood. This is seen in Rev.1v5., which reads, “From Jesus Christ, ----who loved us and washed us from our sins in His own blood.” (NKJ). Here the majority of manuscripts read "washed us from," "apo;" the Critical Texts read "loosed us out of," "ek." "Washed us from our sins in His own blood," makes much better sense and follows the language and theme of Revelation more accurately than, "loosed us out of our sins by His blood." The washing white of robes in the blood of the Lamb is referred to in Rev.7v14.; and in Rev.5v9.; we are purchased to God with the precious blood of Jesus. 1Pet.1v18,19. Rev.12v11.

Burgon was one of the greatest textual scholars of all time, and on page B-29 of "Unholy Hands On The Bible," a compilation of Burgon's works, the following comment is made on Rev.1v5., in favour of the A.V. reading "washed."
"The beautiful expression which has found its way into so many tender passages relating to Christian devotion, 'Who has washed us from our sins in His own blood' has been replaced in many critical editions by 'Who has loosed us from our sins by His blood.' In early times a purist scribe, who had a dislike of anything that savoured of provincial retention of Aeolian or Dorian pronunciations, wrote from unconscious bias 'u' for 'ou', thereby transcribing 'lusanti' instead of the correct 'lousanti' (unless he were not a Greek scholar enough to understand the difference). And he was followed by others, especially those who, whether from their own prejudices or due to sympathy with the scruples of other people, but in any case under the influence of a slavish literalism, hesitated about a passage in which they did not rise to the precious meaning really conveyed in it. So we find the three uncials which are nearest the point of corruption adopt it, and they are followed by nine cursives, the Harkleian Syriac, and the Armenian versions. On the other side are two uncials B/2 of the eighth century and P of the ninth, and the Vulgate, Bohairic, Ethiopic versions - and what is most important - all the other cursives." End of quote.

The textual evidence for "Blessed are they that do His commandments," in Rev.22v14.
In Rev.22v14., The Textus Receptus, Authorised Version, most minuscules, the Old Latin gig, the Syrian Philoxenian and Harklean, the Coptic Bohairic, Tertullian, and Hodges and Farstad, read, "Blessed are they that do His commandments;" "Makarioi hoi poiountes tas entolas autou;" "poiountes," the nominative plural masculine present active participle of "poieo," "to do." So there is considerable evidence for the reading “do His commandments,” However, The United Bible Societies, “A Textual Commentary On The Greek New Testament,” edited by Bruce M. Metzger, states that the reading, in Rev.22v14., “Blessed are those who do His commandments,” “appears to be a scribal emendation,” because “the prepossessions of the scribes, would have caused them to favour this reading,” for elsewhere the author uses the expression “terein tas entolas” (Rev.12v17; 14v12).”Quote ends. This means that the scribe’s prejudiced mindsets caused them to alter the text.

In Rev.12v17., “And the dragon was enraged with the woman, and went off to make war with the rest of her offspring (“sperma” 4690, something sown, a seed, offspring; remnant), who keep (“tereo” 5083, to attend to carefully, to take care of, to guard, to observe) the commandments of God, and hold fast to (“echo” 2192, to have, to possess, to hold fast, to adhere or cling to) the testimony of Jesus.” This text reveals to us Antichrist’s ferocious warfare (“polemos” 4171) against godly Jews and Christians, who stand true to God, and who he tries to murder, but God protects many of His saints. Rev.12v6,14.

In Rev.14v12.,“Here is the endurance of the saints; here are those who keep (“tereo” 5083, again) the commandments of God, and the faith in Jesus. Robertson says it should read, "The faith in Jesus" (objective genitive) as in Rev.2v13. Mk.11v22. James.2v1.” “Endurance,” is “hupomone” 5281, steadfastness, constancy, brave endurance, and perseverance, even in the greatest trials and sufferings. God reveals in advance the constancy and brave endurance that saintly Jews as well as Christians will manifest in their sufferings at the hands of Antichrist, in the Great Tribulation, and commends them for it.

These texts cannot mean that Christians should keep the Law to be saved, for the New Testament warns against the teaching of the Judaizers, who caused chaos in the Church. Some, who have missed the prophetic import of Rev.12v17. and 14v12., say that these texts could simply be stating that we must obey God’s commandment to believe in Jesus, and love one another. This is not the primary meaning here, however, it is a valid New Testament truth, for Jesus said, in Jn.6v29., “This is the work of God, that you believe in Him whom He sent.” John also states in 1Jn.3v23., “And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment.” John again writes in 1Jn.3v11., “For this is the message that you heard from the beginning, that we should love one another.” Jesus said in Jn.14v21,23,24., "He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him." v23 --"If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him. v24 "He who does not love Me does not keep My words.” Note also Jn.13v34., “A new commandment I give unto you, That you love one another; as I have loved you, that you also love one another.” Note Jn.15v12,17., “This is my commandment, That you love one another, as I have loved you. v17 These things I command you, that you love one another.” Paul states in Rom.13v8-10., “Owe no one anything except to love one another, for he who loves another has fulfilled the law. v9 For the commandments ----are all summed up in this saying, namely, "You shall love your neighbour as yourself." v10 Love does no harm to a neighbour; therefore love is the fulfilment of the law.” See 1Thes.4v9., 1Pet.1v22. 2John.1v5.

See IJn.4v7-12., “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. v8 The one who does not love does not know God, for God is love. v9 By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. v10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. v11 Beloved, if God so loved us, we also ought to love one another. v12 No one has beheld God at any time; if we love one another, God abides in us, and His love is perfected in us.” Paul states in Rom.3v31. “Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.” Faith in Jesus establishes the moral Law of God. It negates circumcision and the ceremonial laws. Col.2v14-17. Paul states in 1Cor.7v18., “Is any called in uncircumcision? let him not be circumcised.”

The Judaizers caused havoc in the Early Church. We read in Acts15v1,5., “And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. v5 ---there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.” This problem was brought to and discussed by the apostles and elders and all the Jerusalem Church. After much discussion, James, our Lord’s brother, gave the counsel that settled the issue. We read, “Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law'-- to whom we gave no such commandment--v28 For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: v29 that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.” Acts.15v24,28,29.

Paul states that Christians who go back and try to be justified by Law are under a curse, and are severed from Christ.
We read in Gal.1v8,9. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. v9 As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Paul affirms in Gal.5v4., You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace.” Paul declares in Gal.2v16,20,21., “Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.” v20 I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. v21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.

As Jesus said in John.5v45., the Law of Moses will always accuse us when we fail, the Gospel forgives and liberates. The Scripture states that our "right" (“exousia” 1849, authority) to eat of the tree of life, and to enter the heavenly city, is not due to our keeping of the commandments, or our works, or merits, but through God’s great grace, and the cleansing blood of Jesus.

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