Sunday School Notes: Revelation 22:12-16
12 “Behold, I am coming soon [or quickly] and [bringing] my reward with me to give to each as [accords with] his work. 13 I am the Alpha and the Omega, the first and the last, the beginning and the end. 14 Blessed are those who wash their robes so that their authority may be over the tree of life and they may enter into the city by the gates. 15 Outside are the dogs and the sorcerers and the immoral and the murderers and the idolaters and all who love and practice untruth [or that which is false or an imitation]. 16 I, Jesus, sent my angel to bear witness [of] these things to y’all in the churches. I am the root and the seed [or offspring] of David, the bright morning star.
The ESV red letter edition ascribes vv. 12-13 and v. 16 to Jesus, and ascribes vv. 14-15 to John as his narrative. The Greek has no quotation marks, and while there are ways to indicate direct speech in Greek, none of them are used here. That doesn’t mean the ESV is wrong. Indeed, there are quite solid reasons from the context to ascribe those verses to Jesus, as we’ll see. But it’s good to be aware that translators may disagree as to who is saying what at this point, especially with regard to vv. 14-15. While these verses reiterate things John has said elsewhere, I’m inclined to ascribe the whole of this section to Jesus. The Lord is, after all, affirming that the words John has written in the book are from him, so it would be consistent for him to reiterate things John has said previously. Also, it seems unnatural and unnecessary to break the speech up between John and Jesus the way the red letter ESV does. However you want to read it, ultimately it doesn’t matter. It’s all the inspired words of God, no matter what color the text is [which, by the way, is why I don’t like red-letter editions–but that’s for another blog article!].
Jesus Is Coming Soon with His Reward
Jesus says he is coming soon, or quickly. We’ve talked about the meaning of “soon” in previous sections (see last week’s article, for example). Some scholars believe that the apostles thought Jesus would return in their lifetime, which is why you often find the New Testament writers talking about Jesus returning quickly or soon. When the apostles started dying before Jesus’s return, so these scholars say, they changed their language to talk about Jesus coming back when you least expect it, or at a time no one knows. They would even go so far as to say that the words of Jesus in Matthew 24:43 that his return will be like a thief in the night was put onto Jesus’s lips by later writers.
I disagree with this assessment for a couple of reasons. First, most of these scholars would date Revelation to the end of the first century at the earliest, and yet here in 22:12 you have Jesus saying “I am coming soon.” Clearly, Jesus knew that John would understand this to mean something other than “in the lifetime of the apostles,” most of whom were dead by that time. Second, I think if you read these “coming soon” passages in their context, you see that the timing aspect is far less important than the underlying message. For example, when Jesus says he is coming “like a thief in the night,” he’s talking about being watchful and remaining faithful. It’s a warning to the church not to let her guard down. Paul uses similar language in 1 Thessalonians 5:2 for similar reasons. In Revelation, the underlying message is one of hope. When Jesus says he is returning soon, or quickly, he’s encouraging the church to persevere, knowing that whatever troubles they may suffer now, this is just a brief time of tribulation compared to the eternal glory that awaits.
When Jesus returns, he says he will bring his “reward” or “recompense” (Greek: misthos). This appears to be a fulfillment of Isaiah 40:10 and 62:10-12:
Behold, the Lord God comes with might, and his arm rules for him; behold, his reward is with him, and his recompense before him
Go through, go through the gates; prepare the way for the people; build up, build up the highway; clear it of stones; life up a signal over the peoples. Behold the Lord has proclaimed to the end of the earth: Say to the daughter of Zion, “Behold, your salvation comes; behold, his reward is with him, and his recompense before him.” And they shall be called The Holy People, The Redeemed of the Lord; and you shall be called Sought Out, A City Not Foresaken. [ESV]
The reward is that which God has promised to His people: the fulness of salvation and the rewards to the “overcomers” in chapters 2 and 3. “Each according to his work” is not saying you have to work to earn these rewards. Rather, the work you do is evidence that your name is in the Book of Life. Remember, if your name is there, it has been there since the beginning of time. Also, recall that we are given white robes that we didn’t make ourselves (7:9-14). Those who are ready for the Lord’s coming will demonstrate that readiness by the works they do as an outflowing of their redeemed hearts.
How Many Alpha and Omegas?
Jesus then proclaims that he is “the Alpha and the Omega, the first and the last, the beginning and the end.” As we’ve noted before, this is what’s known as a “merism,” where you give two extremes as a way of referencing everything between those two extremes. In this case, Jesus piles three merism one on top of the other to say, essentially, that he is sovereign, and there is nothing in the universe where he does not exercise ultimate authority. We’ve seen forms of this expression used four times before, in 1:8, 1:17, 2:8, and 21:6. Look back at those verses for further discussion.
It’s interesting that in 1:8 the merism “Alpha and Omega” is ascribed to the Lord God, not to Jesus (though the ESV red-letters this verse). That is, in 1:8, it is the Lord God who says, “I am the Alpha and the Omega.” Yet here, Jesus says, “I am the Alpha and the Omega.” The use of the definite article suggests that there is only one Alpha and Omega. So how can both the Lord God and Jesus be the Alpha and the Omega? They must share the same divine nature. That is, Jesus must be God, and he shares the merism “Alpha and Omega” with the Father and the Spirit. This is consistent with the way John sees Jesus throughout Revelation, as well as in his Gospel (see John 1:1, for example).
Robes Washed with Blood
Jesus then proclaims a blessing on those who “wash their robes.” Those coming out of the “great tribulation” are described in 7:14 as having washed their robes and made them white in the Lamb’s blood (see the notes on that passage for a discussion of the “great tribulation”). This is an image of perseverance. They have overcome and been victorious by not succumbing to the Beast and the snares and temptations of this world. Also, pay attention to the imagery of having garments whitened by blood. This doesn’t make sense literally since blood would stain garments red, not purify them and make them white. However, we can tolerate the apparent irrationality because this is a vision and the symbolism behind the picture is what matters. We’re being reminded that Jesus’s blood is what purifies and makes us clean before God, not our good works done in our own strength according to our own standards.
It was granted to the Bride in 19:7-8 to clothe herself in fine, pure linen–i.e., their righteous deeds. So these clean robes are a gift. Again, this is the work of divine grace empowering the believer to demonstrate faithfulness. On our own, we cannot do righteous deeds. The fact we do them shows we belong to God and have been empowered by Him to “wash our robes” with our good deeds.
Authority and Access
Because God’s people have washed robes, they are granted two things: authority over the tree of life, and access to the city by its gates.
Previously, John said the tree of life is on either side of the river and it yields monthly fruit. In Genesis 3, the way to the tree of life was blocked to man after the Fall. Now, redeemed man has full access to it. More than that, God’s people have authority (Greek: exousia) over it. John used this same phrase when talking about how the second death, eternal punishment, has no authority over those whose names are in the Book of Life (20:6). Now, we’re told that while eternal death has no claim on those who are in Christ, they have a claim on eternal life through constant access to the tree. This is a reminder to us that those who belong to the Lord have redemption and life that is everlasting.
In 21:25, John said that new Jerusalem’s city gates will never be closed–at least to those who are Christ’s (21:27). Again, this is a fulfillment of Isaiah 60, particularly verse 11 (see the notes on 21:25). The holy city’s gates will always be open to receive blessings brought by kings and nations. Here, that promise is fulfilled by nations and kings paying tribute in terms of their devotion to the Lord and being counted among His people.
There may be a subtle reference here, too, to John 10 and the parable of the good shepherd. Jesus said that the one who doesn’t enter the sheepfold by the door is a thief and a robber. Only those who have a legitimate right to the sheepfold enter by the gate. By saying that those with washed robes can enter the city by the gates, Jesus is here saying that those who are washed in his blood are worthy of being counted among his people and have full acceptance in his presence. They are legitimate citizens of the city.
To further emphasize the point that only God’s people, those made righteous by Christ, may enter the city, Jesus provides a fairly comprehensive list of those who are “left outside”: the dogs, the sorcerers, the sexually immoral, murderers, idolaters, and all who love and practice lies or deceit. There’s a lot of overlap between this list and the list in 21:8 and 27 of those who don’t have access to the new Jerusalem. The unique item on this list is “the dogs” (Greek: kunes). This might seem a little unfair if you’re a dog lover, but I don’t think Jesus has your pet poodle in mind here. Rather, as with other occasions when Scripture references dogs, the comparison is with the wild variety. These were scavengers, with no loyalty or care for others. This is why, in Matthew 7:6, Jesus warns his followers not to give to dogs that which is holy, and Paul describes the party of the circumcision as “the dogs” who attempt to lead believers away from faith in Christ by burdening them with works. 2 Peter 2:20-22 also compares false prophets, those who profess faith in Christ but soon return to their old ways, to a dog returning to its vomit and leading others astray.
This type of dog is untrustworthy, self-serving, and worldly, pursuing only its own fleshly desires. The people types Jesus describes in this list represent well the mindset of those who don’t know Christ. These are the kind of people who would be stirring up trouble for the church in John’s day and still stir up trouble in the modern church.
Note that Jesus is not here saying that these people will be in eternity dwelling outside the new Jerusalem. As we know, those who are not part of the new Jerusalem are in the lake of fire. Jesus is here issuing a warning and an encouragement to the church on this side of eternity. We can be encouraged to know that we will not have to suffer liars, deceivers, murderers, and idolaters when we are eternally present with the Lord. And those who find themselves included in this list should take heed that they cannot expect to receive the same rewards. Quite the contrary.
The Angel and the Churches
Jesus says quite emphatically that he sent his angel to testify to all the visions John has seen. We’ve talked before about the various angels in Revelation, and which are being referred to at particular times. In this instance, I think it makes a nice bookend if Jesus is referencing the angel back in 1:1, where John says that Jesus “made it [the revelation] known by sending his angel to his servant John.” Of course, it doesn’t matter which angel Jesus sent, the point is that the source of all that John has seen is ultimately Jesus himself. This gives weight and authority to everything John has said. Jesus is essentially telling the churches that what John has written is divinely inspired and should be treated as the very words of Christ.
Who are the “y’all” in the churches to whom these words are directed? Jesus could be intending the churches in Asia Minor, the seven churches he wrote to in chapters 2 and 3. This would create a nice bookend with 1:4, where John addresses the letter “to the seven churches in Asia.” Remember, however, that the seven churches of chapters 2 and 3 were not the only churches in Asia Minor. Seven were more than likely selected because of the numerical significance of “seven” as the number of completion, that is, the letters were intended for the entire church. In light of this, I would take “y’all in the churches” to mean everyone in every church to which this letter circulates, both in John’s day and ours.
Root of David and Morning Star
The words of Jesus finish with an interesting self-description: the root and offspring of David, the bright morning star. These terms are not new to Revelation. The elder to whom John spoke in 5:5 described the one worthy to open the seals on the scroll as the “root of David.” In 2:28, Jesus promised to give “the morning star” to those who overcome.
Once again, we shouldn’t be surprised that there is prophetic fulfillment behind these words:
There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and fear of the Lord. And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or decide disputes by what his ears hear, but with righteousness he shall judge the poor, and decide with equity for the meek of the earth; and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. Rightousness shall be the belt of his waist, and faithfulness the belt of his loins [Isaiah 11:1-5, ESV].
“I see him, but not now; I behold him, but not near: a star shall come out of Jacob, and a scepter shall rise out of Israel; it shall crush the forehead of Moab and break down all the sons of Sheth” [Numbers 24:17, ESV].
“Root” or “offspring of David” could refer to Jesus as being the essential Davidic line. That is, he is not only of the Davidic line legally, but he is the very source of the David line. All who are in the Messianic genealogy trace their root ultimately to Jesus. Alternatively, Jesus could be emphasizing his Davidic descent to affirm his claim to be the Messiah. If we understand the Greek rhiza to refer to a shoot that springs from a branch, Jesus is speaking of his direct lineage to David, the main requirement for anyone who might claim to be Israel’s promised Messiah. Either way, Jesus is making an unambiguous claim to that title, and says he is fulfilling that role right now.
As for the “bright morning star,” 2 Peter 1:17-19 tells us that we should pay attention to the prophetic word we have about Jesus like a light shining in the darkness “until the day dawns and the morning star rises in your hearts.” In other words, Jesus is that one who brings spiritual enlightenment by means of the Spirit regenerating your heart by bringing gospel light to bear on your soul. Jesus is that dawning light, the morning star who brings a new day for the repentant (see also Isaiah 60:1-3). A new day of redemption has come in Jesus, and he will draw all nations to himself.
By saying “I am,” Jesus is telling us who he is now, not who he will be at some point to come. Jesus is, now and forever, the conquering Messiah who brings just judgment to the earth, and the bright morning star who brings salvation light to the darkened soul. This is a present reality, not just a future hope.
