Revelation: An Epilogue (preaching resource for 6/1/25, Easter 7)

This post exegetes Revelation 22:6-21, providing context for one of the RCL readings on the seventh Sunday of Eastertide (6/1/25). Insights are drawn from Grant Osborne ("Baker Exegetical Commentary on the New Testament") and George R. Beasley-Murray ("New Bible Commentary").

"Jesus' Appearing" (public domain via Wikimedia Commons)

Introduction

The final section of the Revelation serves as the book's concluding epilogue. It contains closing utterances from Jesus, warnings to evildoers, encouragements to the faithful, and sections on the authenticity of the book and the nearness of Jesus’ return. It mirrors the prologue in chapter 1, utilizing imagery that reflects the warnings and promises to the seven churches in chapters 2-3. This reminds us that the immediate context for Revelation is the situation in the seven churches, though we understand it to be relevant in every age, including our own.

Authenticating the book 

Revelation 22:6-7 

6 The angel said to me, "These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must soon take place." 7 "Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book."

“The angel” (apparently the one in Rev. 21:9) speaks concerning “these words” (of this book) in an echo of Rev. 19:9 (“These are the true words of God”) and Rev. 21:5 (”These words are faithful and true”). This description of the book’s message reflects the character of both the Father and Jesus as “faithful” (Rev. 1:5; 3:14) and “true” (Rev. 3:7, 14; 19:11). Thus their messages are fully reliable and must be heeded. Indeed, “the Lord” (the covenant God, Yahweh) has given these visions. He is the “God of the spirits of the prophets”—he sends his messages through John who operates in a prophetic role. These revelations focus (as in Rev. 1:1; 4:1) on what “must soon take place,” stressing the imminence of the eschaton. The problem of a lengthy span of time between Jesus’ ascension and his return is addressed by Peter: “With the Lord a day is like a thousand years, and a thousand years are like a day. The Lord is not slow concerning his promises” (2Pet. 3:8-9). God in his sovereignty has already determined the time of the eschaton (Rev. 6:11) and thus we can hold on to the certainty of his promise, waiting patiently in faith for his predetermined timing. From the perspective of God’s timing in salvation history, the next event after Jesus’ death, resurrection, ascension and “coming” through the Spirit at Pentecost, is Jesus’ return in glory. Thus, whether it occurs next year or in 5,000 years, it is still to be seen as “near” in the overall sweep of salvation history. 

John’s immediate concern is to urge the seven churches to a sense of urgency—to exhort them to rise above the crises they are facing and fully trust in their Lord Jesus. In Rev. 22:7, Jesus speaks directly, clarifying that “the things that must soon take place” include his “coming soon.” This same phrase appears in Rev. 2:16; 3:11; 22:12, 20. In all but the first instance it refers to Jesus’ second coming at the end of history. This is followed by the sixth of seven beatitudes (“blessed is he…”) in the book (Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). As in Rev.1:3 and Rev. 16:15, this blessing centers on those who “keep” (obey) “the words” (instructions or commands) that constitute the prophecies of the book. Again, we are reminded that perseverance is a primary theme of Revelation. In light of God’s sovereignty and the realization that he has foretold the imminent end of the world, believers must at all times be ready for Jesus’ return. Every passage on the return of Jesus ends with a similar exhortation (see the endings of Jesus’ parables in Mat. 24:32-25:30, and of Paul’s exhortations in 1Cor. 15:58; 2Cor. 5:9; 1Thes. 5:8; 2Thes. 2:15). We thus understand that the purpose of end-time prophecy is NOT to send people off into a frenzy of “prediction addiction,” but to ground them in the assurance of Jesus’ parousia at the end of time—serving as encouragement to ethical and faithful living in the present time.

The angel’s commands 

Revelation 22:8-11

8 I, John, am the one who heard and saw these things. And when I had heard and seen them, I fell down to worship at the feet of the angel who had been showing them to me. 9 But he said to me, "Do not do it! I am a fellow servant with you and with your brothers the prophets and of all who keep the words of this book. Worship God!" 10 Then he told me, "Do not seal up the words of the prophecy of this book, because the time is near. 11 Let him who does wrong continue to do wrong; let him who is vile continue to be vile; let him who does right continue to do right; and let him who is holy continue to be holy."

John affirms that he is the official recipient of the prophecies described in Rev. 22:6-7. For a second time (first in Rev. 19:10), John is overwhelmed and bows in worship to the messenger angel. The angel patiently corrects John, pointing out that angels are created beings like humans, standing alongside rather than above us as fellow-servants (slaves) of God. Note that the angel calls John “brother” of “the prophets”—a statement that authenticates John’s prophecies. Also note the commendation of John’s steadfastness in keeping “the words of this book.” This prepares the way for the warning in Rev. 22:18-19 to those who do not “keep the words” but “add” or “take away” from them. There is only one imperative in light of all this: “Worship God!” This is the basic message of the entire book. There is only one worthy of worship—not the emperor or the Antichrist or angels—but God alone. Eternity will be typified by the unadulterated and direct worship of this triune God; this Lord of all.

In light of the importance that all believers “keep the words of this book,” the angel proceeds to command, “Do not seal up the words of the prophecy of this book.” As throughout Rev. 22:6-9, the contents of the book are seen as prophetic revelations from God to John. The meaning of “revelation” (Greek=apokalypsis) in Rev. 1:1 is the “unsealing” or “uncovering” of hidden truths that God has kept from his people until now. Thus Jesus, through the angel, is telling John that this is the time to make these truths known. This reverses Rev. 10:4, where the heavenly messenger tells John to “seal what the seven thunders have spoken, and do not write it down.” This echoes Dan. 12:4 where he had been told to “seal the words of the scroll until the time of the end.” But now the time of full disclosure has arrived. And the reason is clear: “the time is near” (Rev. 22:10b). This is a verbatim quotation from Rev. 1:3, where both the official church “reader” of this prophecy and those who heed its words are blessed “because the time is near.” In light of this nearness, the readers must be told these prophecies so that they can “keep” its commands and heed its warnings. In short, the emphasis continues to be on ethical responsibility in light of apocalyptic reality. The only possible response is to “worship God” (Rev. 22:9b), which involves living faithfully with and for the Lamb of God (Rev. 22:11).

Rev. 22:11 spells out ethical alternatives hinted at in verse 10, and like verse 10, it alludes back to Dan. 12. In light of the approaching end, Dan. 12:9-10 says “Many will be purified, made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand.” Both in Daniel and here in Revelation, the world will continue to consist of the wicked and the righteous side-by-side right up to the eschaton. But in Daniel, where these are prophetic observations, in Revelation they become commands. But why does the angel command unbelievers to continue to do wrong? It seems that the angel is warning unbelievers to think very carefully about the choices they are making in light of the soon return of Jesus. This probably echoes Ezek. 3:27, “This is what the Sovereign Lord says, ‘Whoever will listen let him listen, and whoever will refuse, let him refuse; for they are a rebellious house.’” This is the sense of Rev. 22:11a, where the rebellious and the apostate members of the church as well as pagans are being warned that they will soon face God.  However, Rev. 22:14, 17 state that there is still time for them to “wash their robes,” “hear,” and “come” to the “water of life.” Thus, the hard exhortation of Rev. 22:11a must be taken rhetorically as a warning rather than as indicating an inalterable, predestined fact.

John and other church leaders are exhorted to “let him who does wrong continue to do wrong, let him who is vile [filthy] continue to be vile [filthy].” The terms wrong and filthy sum up all the evil deeds of Rev. 21:8 and Rev. 22:15. The unbelievers are wrong (Greek=adikon), a term that emphasizes their disregard for God’s ethics; and they are filthy (Greek=rhyparos), referring to a state of moral impurity. It seems that John and the other leaders of his churches are being told that there is little they can do to stem this tide of evil. Their task, therefore, is NOT to be moral police but to proclaim these prophecies (Rev. 22:10) and then let God do his refining work. However, they are to encourage “those who do right…the holy” to continue to do right. Elsewhere, “right” (Greek=dikaios) is used primarily for the “righteous acts” of God and Jesus (Rev. 15:3, 4; 16:5, 7; 19:2, 11). The saints are thus seen as not standing in their own “rightness,” but as participating in the “rightness” (the righteous being and doing) of God and the Lamb (Rev. 19:8; 22:11). In the same sense, the “holy” nature of God and of Jesus (Rev. 3:7; 4:8; 6:10) provides the basis for the “holiness” (Rev. 20:6; 22:11) of the “saints” (holy ones) (Rev. 5:8; 8:3, 4; 11:18; 13:7, 10; 14:12; 16:6; 17:6; 18:20, 24; 19:8; 20:9). In light of the overwhelming presence of evil in this world, the saints are to stand with God and Jesus, participating in their righteousness. This is their salvation.

Jesus’ sayings 

Revelation 22:12-15

12 "Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. 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, that they may have the right to the tree of life and may go through the gates into the city. 15 Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood. 

Here the central point is trusting in (participating in) the right living of Jesus, the One who is “coming soon!” (a verbatim quote from Rev. 22:7a). The link between ethical living and Jesus’ imminent return is a major theme in this epilogue and in the prologue (see Rev. 1:1, 7), and serves as the basis for the exhortations of this section. Since Jesus is returning soon, we need at all times to share his life, lest we make the mistake of the ten unprepared virgins (Mat. 25:1-13), or the mistake of the servant who squandered his talent (Mat. 25:14-30). Here in Rev. 22:12b, Jesus says that when he comes with his “reward,” he “will give” it “to everyone according to what he had done.” This echoes Isa. 40:10, “See, the Sovereign Lord comes with power…his reward is with him.” In Isa. 40, that reward is the preservation of God’s people from destruction and eventual return from exile. In Revelation, the reward for the saints is eternal recompense for their allegiance to Jesus as noted in Rev. 11:18 where the 24 elders speak of the time when the dead are judged, and those who embrace Jesus are rewarded. God and the Lamb will indeed vindicate and reward their people for all that they have sacrificed in serving them (see Rev. 6:9-11; 21:4).

This idea of “rewarded according to works” occurs often in Revelation, speaking of believers (Rev. 18:6; 11:18; 14:13; 20:12; 22:12) and of unbelievers (Rev. 18:6; 11:18; 20:13). This idea is common in the Old Testament (2Chron. 6:23; Job 34:11; Psa. 28:4; 62:12; Prov. 24:12; Jer. 17:10; Ezek. 18:20; Hos. 12:2); in intertestamental Jewish literature (which is often part of the backdrop of John’s thinking); and in the New Testament (Mat. 16:27; Rom. 2:6; 14:12; 1Cor. 3:12-15; 2Cor. 5:10; 11:15; 2Tim. 4:14; 1Pet. 1:17). We must, of course, be careful not to take such warnings and promises and build upon them a “justified by our works” theology. To do so would be to misunderstand the focus here (and throughout Scripture) on the perfection and sufficiency of Jesus who, as our substitute and representative, stands in for and includes all humanity in his perfect, saving love and life. Thus we see these warnings and promises as exhortations to individuals to participate actively and faithfully in the life that is theirs in Jesus—and that participation is always a matter of trust (faith)—which ultimately is a sharing in Jesus’ own faith (see Gal. 2:20 in the KJV). It is Jesus’ life—his work—that saves, and our participation in that work will be a sharing in his reward—a sharing that comes to fullness in the eternal Holy City in the presence of God and of the Lamb.

Who is this One coming soon—the One whose life we are exhorted to share? He is “the Alpha and the Omega, the First and the Last, the Beginning and the End” (Rev. 22:13). This is the last of several “Alpha and Omega” passages in Revelation, some which refer to God (Rev. 1:8; 21:6), and others to Jesus (Rev. 1:17; 2:8; 22:13). The titles used speak of the sovereignty of God and Jesus over all history. As sovereign, they control the beginning of creation and its end in the new creation—thus including every aspect in between. The emphasis is on Jesus’ sovereignty and thus his power and authority concerning everyone’s destiny. And this sovereign one is quoted (in Rev. 22:14) as saying, “"Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city.” This is the seventh and final beatitude of the book, which like the others emphasizes the necessity of remaining true to Jesus in order to participate in his resurrection life. Here in Rev. 22:14, the language is close to that of Rev. 7:14, where the victorious saints are described as those who “washed their robes and made them white in the blood of the Lamb.” There too the imagery of “washing…robes” speaks of spiritual revival, that is, shedding in communion with Jesus the accumulated filth of this world as we share in Jesus’ pure human life before God. The present tense of “washing” speaks of an ongoing lifestyle of faithfulness. This too is a recurring theme in Revelation, used negatively for the Sardis church (who “spoiled their clothes” [Rev. 3:4, with “overcomers” there being “dressed in white” Rev. 3:5]) and the Laodicea church (who should purchase from Jesus “white clothes to wear,” Rev. 3:18). In Rev. 7:14 these white garments are washed “in the blood of the Lamb,” which is the basis for the victorious life.

In Rev. 22:14, Jesus gives to those who “wash their robes” a new “right” (Greek = exousia, meaning authority) a term used more often in Revelation (21 times) than anywhere else in the New Testament. Throughout the book, it speaks of the “authority” or “power” given to the saints over the nations (Rev. 2:26), demonic hordes over earth-dwellers (Rev. 9:3, 10, 19), the two witnesses over their enemies (Rev. 11:6), the beast over the nations and the saints (Rev. 13:2, 4-5, 7; 17:12-13), the angels over fire from the altar (Rev. 14:18) as well as over the earth (Rev. 18:1), and God over the plagues (Rev. 16:19). Now this right/authority/power is given to the saints, and the text returns to the regained/transformed Eden of Rev. 22:1-5. There the saints are given the “right to the tree of life” (NIV) or given “authority…[to access] the tree of the life” (YLT). Thus the reward for faithful and persistent devotion to Jesus and his way is eternal life in all its abundance. This is stated negatively in Rev. 20:6, “The second death has no power over them,” but now the positive side is seen, and it is wondrous. Adam and Eve had access to the tree of life (that is why there were expelled from the garden), but hardly the “right” or “authority” to it. In eternity, the saints will be able to partake freely of “twelve kinds of fruit” (Rev. 22:2) and also “enter the gates into the city” (Rev. 22:14). In Rev. 21:25-26 these gates are never shut, and through them the nations bring their “glory” into it. In contrast, anything that is unclean, vile or false do not “enter” (Rev. 21:27).  Like Rev. 21:25-27, the picture here is one of total peace and security, an eternal city with constantly open gates. The background is Isa. 62:10, LXX (“go through my gates”) and Isa. 26:2 (“open the gates, let a people enter that keeps righteousness”). 

Though the city gates are open wide, some people remain “outside” (Rev. 22:15a). Is there no hope for them? We are reminded that Jesus died “outside the gate” of Jerusalem (Heb. 13:12-13). In this place of rejection and exclusion, Jesus meets all sinners—the ultimate “outsiders”—and there includes all in his vicarious human life. Then he invites them to come with him into the Holy City. But he never forces them in. Sadly, some, at least potentially, choose to remain outside where, by their own choice, they exclude themselves from participation in the New Jerusalem. Those who remain outside, are dogs [who]…practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood” (Rev. 22:15). The last five of these six vices are found in Rev. 21:8, which lists those whose destiny is the lake of fire (synonymous with being outside the City). To call these rebellious ones “dogs,” is to apply to them an epithet used derisively of fools in Prov. 26:11, and of greedy rulers in Isa. 56:10-11. Moreover, in Jesus’ day the Jews called Gentiles “dogs,” and Jesus commanded his disciples not to “give” the “holy” truths of the gospel to “dogs” (Mat. 7:6)—those who treat the gospel with contempt. Paul describes the Judaizing false teachers as “dogs” in Phil. 3:2, and Peter uses the Proverbs passage to describe apostates as dogs in 2Pet. 2:22.  Those called “dogs” here are thus those who reject Jesus and his gospel, thus entangling themselves in demonism and falsehood. The final characteristic on this vice list—practicing falsehood—is given special emphasis. Since Satan is “the father of lies” (John 8:44), who is characterized by “deceit” (Rev. 12:9; 13:14; 20:3, 8, 10), those who live lives of falsehood are especially aligned with him. In contrast, the faithful do not lie (Rev. 14:5), and there is no place for lies in the Holy City (Rev. 21:27). Only those who follow Jesus (who is the Truth) are found within the Holy City.

Jesus sends revelation and encouragement 

Revelation 22:16

16 "I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star." 

This verse parallels Rev. 1:1-2, where God gave “revelation” to Jesus, who, in turn, “sent his angel” to give it to John. Now the revelation comes directly from Jesus (emphasizing the union of God and Jesus), sending it through his “angel” (a collective singular probably referring to all the angelic messengers in the book) to “you” (probably a reference to John and his “brothers the prophets” in Rev. 22:9). Jesus, as King, here authenticates his royal herald (the angel) who delivers his decrees to his people. The content of this decree is Jesus’ official “testimony” which he sends from his heavenly court to the troubled “churches” on earth. Jesus declares in Rev. 22:16b that, “I am.” The Gospel of John has many such “I am” statements and Revelation has three (Rev. 1:8; 1:17 and here)—all proclaiming Jesus as the “I Am”—Yahweh, the covenant God. Jesus, as God, is “the Root and the Offspring of David.” The idea of “root” echoes the military imagery of Isa. 11:1, 10, where “the root of Jesse…will stand as a banner for the peoples.” For the Jews this connotes the Warrior Messiah who would destroy Israel’s enemies. Here in Revelation, Jesus, the “Root of David” judges the wicked. And this Jesus is also David’s “Offspring.” He is also “the bright Morning Star,” which echoes Numbers 24:17, “A star will come out of Jacob.” Thus we see in Jesus the fulfillment of all the Jewish messianic hopes. Jesus, the Warrior Messiah, shares his messianic victory over his enemies with his faithful followers. This is a very encouraging message to believers who are experiencing terrible persecution as the result of their loyalty to Jesus.

Jesus invites 

Revelation 22:17

17 The Spirit and the bride say, "Come!" And let him who hears say, "Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life.

Apparently, Jesus continues to speak, now issuing an invitation to those who have not yet embraced him—those who remain outside the Holy City. His invitation is placed in the mouths of the Spirit (the Holy Spirit and perhaps also the Spirit-inspired prophets like John) and the bride (the victorious church, now situated within the City). Jesus’ invitation has three parts (noted with three present imperatives in Greek). All three continue the mission theme of Revelation (Rev. 1:7; 11:13; 14:6-7; 21:6), coupling evangelism with Jesus’ return and final judgment. With the parousia of Jesus, which includes the general resurrection, all will see him face-to-face, and there Jesus invites all to “come” to him—to enter the Holy City with him and enjoy open access to the tree of life. In keeping with this mission theme of the book, “him who hears” this invitation to Jesus includes both non-believers and believers—all are invited to “come to Jesus"—to come drink “the free gift of the water of life.” Certainly, John is hoping that those who are “thirsty” and will respond to this invitation, will include the unbelievers and the false Christians troubling the seven churches to which he writes. The ideas of being “thirsty” and of “water of life” are found in Rev. 21:6, where Jesus promises, “To the one who thirsts I will give of the spring of the water of life freely.” Both stem from Isa. 55:1, “Come, all you who are thirsty, come to the waters” (compare this with Mat. 5:6; John 4:14-15; 7:37). A key purpose of Revelation is to evangelize the lost and to call believers to a closer walk with Jesus. 

Jesus warns 

Revelation 22:18-19

18 I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to them, God will add to him the plagues described in this book. 19 And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book.

It is likely that Jesus continues to be the speaker here as well. He speaks as the “I ” (an echo of “I am”) whose intent is to “warn” (Greek=martyro, meaning testifying). Thus, like Rev. 22:16, Jesus, the I Am is once again “testifying,” “I warn” is in the form of a legal oath that introduces an integrity formula (compare Prov. 30:5-6). The purpose is to emphasize further the authenticity of these prophecies and to make certain that false teachers in the seven churches do not tamper with them. This formula/oath is probably based on Deut. 4:2 (“Do not add to what I command you, and do not subtract from it, but keep the commands of the Lord you God that I give you”). There the formula indicated that the Torah came directly from Yahweh and must not be supplemented or reduced. Rather, I is to be accepted and obeyed in its entirety. This is the key to the meaning of “add/take away” here. As in Deuteronomy, Jesus is warning against false teachers who distort the meaning of the prophecies by adding their own teaching to it or removing the meaning that Jesus intends. Jesus has a severe warning for those who would tamper with the meaning he intends for these prophecies. They will reap what they sew: If they add to the meaning of the book, God will add to them the plagues described within the book. If they take away God’s intended meaning of the book, God will take away their share in the Holy City with its access to the tree of life. Purposefully and carelessly distorting the meanings of these prophecies is tantamount to apostasy.

Jesus promises to return 

Revelation 22:20

20 He who testifies to these things says, "Yes, I am coming soon." Amen. Come, Lord Jesus.

Jesus concludes his series of promises related to his imminent return, by again declaring, “I am coming soon” (echoing Rev. 22:7, 12). This is a fitting climax to the book, which is appropriately followed by the response of the faithful: “Amen. Come, Lord Jesus.” This adds a special sense of urgency to the church’s desire for Jesus to return, using a direct translation of Marana tha (Aramaic for “our Lord, come”) an early Christian creedal prayer. This prayer is found in the Didache (10.6)—a Christian manual from the mid to late first century. There the prayer occurs in context with a warning to repent (“If anyone is holy, let him come; if anyone is not, let him repent. Marana tha. Amen”).  This is also true in 1Cor 16:22 where it states, “If anyone does not love the Lord—a curse be on him. Marana tha.” The same is true here where the prayer is set in a context of warning (Rev. 22:18-19). Therefore, as in the rest of the New Testament, the return of Jesus is both a promise and a warning, and it provides a fitting conclusion to John’s book.

Concluding blessing 

Revelation 22:21

21 The grace of the Lord Jesus be with God's people. Amen.

That John concludes with this blessing, is a reminder that Revelation, though  prophetic and apocalyptic, is an epistle (letter). John is asking “the Lord Jesus” to shine upon his readers with his grace, so that they will stand with him and in him as “overcomers” (see Rev. 2:7) at his return. The NIV says that this grace is for “God’s people,” but a more accurate translation is “with all” (as in the KJV and NASB). John likely has in mind all who might read this book, and we are reminded of the strongly evangelistic thrust of the book—reaching out both to nonbelievers (calling them to faith in Jesus) and to believers (calling them to perseverance in the face of persecution). The grace of Jesus is available to ALL who are open to the truths of this book, saints and sinners alike. The book ends (particularly v17) with a rather tantalizing hint that this grace remains open to those who are situated outside the Holy City, for the City gates remain wide open. We can’t comment specifically on what this might mean related to timing, and to opportunity for non-believers to change their minds and turn to Jesus. We are not given to know these details, but we are given to know Jesus, who is the Savior of all, full of truth and of grace. And so we end by placing our trust fully in him to do what is right.

Conclusion

In this concluding epilogue, John has reminded us of God’s sovereignty, the soon return of Jesus, and the importance of conversion for unbelievers and perseverance for believers. To anchor these truths, John has reminded us that the book is directly from Jesus. Therefore, the reader must take it seriously and choose between the Holy Trinity and the false trinity. The time for that choice is now, in  light of the fact that Jesus’ return is soon. And we who choose Jesus (because we are chosen in him), respond by joining our voices to the ancient cry of the Spirit who prays with the saints, Amen. Come, Lord Jesus!