18:11–17 A second group mourns Babylon’s demise. See note on v. 3.
18:11 no one buys their cargoes. The selfish, economic motivation for the merchants’ mourning; their wealth derives from Babylon’s corrupt commercial system (cf. vv. 3, 15).
18:12–13 These commodities recall the remarkable trade of Tyre in Ezek 27:13–22 (see “OT Allusions in Revelation 18”). Earlier John saw Babylon the prostitute dressed in purple, scarlet, gold, precious stones, and pearls (see 17:4 and note); such luxurious jewelry, clothing, furnishings, spices, and food—along with the horses and human slaves supporting such lavish living—recall Rome’s incredible commercial system, material abundance, and oppression in John’s day (cf. v. 16).
18:16 While the kings lament Babylon’s lost power (v. 10), the merchants mourn her lost wealth and luxury, from which they themselves profited (vv. 11–13; cf. Ezek 27:7; 28:13).
18:17 In one hour. See note on v. 10; cf. v. 19. brought to ruin! Alludes to Ezek 26:19; cf. 17:16; 18:19. Every sea captain. Babylon’s fall (like Tyre’s in Ezek 27) also devastates the seafaring agents who transported the merchants’ luxurious cargo (vv. 11–13).
18:18 smoke. See note on 14:11; cf. v. 9; 19:3.
18:19 throw dust on their heads. Mourning (cf. Josh 7:6; Lam 2:10; Ezek 27:30). The seafarers, like the kings and merchants, epitomize “worldly sorrow” that “brings death” rather than “godly sorrow” that “brings repentance” (2 Cor 7:10).
18:20 Rejoice . . . Rejoice . . . Rejoice. Contrasts with the three earthly groups who mourn Babylon in vv. 9–19 (cf. 12:12) and signals the proper response to answered prayers (5:8; 6:10; 8:3–4). Cf. Jer 51:48. God has judged her. Reverses Babylon’s unjust persecution of God’s people (v. 24; cf. Dan 7:21–22) and motivates heavenly rejoicing (cf. 19:2).
18:21–24 The Finality of Babylon’s Doom. Babylon’s lavish prosperity and violent persecution of God’s people will end in fitting divine judgment, which prompts heavenly worship (v. 20; 19:1–3).
18:21 boulder . . . into the sea. This parabolic action recalls Jer 51:63–64 and signifies Babylon’s irreversible, climactic judgment. Cf. Ezek 26:12, 21 (of Tyre).
18:22–23 music . . . will never be heard in you again. Reverses the earlier celebration over the death of God’s witnesses (11:10); recalls the devastation in Isa 24:8 (of the earth) and Ezek 26:13 (of Tyre). millstone . . . lamp . . . bridegroom and bride. Alludes to Jer 25:10. your magic spell. Recalls divine judgment on Nineveh in Nah 3:4. Cf. 9:21 and note.
18:24 blood. See notes on 16:6; 17:6; 19:2.
19:1–10 Threefold Hallelujah Over Babylon’s Fall. The heavenly multitude rejoices over the great prostitute’s demise (vv. 1–5) and the church’s introduction as Christ’s bride (vv. 6–10).
19:1 great multitude in heaven shouting. Heavenly praise from believers from every nation (v. 6; 7:9) contrasts with earthly lament over fallen Babylon (18:9–19). Hallelujah! A common OT expression meaning “Praise the LORD” (Pss 104:35; 113:1); used in the NT only here and vv. 3, 4, 6. Salvation . . . glory . . . power. Cf. 4:11; 5:13; 7:10; 12:10.
19:2 God’s “judgments” on Babylon demonstrate his truth and justice and motivate worship (cf. 15:4; 16:7; 18:20; Deut 32:4). avenged. God answers the martyrs’ prayers for vindication (6:10).
19:3 smoke. See note on 14:11; cf. 18:9, 18.
19:4 elders. See note on 4:4. living creatures. See notes on 4:6–8. fell down and worshiped God. Cf. 4:10; 5:14; 7:11; 11:16.
19:5 Praise our God. Equivalent to “Hallelujah” (see note on v. 1).
19:6 multitude. See note on v. 1. reigns. See note on 11:15; cf. 11:17.
19:7 God has condemned Babylon the harlot (v. 2), and now the worshipers rejoice because the multitude introduces “the wedding of the Lamb” and his chaste “bride,” drawing upon Isa 61:10—62:5. John later identifies the bride as the new Jerusalem, God’s people (21:2–3; cf. 2 Cor 11:2; Eph 5:25–27).
19:8 Fine linen, bright and clean. The bride’s radiant garments signify enduring moral purity (cf. Isa 61:10; Eph 5:27), while the harlot’s purple and scarlet clothes represent her fleeting wealth (see note on 17:4). was given. God sovereignly and graciously initiates redemption. Fine linen . . . righteous acts. Believers’ righteous deeds do not merit salvation but serve as a fitting, necessary response to and evidence of God’s “righteous acts” (15:4; cf. Eph 2:8–10; Phil 2:12–13; Titus 2:14), which motivate praise to God (vv. 6–7).
19:9 Write this. See note on 1:11. Blessed. Revelation’s fourth of seven blessings (see note on 1:3). those who are invited. Individual members of the church, the bride (v. 7). wedding supper of the Lamb. Equivalent to “the feast in the kingdom of God” (Luke 14:15), where believers from every nation will gather to celebrate God’s work of final salvation and restoration (Isa 25:6–9; Luke 13:29). These are the true words of God. Affirms the veracity of vv. 7–9; cf. 21:5; 22:6.
19:10 Worship God! Only God and the Lamb are worthy of heavenly and earthly worship (cf. 5:8–14); such veneration is improper for angelic and human messengers (22:8–9; Acts 10:25–26). For it is the Spirit of prophecy who bears testimony to Jesus. Explains how both angels and those having the testimony of Jesus are God’s fellow servants.
19:11—21:8 The Final Victory, Judgment, and Restoration. The open heaven (19:11) introduces the book’s second-to-last vision sequence. It opens with Jesus’ gloriously return as the conquering King (19:11–16) to judge the beast, false prophet, and Satan with their allied armies (19:20–21; 20:9–10), and it concludes with the bride-city, the new Jerusalem, coming down from heaven (21:1–8). Satan’s inaugurated judgment and believers’ reign with Christ “for a thousand years” (20:2, 6) either follow (for premillennialists) or precede (for amillennialists and postmillennialists) Jesus’ second coming (see notes on 20:1–6; see also Introduction: Millennial Views).
19:11–21 The Heavenly Warrior Defeats the Beast. Jesus returns as the heavenly King to vindicate his followers and decisively judge God’s enemies (17:14).
19:11 I saw heaven standing open. Introduces a vision and a new major literary unit (cf. 4:1). white horse. The warhorse of the victorious King Jesus; contrasts with 6:2 (see note there). Faithful and True. Jesus the warrior Messiah is “the faithful and true witness” (3:14) who embodies God’s faithfulness and sure judgments (cf. 16:7; 22:6). he judges. Jesus executes God’s final judgment (cf. Isa 11:4; John 5:27; Acts 17:31).
19:12 eyes. See note on 1:14. many crowns. Symbolize his supreme regal authority (cf. v. 16; Isa 62:3) in contrast with the illegitimate sovereignty of the dragon and the beast (12:3; 13:1). name. Some facet of Jesus’ divine identity is hidden from created beings; recalls the “new name” God promised Israel (Isa 62:2; cf. Isa 65:15) and believers (2:17), on whom Christ will write his “new name” (3:12).
19:13 blood. May refer to Christ’s atoning blood (7:14); probably refers to the blood of his defeated enemies (14:19–20), alluding to Isa 63:2–3. Word of God. Jesus, “the Word,” is God’s ultimate self-disclosure in John 1:1; here Christ embodies God’s authoritative Word by proclaiming and executing judgment on the nations (v. 15).
19:14 armies of heaven. Possibly angels; most likely believers who “follow the Lamb” in present suffering (14:4) and future victory (17:14). fine linen. See note on v. 8.
19:15 sharp sword. Represents proclaiming judgment on God’s enemies, realized in v. 21; cf. 1:16; Isa 11:4; 49:2. iron scepter. Alludes to Ps 2:9; see note on 12:5. treads the winepress. Jesus executes God’s wrath on unbelieving nations (see note on 14:19).
19:16 KING OF KINGS. See note on 17:14.
19:17 angel . . . cried. Cf. 18:1–2. Come, gather together for the great supper of God. Contrasts with the invitation to the great Messianic banquet (v. 9).
19:18 eat the flesh of kings. Recalls the graphic prophetic curse against Gog (Ezek 39:4, 17–20; cf. Rev 20:8).
19:19 gathered together to wage war. See notes on 16:14, 16.
19:20 beast . . . false prophet. See 13:13–17. fiery lake of burning sulfur. God’s enemies experience everlasting punishment, “the second death” (20:14; cf. Dan 7:11).
19:21 The rest were killed. King Jesus totally destroys the armies gathered against him (cf. Ps 2:12). sword. See v. 15 and note. birds gorged themselves. The shameful judgment that vv. 17–18 announce.
20:1–6 The Thousand Years. Interpreters have long debated this important and difficult passage, which presents the inaugurated judgment of Satan and the priestly reign of deceased, vindicated believers. See Introduction: Millennial Views.
20:1 And I saw. Frequently introduces a new vision (cf. vv. 4, 12; 19:11, 17, 19). Premillennialists hold that the vision in vv. 1–6 describes events that will follow Jesus’ return (19:11), while amillennialists hold that it parallels the earlier vision in 19:11–16. angel coming down. Cf. 10:1; 18:1. key to the Abyss. Represents complete authority over the realm of the dead, which belongs to the risen Christ (1:18; 3:7; 9:1).
20:2 seized . . . bound. Typical language for arrest and imprisonment (cf. Matt 14:3); alludes to Isa 24:21–22; 27:1. Interpreters disagree about whether Satan’s binding is past (at Jesus’ death and resurrection) or future (preceding a golden age) and whether it entails a complete or partial cessation of Satan’s earthly activity (see Introduction: Millennial Views). dragon . . . Satan. See notes on 12:3, 9. thousand years. Called the “millennium” (from the Latin mille, “thousand,” and annus, “year”), mentioned six times in vv. 2–7 (see Introduction: Millennial Views).
20:3 He threw him into the Abyss, and locked and sealed it. Satan’s preliminary judgment recalls 12:9 (hurled to earth from heaven). to keep him from deceiving the nations. The purpose of Satan’s binding, allowing the gospel’s spread among the nations during the present church age or a future millennium. set free for a short time. Satan’s final rebellion (vv. 7–9).
20:4 thrones. Thrones in Revelation typically designate places of heavenly authority under God’s supreme rule (4:4; 11:16). Amillennialists hold that vv. 4–6 offer heavenly perspective on the events in vv. 1–3, which fulfill Dan 7:9, 22. Premillennialists argue that “an angel coming down out of heaven” (v. 1) and the mention of “the nations” (v. 3) suggest that these “thrones” are on earth during the millennium (cf. v. 1). those who had been beheaded. Martyrs (6:9), who represent the faithful church. came to life. “The first resurrection” in v. 5. Premillennialists argue that this refers to physical, earthly resurrection, given previous usage of the Greek verb zaō in 2:8 (of Christ) and 13:14 (of the beast). For amillennialists, “the first resurrection” (v. 5) denotes the present spiritual life of deceased believers in heaven prior to the future general resurrection (cf. John 5:24–25; 2 Cor 5:1–8; Phil 1:23). reigned with Christ. Cf. v. 6; 5:10; 22:5.
20:5 The rest of the dead. Unbelievers raised for eternal judgment (John 5:29). first resurrection. See note on v. 4 (“came to life”); contrasts with “second death” (vv. 6, 14; see note on v. 6).
20:6 Blessed. See note on 1:3. second death. Eternal punishment (see note on 2:11). priests . . . reign. See note on 1:6.
20:7–10 The Judgment of Satan. At the close of the thousand years, the devil is released, deceives and gathers the nations for battle against God’s people, and is climactically defeated and judged by God. Like 19:17–21, this passage alludes to the prophecy against Gog in Ezek 38–39 (see “The Use of Ezekiel 38–39 in Revelation 19–20”).
20:7 When the thousand years are over. Resumes v. 2.
20:8 to deceive. Recalls v. 3; 12:9. Gog and Magog. Alludes to Ezek 38:2—39:16, a prophecy of northern enemies conspiring with other nations against restored Israel. battle. For amillennialists, this is the same battle that 16:13–16 and 19:17–21 present; for premillennialists, this is a separate, later battle.
20:9 the city he loves. Jerusalem (cf. Pss 78:68; 87:2). Some interpreters identify the city as restored earthly Jerusalem during the millennium. More likely, the beloved city is equivalent to “the camp” of God’s people (Exod 16:13; 33:7) and describes the oppressed, pilgrim community of believers who will inherit the new Jerusalem (3:12). fire. Decisive divine judgment; alludes to Ezek 38:22; 39:6.
20:10 lake of burning sulfur. The second death, eternal torment (cf. v. 14; 19:20).
20:11–15 The Judgment of the Dead. At history’s end, God will execute perfect justice based on the heavenly records of people’s deeds and will abolish the old cosmos to prepare for the glorious new creation (21:1–8; cf. 2 Pet 3:10–13).
20:11 great white throne. Represents the holiness and purity of God, the sovereign judge (4:2–3; Ps 11:4; Dan 7:9). The earth and the heavens fled. Recalls 6:14; 16:20; the destruction and passing away of the cosmos make way for “a new heaven and a new earth” (21:1).
20:12 the dead, great and small, standing before the throne. The final judgment of the righteous and wicked; cf. 11:18; 14:14–20. books were opened. Alludes to Dan 7:10. book of life. See note on 3:5.
20:13 sea . . . death and Hades. Personify the realm of evil and disorder (cf. 1:18; 13:1). God justly rewards or punishes each person according to what they have done (v. 12; 22:12; Ps 62:12; Matt 16:27; Rom 2:6–11).
20:14 second death. Eternal, conscious torment (Isa 66:24; Mark 9:47–48), from which believers are delivered (2:11).
20:15 Unbelievers whose names are not “found written in the book of life” will experience everlasting punishment, reserved for the devil (v. 10), his followers (19:20; 21:8) and his realm of death and Hades (v. 14).
21:1–8 A New Heaven and a New Earth. This transition passage concludes the sequence of visions of divine judgment and restoration that 19:11 begins, and it introduces the new Jerusalem, new creation, and God’s enduring presence with his people, rich biblical-theological themes that 21:9—22:5 develops further. Following John’s vision of the new heaven and new earth (vv. 1–2), a series of heavenly voices confirm its significance (vv. 3–6). The section concludes with a challenge urging John’s readers to inherit the promises by persevering faith and to avoid cowardice, unbelief, and immorality resulting in eternal destruction (vv. 7–8).
21:1 a new heaven and a new earth. A glorious new creation; alludes to Isa 65:17; 66:22. See note on 2 Pet 3:10. the first . . . passed away. Cf. 20:11. sea. See note on 13:1. Cf. 20:13.
21:2 Holy City, the new Jerusalem. The everlasting heavenly city represents God’s redeemed people (cf. vv. 10, 19; Isa 52:1; Heb 12:22–24); contrasts with fallen Babylon the Great (18:2–3). bride. See note on 19:7.
21:3 God’s dwelling place is now among the people. Enduring fellowship between God and his people, which was lost in Eden (Gen 3:8, 24), anticipated by the OT tabernacle (Exod 25:8) and temple (2 Chr 6:18), promised by the prophets (Ezek 40–48), and made possible through Jesus’ incarnation (Matt 1:23; John 1:14). The new Jerusalem is presented as a glorious temple-city, fulfilling OT prophecies and patterns of God’s dwelling with his people. See “The New Jerusalem and Ezekiel’s Temple”; see also “Temple.” They will be his people, and God himself will . . . be their God. Restored, intimate covenantal relationship (cf. Lev 26:11–12; Jer 32:38; Ezek 37:27; 2 Cor 6:16).
21:4 He will wipe every tear . . . no more death. Alludes to Isa 25:8; cf. 7:17; Isa 35:10. God will bring perfect comfort (Matt 5:4) and remove the source of sorrow: the curse and brokenness of the “old order” of sin.
21:5 I am making everything new! Alludes to Isa 43:19; reiterates vv. 1, 4. Write. See note on 1:11. trustworthy and true. Reiterated in 22:6.
21:6 Alpha . . . Omega. See note on 1:8. To the thirsty I will give water without cost. God fully satisfies and provides for his people in the new creation (cf. 7:16; Isa 49:10; 55:1). See John 4:10, 14; 7:37 and notes.
21:7 Those who are victorious. Recalls promises to persevering believers in the seven churches (see note on 2:7; see also “Promised Inheritance for Victorious Believers”). I will be their God. See note on v. 3.
21:8 The longest of three vice lists in Revelation (see “Vice Lists in Revelation”); summarizes the unbelief, immorality, and idolatry of those consigned to eternal punishment and contrasts with “victorious” believers (v. 7), who persevere and inherit eternal blessings. second death. See note on 20:14.
21:9—22:5 The New Jerusalem and God’s Glorious Presence. Revelation’s last major section expands on themes that 21:1–8 introduces, and it brings God’s redemptive purposes for his people and his world to their climax.
21:9–27 The New Jerusalem, the Bride of the Lamb. The new Jerusalem is the glorious alternative to Babylon, earth’s great city destined for destruction. Believers should identify with and live for the new Jerusalem (vv. 1–3, 7; 3:12) and “come out” of Babylon (18:4). This everlasting temple-city is a place that also represents God’s people, the believing community, and fulfills Ezekiel’s prophecy of the end-time temple (see “The New Jerusalem and Ezekiel’s Temple”) and the prophecy of Zion’s redemption in Isa 60. See “Temple” and “People of God.”
21:9 seven angels. Cf. 15:1; 17:1. Come, I will show you. Recalls 17:1; John’s vision of Jerusalem the bride deliberately contrasts with the prostitute Babylon (see “A Tale of Two Cities in Revelation”). bride. God’s redeemed people, portrayed as the new Jerusalem (see notes on v. 2; 19:7).
21:10 he carried me away in the Spirit. A structural marker introducing a new vision of the new Jerusalem, contrasted with Babylon (cf. 17:3; see Introduction: Structure). mountain. Contrasts with the wilderness setting in 17:3; alludes to Ezek 40:2. Holy City. See note on v. 2.
21:11 glory. The awesome, radiant presence of God himself adorns the new Jerusalem; cf. 15:8; 21:23; Isa 60:1; Ezek 43:5. See “The Glory of God.” jasper . . . crystal. Recalls John’s initial throne room vision (4:2, 6).
21:12 great, high wall. Described in vv. 14, 17–18. twelve gates . . . twelve tribes. Alludes to Ezek 48:30–34; described in v. 21.
21:14 twelve foundations . . . twelve apostles. Combines the 12 founding leaders of the church (Acts 1:21–22, 26; cf. Eph 2:20) with Israel’s 12 tribes (v. 12) to emphasize the unity and continuity of God’s redeemed people.
21:15 measure the city. Recalls 11:1, where John is instructed to measure the temple and its worshipers. Here an angel measures “the city, its gates and its walls” (see notes on vv. 16, 17; cf. Ezek 40:3; 42:16–19), signifying God’s guaranteed presence and protection of the new Jerusalem.
21:16 square. Cf. Ezek 45:2. 12,000 stadia. See NIV text note; recalls the symbolic number of the redeemed, a multiple of 12 (see 7:4 and note). wide . . . high . . . long. The new Jerusalem is a perfect golden cube, a massive Most Holy Place (cf. 1 Kgs 6:20).
21:17 144 cubits. See NIV text note. The height of the walls and the city’s dimensions (v. 16) are all multiples of 12, symbolizing completion (see “Multiples of Twelve in Revelation”).
21:18 pure gold. Consistently associated with the tabernacle and temple furnishings (Exod 25:11; 2 Chr 3:4). pure as glass. The city’s gold is clear to perfectly reflect God’s glory (v. 23; 22:5).
21:19–21 The 12 stones substantially correspond to those adorning the high priest’s breastplate, which represented Israel’s 12 tribes (Exod 28:17–21). They also recall Eden’s description in Ezek 28:13–14 and restored Jerusalem in Isa 54:11–12. The new Jerusalem’s enduring beauty contrasts with Babylon’s fleeting luxury (17:4; 18:16; see “A Tale of Two Cities in Revelation”).
21:22 the Lord God Almighty and the Lamb are its temple. Clarifies v. 3. God and Jesus fill the new creation with their glorious presence, superseding the former glory of Israel’s temple (cf. Jer 3:16–17; Hab 2:9). See “Temple.”
21:23 the glory of God gives it light. Alludes to Isa 60:19; cf. Rev 22:5.
21:24 nations . . . kings . . . will bring their splendor. Recalls Isa 60:3, 5, 11.
21:25 On no day will its gates ever be shut. Alludes to Isa 60:11. Closed gates protected cities from enemies at night; the perpetually open gates signal unending security and the welcome of the nations (v. 26).
21:27 Nothing impure. God’s eternal city is holy—without moral or ritual defilement. book of life. See note on 3:5.
22:1–5 Eden Restored. John concludes his vision of the glorious new Jerusalem by highlighting the everlasting drink and food that believers will enjoy (vv. 1–2) and their restored fellowship with God and enduring vocation as priests and kings (vv. 3–5). The new Jerusalem represents a new and greater Eden, free of sin and curse, where God’s people will serve him forever (see “Paradise Restored”).
22:1 river of the water of life. Recalls Eden (Gen 2:10); fulfills Ezek 47:1; Zech 14:8. clear as crystal. See note on 4:6. from the throne. God and the Lamb satisfy and sustain believers forever (cf. v. 17; 7:17; Isa 55:1; John 4:10) in contrast to Babylon, whose wine makes the nations drunk (14:8).
22:2 On each side of the river. Alludes to Ezek 47:12. This location may suggest that “the tree of life” refers not to one tree but to a kind of tree filling the new Jerusalem, restoring and exceeding Eden’s blessing (Gen 2:9; 3:22–24). tree of life. The food of unending life in God’s presence; recalls the promise to victors in 2:7 (see note there; see also “Promised Inheritance for Victorious Believers”); cf. vv. 14, 19. leaves . . . for the healing of the nations. Again recalls Ezek 47:12; includes total spiritual and physical restoration (cf. v. 3; 7:14–18; 21:4–5).
22:3 No longer . . . any curse. Explains the healing in v. 2. The curse on the earth and humanity’s exclusion from paradise because of sin will be reversed (Gen 3:17–19, 22–24; Zech 14:11). throne of God and of the Lamb. See note on 3:21; see also Introduction: Theology. his servants will serve him. Priestly service in God’s temple-city (7:15; Isa 61:6).
22:4 They will see his face. Moses beheld God’s glory but not his face (Exod 33:20, 23). Jesus’ disciples saw his divine glory (John 1:14; 14:7), and believers by the Spirit “contemplate the Lord’s glory [and] are being transformed into his image” (2 Cor 3:18). In the new Jerusalem God’s people, freed from sin, finally will be able to behold God’s face (cf. Matt 5:8; 1 John 3:2). his name . . . on their foreheads. See note on 14:1.
22:5 Concludes this climactic vision by reiterating the end of “night” (21:25; Zech 14:7), the glorious “light” of God’s presence (21:23; Isa 60:19–20), and believers’ unending “reign” (5:10; 20:4; Dan 7:27).
22:6–21 Conclusion. John urges readers to heed and hold fast to his divinely inspired message to experience blessing, not judgment, when Jesus returns as King and Judge.
22:6–11 John and the Angel. The angel affirms this book’s veracity, reliability, and blessing and summons John and readers to worship God alone and prepare for Jesus’ imminent coming.
22:6 trustworthy and true. Cf. 21:5; echoes Dan 2:45. The Lord, the God who inspires the prophets. Alludes to Num 27:16; cf. 1 Cor 14:32. his servants. All believers (cf. vv. 3, 9; 19:5). things that must soon take place. See note on 1:1.
22:7 Look, I am coming soon! Jesus speaks directly (cf. v. 16; 16:15) and clarifies that “the things” in v. 6 include his imminent return (vv. 12, 20). Blessed. Sixth blessing formula (see note on 1:3). keeps the words. Faithfully obeys God’s true revelation (2:26; 14:12). prophecy written in this scroll. Summarizes the book’s content (vv. 10, 18, 19; 1:3; see Introduction: Genre).
22:8–9 fell down to worship . . . Worship God! John’s action and the angel’s response parallel 19:10 (see note there).
22:8 I, John . . . heard and saw. Reiterates 1:1–2, 9.
22:9 your fellow prophets. Probably designates a circle of Christian prophets such as John (cf. v. 6; 1 Cor 12:28); may refer to all faithful believers with the prophetic Spirit (cf. 11:3–4; Num 11:29; Acts 2:17). Worship God! Revelation’s summary exhortation (19:10).
22:10 Do not seal up. Jesus reveals and climactically fulfills OT prophecies previously sealed until the end (Dan 12:4; cf. 5:1–10; Dan 8:26; 12:9). because the time is near. The reason for the previous command; reiterates 1:3 (see note there).
22:11 Summarizes the stark ethical alternatives readers face in view of Jesus’ imminent return (vv. 10, 12); cf. Ezek 3:27; Dan 12:10. The exhortations for unbelievers to continue to do wrong and to be vile may be ironic or may summon the faithful to respond positively to the prophetic word even if others do not.
22:12–21 Epilogue: Invitation and Warning. Jesus, the Davidic Messiah and sovereign Lord over history, is coming soon to reward faithful believers and punish wrongdoers.
22:12 coming soon! See note on v. 7. My reward is with me. Alludes to Yahweh’s promise to come as Savior and King in Isa 40:10; 62:11.
22:13 Alpha . . . Omega. Divine title (see note on 1:8) here applied to Jesus, who is sovereign over history and has authority to reward the faithful and punish the wicked “according to what they have done” (v. 12).
22:14 Blessed. Revelation’s final beatitude (see note on 1:3). those who wash their robes. Recalls 7:14 (see note there). Those cleansed by Jesus’ blood gain access to “the tree of life” in the new Jerusalem (cf. v. 2; 2:7), reversing the banishment of Gen 3:24.
22:15 In contrast, God excludes the wicked from the new Jerusalem and punishes them “outside.” See note on 21:8; see also “Vice Lists in Revelation.” dogs. Symbolizes false teachers (Phil 3:2) and unbelievers unworthy of holy things (cf. Matt 7:6).
22:16 I, Jesus, have sent my angel. Parallels 1:1–2. you. See NIV text note; may refer to John and other Christian prophets; most likely addresses “the churches” as in 1:4. Root . . . Offspring of David. Recalls 5:5 (see note there). Morning Star. Interprets the promise in 2:28; alludes to Num 24:17.
22:17 Come! . . . Come! . . . come. Alludes to Isa 55:1 and summons “the one who is thirsty” to receive and relish the “free gift” of everlasting life with God (21:6).
22:18–19 The dual warning alludes to OT prohibitions against advancing false teaching and idolatry among God’s people (Deut 4:2; 12:32), significant concerns for John’s readers (cf. 2:14–15, 20). The warning here specifically concerns the book of Revelation.
22:18 plagues. Recalls the “seven plagues” (15:6) and warning of covenant curses in Deut 28:59; 29:19–20.
22:19 tree of life . . . Holy City. Cf. vv. 2, 14; 2:7.
22:20 Yes, I am coming soon. Reiterates the promise of vv. 7,12 for emphasis. Come, Lord Jesus. Fitting prayer for believers eager for Jesus’ return (cf. 1 Cor 16:22).
22:21 grace . . . be with God’s people. Typical closing prayer for NT letters (see Introduction: Genre [Epistle]); expresses John’s desire that God’s grace would enable the church to understand and obey Revelation’s message (cf. 1:4).