Revelation 22 Study Notes
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22:1-5 The river of the water of life looks back to Ezk 47, as well as to Jesus’s promise about the Holy Spirit flowing as “streams of living water” (Jn 7:37-39) from those who believe in him. The tree of life was in the center of the garden of Eden (Gn 2:9; 3:3). After the fall of mankind into sin, God denied humanity access to the tree (Gn 3:24). Ezk 47:12 speaks of trees that bear fruit with medicinal value. The wording here pictures the new Jerusalem as the new and permanent “Eden,” where there will no longer be any curse (see Gn 3:14-19). As Adam and Eve enjoyed unbroken fellowship with the Lord in the garden prior to the fall (Gn 3:8), how much more will God’s servants enjoy his constant presence in the new “Eden.” All inhabitants will have his name on their foreheads, as was the case with the 144,000 (14:1). On night will be no more, see note at 21:22-27.
22:6-7 The sixth beatitude of the book (blessed) repeats the emphases on the imminence of the events in Revelation and the need for application of its prophecies seen in the first beatitude in 1:3 (see note there), but here those elements are in reverse order.
22:8-9 John once again feels compelled to worship an angel. Again, the angel rebukes him, reminding him that they are fellow servants (see 19:10 and note there).
22:10-12 The book of Daniel was “sealed until the time of the end” (Dn 12:9) to conceal its contents. In clear contrast, and in light of the imminence of the events (the time is near) portrayed in Revelation, John was commanded not to seal up the words of the prophecy of this book. Until the events of the book are fulfilled, people will continue to act in keeping with their nature (filthy . . . filthy or righteous . . . righteousness), but when the Lord comes, he will render to each person according to his deeds (20:12; 2Co 5:10).
metopon
| Greek pronunciation | [MEH toh pahn] |
| CSB translation | forehead |
| Uses in Revelation | 8 |
| Uses in the NT | 8 |
| Focus passage | Revelation 22:4 |
In the ancient world, a mark on the forehead (metopon) normally involved a master/slave relationship (cp. word study on seal, Gk sphragis). Such markings were used to signify: (1) tribal identity, (2) ownership, or (3) loyalty to a deity (closely related to ownership), as well as (4) to punish runaway slaves.
In the NT, metopon occurs in Revelation, where a mark on the forehead is always in view. On four occasions God claims ownership of his servants by applying his name to their foreheads, protecting them from his judgment (7:3; 9:4; 14:1; 22:4). Three times God’s enemies receive the mark of the beast (perhaps his name or 666) on their right hand or forehead (13:16; 14:9; 20:4). This represents a satanic counterpart to God’s sealing. Elsewhere, the prostitute riding the scarlet beast bears a cryptic name on her forehead (17:5), perhaps an allusion to the ancient practice of Roman prostitutes placing their names on headbands.
22:13 On the Alpha and the Omega, see note at 1:8.
22:14-15,17 The final beatitude (blessed) of the Apocalypse is an elegant presentation of the gospel, using the imagery of the “new Eden” (“the tree of life”) and the eternal city (enter the city by the gates). Wash their robes means faith in the shed blood of Christ. The right to the tree of life is what Adam and Eve were cut off from by their sin. The gates of the city and access to the tree of life are made available to those who believe in Jesus, but all unbelievers, with their various sinful lifestyles, are excluded. With the repeated invitation to come and take the water of life as a gift (i.e., free grace; see Eph 2:8-9), Revelation ends with passionate evangelistic appeal. Though Jews referred to Gentiles as dogs, in this case it more likely refers to false teachers, whatever their ethnicity, as in Php 3:2.
22:16 Jesus is a blood descendant of David. On the bright morning star, see note at 2:28.
22:18-19 It is doubtful the wording here directly refers to closing the canon of the Bible (this book). The book (Gk biblion, “scroll”) that is not to be tampered with is the book of Revelation, but the wording does imply that all Scripture should be guarded as sacred, never tampered with. The immediate context in Revelation is of a “new Eden” (vv. 1-5). Also, in Gn 3, Eve added to the word of God (Gn 3:3) and the serpent took away from what the Lord had said (Gn 3:4). As a result, this “biblical bookends” effect of Rv 22:18-19 and Gn 3:3-4 infers that, just as Genesis is the first book in the Bible, Revelation is the last.
22:20 Jesus promised that he is coming soon (see note at 1:1,3). Believers long for Jesus’s return. God’s patience grants the church an opportunity to proclaim his salvation and an unbelieving world an opportunity to repent.
22:21 The book of Revelation, though made up largely of apocalyptic (1:1) and prophetic (1:3) literary forms, begins (1:4) and ends (with its concluding grace) like a letter. In spite of all the works of the devil and the judgment and wrath of God detailed in between, the Apocalypse starts with grace and ends with grace, making a full circle from grace to grace. This is a fitting symmetry for a book that foretells the ultimate victory of “the God of all grace” (1Pt 5:10).