And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
10. he saith ] Still, probably, the same angel. He speaks still more unmistakeably in Christ’s person, now that St John understands beyond mistake that he is not Christ Himself.
Seal not &c.] Pointedly contrasted with Dan 12:4; Dan 12:9. In Daniel’s time, both the coming of Antichrist and the deliverance from him were far off: Daniel was bidden to write what he saw and heard, but not to make it public, for it would be unintelligible till long after his own generation: at least till the typical persecution of Antiochus, and the typical day of vengeance and deliverance of the Maccabees. But to St John’s readers, all was to be as plain as an unfulfilled prophecy ever can be: except one detail (Rev 10:4) the whole vision is to be laid before the Church. It may be meant further, that the typical persecution of Nero was already within the Church’s experience, and that its typical revival under Domitian was to fall within the present generation.
for the time is at hand ] Son 1:3. Besides the fact that partial and typical fulfilments were nearer to St John’s age than to Daniel’s, it is intimated that the same age, the same dispensation under which St John and his readers lived was to last till the time of the end; while the Jewish age in which Daniel lived passed away long before the end. For in mere chronology the difference is slight: from St John’s day to the end is, as we know, more than 1800 years, and from Daniel’s more than 2400: in comparison with the longer period, the shorter can hardly be spoken of as short.
Fuente: The Cambridge Bible for Schools and Colleges
And he saith unto me – The angel.
Seal not the sayings of the prophecy of this book – That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, see the notes on Rev 5:1 . Isaiah (Isa 8:16; Isa 30:8) and Daniel (Dan 8:26; Dan 12:4, Dan 12:9) were commanded to seal up their prophecies. Their prophecies related to far-distant times, and the idea in their being commanded to seal them was, that they should make the record sure and unchangeable; that they should finish it, and lay it up for future ages; so that, in far-distant times, the events might be compared with the prophecy, and it might be seen that there was an exact correspondence between the prophecy and the fulfillment. Their prophecies would not be immediately demanded for the use of persecuted saints, but would pertain to future ages. On the other hand, the events which John had predicted, though in their ultimate development they were to extend to the end of the world, and even into eternity, were about to begin to be fulfilled, and were to be of immediate use in consoling a persecuted church. John, therefore, was directed not to seal up his predictions; not to lay them away, to be opened, as it were, in distant ages; but to leave them open, so that a persecuted church might have access to them, and might, in times of persecution and trial, have the assurance that the principles of their religion would finally triumph. See the notes on Rev 10:2.
For the time is at hand – That is, they are soon to commence. It is not implied that they would be soon completed. The idea is, that as the scenes of persecution were soon to open upon the church, it was important that the church should have access to these prophecies of the final triumph of religion, to sustain it in its trials. Compare the notes on Rev 1:1, Rev 1:3.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. Seal not the sayings] Do not lay them up for future generations; they concern the present times; they must shortly come to pass, for the time is at hand. See above, Re 22:6. What concerned the Jews was certainly at hand.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And he saith unto me; this he is Christ, as appeareth from Rev 22:12,13.
Seal not the sayings of the prophecy of this book; let these things be open to be promulgated, and published to the whole church.
For the time is at hand; for it will not be long before they shall begin to be fulfilled.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Seal notBut in Dan 12:4;Dan 12:9 (compare Da8:26), the command is, “Seal the book,” for the visionshall be “for many days.” The fulfilment of Daniel’sprophecy was distant, that of John’s prophecy is near. The NewTestament is the time of the end and fulfilment. The Gentile Church,for which John wrote his Revelation, needs more to be impressed withthe shortness of the period, as it is inclined, owing to its Gentileorigin, to conform to the world and forget the coming of the Lord.The Revelation points, on the one hand, to Christ’s coming asdistant, for it shows the succession of the seven seals, trumpets,and vials; on the other hand, it proclaims, “Behold, I comequickly.” So Christ marked many events as about to intervenebefore His coming, and yet He also says “Behold, I comequickly,” because our right attitude is that of continualprayerful watching for His coming (Mat 25:6;Mat 25:13; Mat 25:19;Mar 13:32-37 [AUBERLEN];compare Re 1:3).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he saith unto me,…. Not the angel, but Christ, as is manifest from Re 22:12. This clause is left out in the Ethiopic version.
Seal not the sayings of the prophecy of this book; as the orders are, when things are intended not to be published, but concealed, at least as yet, because of the distance of the accomplishment of them, which was not the case here; see Re 10:4. Christ would have the things John saw and heard, written, and made public, sent in an open book, unsealed, to the churches, that they might be seen and read of all; that so the afflictions and persecutions of the people of God, both under Rome Pagan, and Rome Papal, might be known, and the saints not be offended at them when they came, but be prepared for them, to endure them patiently; and that they might be apprised of the errors and heresies that were to spring up, and of the appearance and wickedness of the man of sin, and his followers, and beware of them; and that they might have some assurance of the destruction of antichrist, and of the glorious state of the church, both in the spiritual and personal reign of Christ, and so be comforted in the midst of their tribulations, and rejoice in the faith and hope of these things. We may learn from hence, that the Scriptures in general are not to be locked up, and concealed from the common people, but lie open, and are to be read by all; and in particular, that this book is not so dark and obscure as it is thought to be:
for the time is at hand; when the things in this book shall begin to be fulfilled; see Re 1:1.
Fuente: John Gill’s Exposition of the Entire Bible
And he saith unto me ( ). The angel resumes as in 19:9.
Seal not up ( ). Prohibition with and the ingressive first aorist active subjunctive of . Charles takes this to be the command of Christ because in verses Rev 22:7; Rev 22:18 “the words of the prophecy of this book” come from Christ. But that is not a conclusive argument, though Charles, as already stated, rearranges these chapters to suit his own notion. Once only (10:4) was John directed to seal and not to write. See there for discussion of . This book is to be left open for all to read (Rev 1:3; Rev 13:18; Rev 17:9; Rev 22:7; Rev 22:18).
At hand (). As in 1:3.
Fuente: Robertson’s Word Pictures in the New Testament
Seal [] . Rev., seal up. This word occurs eighteen times in Revelation and twice in the Gospel, and only five times elsewhere in the New Testament. It means to confirm or attest (Joh 3:33); to close up for security (Mt 27:66; Rev 20:3); to hide or keep secret (Rev 10:4; Rev 22:10); to mark a person or thing (Rev 7:3; Eph 1:13; Eph 4:30) Time [] . See on Mt 12:1.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he saith unto me,” (kai legei moil “And he tells, instructs, or advises me; The “he” who speaks is one of the seven angels of God, Rev 21:9; from among those who had the seven vials.
2) “Seal not the sayings of the prophecy of this book,” (me sphragises tous logous tes propheteias tou bibliou toutou) “Seal not (or conceal not) the words of the prophecy of this scroll,” the book of Revelation. To seal (withhold) or seal not (withhold not) were repeated instructions angels gave to God’s prophets under various circumstances, times, and conditions. Dan 8:26; Dan 8:12; Dan 8:4; Dan 8:9; Rev 10:4. The Revelation of Christ is to be “sealed not,” but open to be read, preached, and obeyed.
3) “For the time is at hand,” (ho kairos gar engus estin) “For the time (time or era of its application) is near; it was then to be heeded, when first written, by all who read or heard it, especially the seven churches of Asia, and other associated or colleague congregations, wherever the inspired letters and this book was read, and to whom it was addressed, Rev 1:3; Rev 22:16.
Fuente: Garner-Howes Baptist Commentary
Strauss Comments
SECTION 73
Text Rev. 22:10-16
10 And he saith unto me, Seal not up the words of the prophecy of this book; for the time is at hand. 11 He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still. 12 Behold, I come quickly; and my reward is with me, to render to each man according as his work Isaiah 13 I am the Alpha and the Omega, the first and the last, the beginning and the end. 14 Blessed are they that wash their robes, that they may have the right to come to the tree of life, and may enter in by the gates into the city. 15 Without are the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loveth and maketh a lie.
16 I Jesus have sent mine angel to testify unto you these things for the churches. I am the root and the offspring of David, the bright, the morning star.
Initial Questions Rev. 22:10-16
1.
The angel told John that the time is at hand. At hand for what Rev. 22:10?
2.
What is the relationship between being righteous and doing righteousness Rev. 22:11? (The same for the filthy.)
3.
Does this imply the finality of a mans spiritual condition at the coming of Christ?
4.
What is the basis of Christs reward Rev. 22:12?
5.
What do the names given in Rev. 22:13 tell us about the one coming quickly Rev. 22:12?
6.
What is the basis of discrimination for those who would come to the tree of life Rev. 22:14?
7.
Will anyone be excluded from the City of God Rev. 22:15? How does the content of this vs. harmonize with universalism?
8.
Does Rev. 22:16 make it very plain that Jesus is not to be identified with the angel messenger?
Rev. 22:10
Daniel (Dan. 12:4) was told to shut up the words, and seal the book, but John is commanded seal not (me sphragiss the not is the first for emphasis certainly do not do it. The word seal occurs 18 times in The Revelation. It signifies to confirm or to seal up for security) the words of the prophecy of this scroll; for the time is near (eggus means close at hand). The prophecy contained in The Revelation was (and still is) relevant. It is to be studied. We are to read and hear its message. It is a time for opening up the sealed mysteries of the book, not for sealing them up.
Rev. 22:11
This is a clear refutation of the doctrines of purgatory and second chancism. John claims that the state of both the righteous and the unrighteous will be fixed. There will be nothing nor anyone who can modify their state. The one acting unjustly, let him act unjustly (adiksat 1st aor. imperative signify that the condition of the person is categorically sealed) still; and the filthy one, let him act filthily (this is the same form as above and signifies the sealed condition of the filthy one); and the righteous one let him do righteousness still; and holy one let him be made holy still. The force of this verse is crystal clear. This verse is a complete refutation, from the biblical view point, of universalismthe doctrine that everyone will ultimately be saved.
Rev. 22:12
The reward bearer is coming! He will render to each man as his work (collective noun) is (estin- present tense as his work is when the reward comes).
Rev. 22:13
These titles of the reward bearer have been discussed in the Special Study on The Titles for Christ in The Revelation.
Rev. 22:14
Blessed are (not in the text) the ones washing (plunontes present participle) their robes, in order that (hina purpose clause) their authority will be over the tree of life, and they enter by the gates into the city. Every Christian has a robe of righteousness. We weave it by the thread of our thoughts, words, and deeds. There is no power in the entire universe that can cleanse a dirty robe, except the foundation of blood which was opened up on Calvary to cleanse the filth of sin from our souls. Its purging power is adequate I Thanks be to God that we have had recourse to the constant cleansing of the blood of the Lamb. Only those who continually come to the cleansing foundation have a right to the tree of life which is within the walled city of God.
Rev. 22:15
John says again what he has already stated in Rev. 21:8; Rev. 21:27. Will anyone be excluded from the city? Emphatically the answer is Yes. We have a new outcast in this verse that has not been mentioned before dogs. The dog is an image of the lowest, most defiled object in the East. (The dog in the East is like the frog hated and despised).
Rev. 22:16
Jesus Christ provides the divine attestation of The Revelation. He has authorized John to write down the vision and send them to the Churches. Who is the one who gave the divine stamp of approval? He is the root and offspring of David, the bright and morning star. (See the Special Study on Titles for Christ in The Revelation) The Messiah Redeemer has authorized this this work be sent to the Churches in the name of the Lord of the Universe.
Discussion Questions
See Rev. 22:20-21.
Fuente: College Press Bible Study Textbook Series
(10) And he saith to me . . .The angel, in contrast to the injunctions given to Daniel (Dan. 12:9-13), bids the prophet Seal not the words of the prophecy: the reason is added, for the time is near. Such is ever the difference between the prophecy of the old, and the prophecy of the new dispensation. The one belonged to a preliminary and prefatory state; the other to a completive and final condition. However long the gospel age may have lasted, or may yet continue, it is the last time (1Jn. 2:18): after it there is none other: then shall the end come (Mat. 24:14), (Dean Vaughan).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. By GOD, bringing before us and realizing the judgment as immediate, Rev 22:10-15.
10. And he saith Who saith? The connexion, as well as the entire tenor of the words said, show that it is none other than the Lord God of Rev 22:6 who sent the angel so over-honoured by John. God sent the angel; John saw, heard, and almost worshipped; and then God saith as follows.
God testifies to this apocalypse most strongly, by forbidding it to be sealed up, and by furnishing a vivid realization of its immediate fulfilment.
In the words of God which follow, the seer is in spirit transferred to the last hours and minutes before the impending judgment-advent. Rather, we may say, that the advent is conceptually brought to the immediate future. See note, Rev 1:7. That the judgment-advent is not taught to be literally at hand, is certain from the very fact that the millennium (xx) is made to intervene. It is in God’s own view that the divine coming is just at hand. See 2Pe 3:8.
Seal not at hand The book was to be kept unsealed and ready for the reading of all, as the event is virtually at hand to every human reader.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he says to me, “Do not seal up the words of the prophecy of this book, for the time is at hand. He who is unrighteous, let him still behave unrighteously, and he who is filthy, let him still be made filthy, and he who is righteous, let him still behave righteously, and he who is holy let him still be made holy”.’
With this compare Dan 12:9-10. But Daniel had to seal the book for it could not finally apply until the new age when Christ had come. John, however, is in the new age and there is nothing to necessarily intervene between His time and the final fulfilment of God’s purposes. His readers are not to see it as something that will happen in the distant future but as something that is almost upon them. Now the book need not be sealed, it is about to come into fulfilment.
Rev 22:11 has two parallels, the righteous and the unrighteous, the holy and the ‘unclean’. The world is divided into two. Firstly those who respond to Christ and are declared righteous in God’s sight through His offering of Himself once for all on their behalf, with resulting righteous behaviour in their lives, and those who reject him and are still unrighteous before God, and thus behave unrighteously. And secondly those who are acceptable to God and can come into His presence, and those who are defiled and cannot approach Him. All their righteousnesses are as filthy rags (Isa 64:6). Those who are acceptable to God as ‘holy’ are those who have washed their robes and have made them white in the blood of the Lamb (Rev 7:14; Rev 22:14), and those who are satisfied with themselves and seek no cleansing are filthy.
He is warning of the consequence of men’s attitudes. What men are will result in what their lives become. Self-improvement is in vain in heavenly terms. It may make us more acceptable to man but it will not make us more acceptable to God. The righteous are those who respond to Christ who become ‘righteous’ in God’s eyes, in a state of acceptability to Him. They become ‘holy’, set apart to God and sanctified in Christ. The unrighteous are those who fail to respond to Christ and are liable to condemnation (although in man’s eyes some may be very righteous). The ‘filthy’ are those who, while they may be bathed and washed, and may be in fine clothes, fill God’s heart with ‘holy horror’ because of their earthliness and spiritual uncleanness. Those who are holy may be clothed in dirty clothing through no fault of their own (if John was working in the mines he may have been in such a state), but their hearts are pure and fixed on things above and God gladly accepts their approach.
John is not, of course, telling men to be satisfied with their position. He is making them aware of the choice available. He is saying, I have told you what is to come. Now it is up to you what you do. They must do what they choose.
Fuente: Commentary Series on the Bible by Peter Pett
Christ’s announcement as to sharing in the blessings of heaven:
v. 10. And he saith unto me, Seal not the sayings of the prophecy of this book; for the time is at hand.
v. 11. He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still.
v. 12. And, behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.
v. 13. I am Alpha and Omega, the Beginning and the End, the First and the Last.
v. 14. Blessed are they that do His commandments, that they may have right to the tree of life and may enter in through the gates into the city.
v. 15. For without are dogs and sorcerers and whoremongers and murderers and idolaters, and whosoever loveth and maketh a lie. Here the Lord Himself lifts up His voice in words of admonition and warning: And He says to me, Do not seal the words of the prophecy of this book; for the time is near. In the case of Daniel the opposite command was given, namely, to seal up his prophecy. But the revelations that had been made to John were to be fulfilled very soon, and the believers would be able to recognize their fulfillment within a short time. See Rev. l: 3. It is true, of course, that men abuse this book, and therefore the Lord adds at once: Let the wicked still be wicked, and let the filthy still be filthy, and let the righteous still practice righteousness, and let the holy still be holy. There has been warning enough given to the unbelievers, to all the enemies of Christ, to all the wicked and filthy. If they persist in their course, then their course will finally lead them into eternal damnation; the more they harden their hearts, the smaller will be their chances of salvation, and their latter end will be a matter of weeping and of gnashing of teeth. But those that are righteous and holy through their acceptance of the righteousness of Christ shall not permit themselves to be led aside from this path of holiness in the power of God. It is the Lord that will strengthen them and bring them to the goal, to the salvation of their souls.
The Lord now repeats His solemn call: Behold, I am coming very soon, and My reward is with Me, to pay out to every one as his work is. I am Alpha and Omega, the First and the Last, the Beginning and the End. It is the last hour of this world, and the return of the Lord to judgment may be expected at any time. He is the just and righteous Judge, who can and will reward every one according to the works that he has done in this life, as these works indicate a state of faith or a state of unbelief. He is the almighty, eternal God, who has the world and all that is in it in the hollow of His hand; He is a source of unfailing comfort to the believers, but one of terror to all those that have rejected His salvation.
Like an antiphonal chant the voice of the angel here chimed in: Blessed are they that wash their garments, that they may have a right to the tree of life and to enter through the gates into the city; without are the dogs and the sorcerers and the adulterers and the murderers and the idolaters, and every one that practices and loves falsehood. That is the glorious privilege of the believers, to wash their sin-stained garments in the blood of the Lamb, and thus to appear before the throne of God in the pure white garments of the righteousness of Christ. These are the ones that have a right to eat of the fruit of the tree of life; they are the ones whom God invites to enter into the gates of the heavenly Jerusalem. There eternal joy will rest upon them, and pain and sighing will be a thing of the past. But of the unbelievers and the deliberate transgressors of God’s commandments, of the false teachers and blasphemers, of those that beguile men of their faith, of those that delight in spiritual adultery, of those that indulge in hatred and persecution against the Church of God, of those that practice idolatry in any form, in short, of all those that love falsehood and practice it in any form, it is said that they are outside of the heavenly Jerusalem and shall not enter. They have chosen their lot, and they shall be given their preference, in the abyss that burns with fire and brimstone.
Fuente: The Popular Commentary on the Bible by Kretzmann
(10) And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. (11) He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
Here I conceive Christ himself becomes the speaker. And, indeed, at this verse, opens, in some measure, a new subject. We hear no more now to the end of the Chapter, of the Church of Christ in the Millennium-state. But now here is a charge given by Christ, that this book of prophecy shall be an open book, and not sealed. As if the Lord would have all the Church acquainted with it, from generation to generation.
And I pray, the Reader to observe in further confirmation, that this decision of Christ, of the filthy and unjust, and on the other hand of the righteous and holy, continuing forever unaltered, proves the Almightiness of the speaker, in this final sentence, (for who but the Lord himself could so decide?) and confirms, that this thousand years reign of Christ having began, admitted of no alteration. The subject is solemn, but it is most awfully true. The miserable in eternity, if they were relieved from their misery, cannot be altered from their nature, which is the cause of their misery, and therefore, continuing unchanged in nature, they must continue unchanged in pain, So sure, so certain, is that saying, of the Lord by Abraham, between the two worlds, between the two natures, the two seeds of Christ, and the serpent, there is a great gulph fixed, Luk 16:25-26 . There can be no passing from one to another. Neither, if there were, would this soften the evil. All the principles in nature; fire and water, heat and cold, life and death, are not more opposed than Christ and Belial; the children of the evil one; and the children of the kingdom!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
Ver. 10. Seal not ] Keep them not up for thine own proper use (as he did that wrote upon his writings, , things for myself), but freely impart them, and in such sort as that others may conceive and improve them.
For the time is at hand ] And every day’s events shall explain the prophecy.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
The book of Daniel, the great classic of apocalyptic literature, is represented ( cf. Slav. En. xxxiii. 9 11, xxxv. 3; En. xciii. 10, civ. 12, etc.) as having been providentially kept secret at the time of its composition, since it referred to a future period (Dan 8:26 , Dan 12:4 ; Dan 12:9 ). This was a literary device, to explain why it had not been divulged before. As John’s apocalypse is for an immediate crisis, it is not to be reserved for days to come. It is not merely valid (7) but intended for the prophet’s contemporaries (unlike Isa 30:8 , cf. Cheyne’s note), though reserved, like most of its class, as esoteric literature for the “wise” (contrast 4 Esd. 14:38 48). Some interval, however, is presupposed between the vision and its fulfilment, otherwise it would be futile to write the visions down, and to arrange for their circulation throughout the churches. A certain career (Rev 22:7 ; Rev 22:9 ; Rev 22:18-19 ) is anticipated for the Apocalypse. But (Rev 22:11 .) persistence in good and evil is about all the writer expects a stereotyped feature of the apocalyptic outlook on the obduracy of the wicked and the perseverance of the saints. Apocalyptic never encouraged propaganda, and no radical or widespread change is anticipated during the brief interval before the end. As in Dan 12:10-11 , so here, the crisis simply accentuates and accelerates human character along previous lines. No anxiety is shown, however, as in 4 Esd. 4:50 f., whether the prophet himself is to see the end.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 22:10-11
10And he said to me, “Do not seal up the words of the prophecy of this book, for the time is near. 11 Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy; and let the one who is righteous, still practice righteousness; and the one who is holy, still keep himself holy.”
Rev 22:10 “‘Do not seal up” This is exactly opposite of Isa 8:16; Dan 8:26; Dan 12:4; Dan 12:9. The time of prophetic fulfillment has arrived. God’s warnings to unbelievers and encouragement to believers is now! The decisive decision is demanded now! The Kingdom is present.
“The time is near” See Special Topic: Soon Return at Rev 1:3.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
time. Greek. kairos. See Rev 1:3 and App-195.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 22:10. , and he says to me) It is the same angel, whose addresses are mentioned in Rev 22:9-10; and yet the formula, and he says to me, is placed between, because the angel here (Rev 22:10) follows up afresh the discourse mentioned in Rev 22:6, after the interruptions made in Rev 22:7-9. Comp. and he says to me, ch. Rev 17:15, Rev 19:9.- , seal not) They are like persons sealing, whose purpose it appears to be, under specious pretexts, to restrain the fuller handling of this prophecy.
Fuente: Gnomon of the New Testament
Come, Lord Jesus
Rev 22:10-21
Still, four times repeated, implies the crystallization and permanence of character. The rewards mentioned here are for the faithful service of Christs stewards, as in Mat 25:21. For the fourth time, He who began the book and closes it, uses of Himself the divine monogram of Alpha and Omega, Rev 1:8; Rev 1:11; Rev 21:6. In the Authorized Version the way to the tree of life was opened to those who kept the commandments, but it is very comforting to read in the Revised Version that this blessed privilege is for those who wash their robes. Notice the combination of various titles in Christ: Davids Lord and Davids Son; the Morning Star and the Sun of Heavens Day; the Coming One, for whose quick return the whole creation waits; and the Water of Life, of which whosoever will may drink. The appeal of Rev 22:17 is to our Lord, asking Him to make haste to come, and it is answered in Rev 22:20. But who shall tell whether that cry may not, sooner than we think, be answered by a spiritual transformation of the things seen and temporal, so that without a break, in the twinkling of an eye, the veil of matter may be rent, and the whole imminent glory of the unseen and eternal swim into view! Let us be on the alert!
Fuente: F.B. Meyer’s Through the Bible Commentary
he saith: Rev 22:12, Rev 22:13, Rev 22:16, Rev 22:20
Seal: Rev 5:1, Rev 10:4, Isa 8:16, Dan 8:26, Dan 12:4, Dan 12:9, Mat 10:27
for: Rev 1:3, Isa 13:6, Eze 12:23, Rom 13:12, 2Th 2:3, 1Pe 4:7
Reciprocal: Psa 69:27 – Add Psa 96:13 – he cometh Son 3:11 – in the day of his Eze 3:27 – Thus Rev 1:1 – which must Rev 22:7 – I come
Fuente: The Treasury of Scripture Knowledge
Rev 22:10. Seal is from SPHRAGIZO, which Thayer defines at the passage, “keep in silence, keep secret.” In the beginning of our study of this book, we were told that the future experiences of the church in its relations with the governments were unrevealed. That was indicated by a book (containing visions of the future) that was sealed, and it required the inspiration of Christ to rMar 1:15. At some time before the Christian Dispensation (we know not how long) God composed the subject matter that makes up the book of Revelation, but since the events were not toRom 13:12 lled “for many days” as Daniel was told (Dan 12:1-4), He sealed them up in the book we are studyingRom 16:20 e time came to begin making them known He enabled the “Lion of the tribe of Judah” to break the seals. But at the point reached by us in the vision there is nothingPhp 4:5 ing on future develop-ments–the time is at hand1Pe 4:7 there is no reason for sealing it up.
Comments by Foy E. Wallace
Verse 10.
Verse 10: Seal not the sayings of the prophecy of this book: for the time is at hand.
The metaphor of sealing in respect to visions denoted secrecy, or that which was not ready to be disclosed. The prophet Daniel was instructed to “shut up the words, and seal the book” (Dan 9:24; Dan_2Th 2:2 an 12:9) for the events prophesied were far distant and were not at hand nor shortly to come to pass; therefore the prophet was commanded to “seal up the vision”; and he was told that the words of it were “closed up and sealed till the time of the end.” So it was with the vision of John in Rev 10:4 –the things which were not intended for disclosure he was commanded to seal up and write them not.
But in Rev 22:10 the angel enjoined John to seal not the contents of this book; and the reason was stated–for the time is at hand. For comparison again, in Dan 8:26, the prophet was directed to shut up the vision for it shall be many days; but in Rev 22:10 John was ordered to seal not . . . for the time is at hand. The time had come for the public announcement of the things enfolded in the seals and the trumpets-therefore, let it be known. This is the obvious distinction iJas 4:7-8 nificance of theRev 22:11 ands in the phrases seal up and seal not up.
The use of the phrase the time is at hand before the visions were introduced, and in exactly the same words following so closely the order to seal not up the sayings of the vision, certainly implied with necessary inference the immediate importance of the visions; and it undeniably has the same import of immediacy as the announcement of Jesus (Mar 1:15) that the kingdom of God is at hand. The uses of this phrase in several other passages bear the same meaning and are subject to the same application. The statement of Paul (Rom 13:12) that “the night is far spent, the day is at hand” must be considered with his further statement (Rom 16:20) that “the God of peace shall bruise Satan under your feet shortly, both of which declarations were the anticipations of the impending events.
To the Philippians (Php 4:5) he said: The Lord is at hand; and Peter said (1Pe 4:7) that “the end of all things is at hand”–that is, the end of the Jewish state and all things pertaining to it. To impart any other meaning to the phrase at hand in these passages, and apply them to the end of time, would amount to convicting the inspired apostles of contradictions and of teaching error on the second coming of the Lord, which was not at hand (2Th 2:2)–for he did not so come, neither as yet has done so. And if at hand can be stretched to the end of time in these instances, it obliterates the meaning of the same expressions in reference to his kingdom. It adds up to one conclusion: the siege and destruction of Jerusalem, the demolition of the temple and termination of the Jewish theocracy, together with the end of the Jewish state with its attendant tribulations, were the impending ominous events before the New Testament churches and the object of many references in the epistles of the apostles.
Admonishing the Jews of the Dispersion, James exhorted : “Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.” The Lord’s second coming was not nigh–it did not occur; so it is evident that the apostle’s monitory declaration referred to the imminent events envisioned in John’s apocalypse. (Jas 4:7-8)
Fuente: Combined Bible Commentary
Rev 22:10. And he saith unto me, Seal not up the words of the prophecy of this book, for the time is at hand. At chap. Rev 1:19 St. John had been commanded to write, now he is commanded to proclaim what he had written. The Apocalypse was not to be a sealed and hidden book like that of Daniel (chaps. Dan 8:26, Dan 12:4). It was to be opened for the instruction and the guidance of the Church. There was not a moment to be lost. The Lord was at hand. Let all who believed that truth prepare themselves for His coming.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. A strict charge given unto St. John, not to seal or close up the words of this prophecy, but to publish and make it known for the use and benefit of the church, for which reason this book is called a revelation: Seal not the sayings of the prophecy of this book.
Where mark, That although this book be the obscurest part of the scripture, yet it is Christ’s command that it should not be concealed from the knowledge of the people: how sacrilegious then is the practice of the church of Rome in robbing the common people of all the scriptures, locking them up in an unknown tongue, and forbidding the people to read the same!
Observe, 2. How the Holy Ghost here pre-occupates an objection, which St. John might be ready to make, “If I seal not up, but make known this prophecy, the wicked men of the world, persecutors especially, will be made worse by it; they will be unjust still, and filthy still, and more so than ever.” Be it so, says he, yet the righteous will be more confirmed in their course of obedience: and such as are holy, will be holy still, and such as are righteous, will be righteous still. There is, we see, a dangerous perseverance in sin, as well as a desirable perseverance in grace and holiness; let him that is unclean, be unclean still.
Where mark, this is no permission, much less a persuasion, to sin, but a dreadful threatening or commination, that such as give up themselves to sinning, shall be judicially given up by God to sin as a punishment; such a liberty as this to sin, is the worst of bondage.
Again, he that is holy, let him be holy still; the words carry with them not only the force of a command, and the direction of a rule, but the sweetness of a promise, and a gracious privilege that they shall persevere in holiness unto the end.
Fuente: Expository Notes with Practical Observations on the New Testament
The contents of a sealed book would not be made known until a lter time. The persecutions of this book would come fabout so soon that the churches of Asia needed to read the contents of this book immediately. The wicked need to hear the warnings and change their lives, as the next verse will explain.
Fuente: Gary Hampton Commentary on Selected Books
Rev 22:10-11. And he saith unto me After a little pause; Seal not the sayings of this book Conceal them not, like the things that are sealed up; for the time is at hand When they shall begin to take place. He that is unjust Or unrighteous; that is, who lives and dies unjustified, let him be unjust, or unrighteous, still For after death his state can admit of no change, he that is filthy Unholy, unsanctified, and dies in that condition; let him, that is, he shall be, filthy, or unholy, still; and he that is righteous That lives and dies justified, or accounted righteous; let him be, he shall be, righteous still; and he that is holy That is, renewed in the spirit of his mind, and stamped with the divine image, and perseveres until death in that state; shall be holy still Shall be found so at the day of judgment, and shall remain so for ever. Dr. Doddridges paraphrase on the verse, connecting it with the preceding, is, The time is just approaching when the last seal shall be put on the characters of men, and when it shall be said, on the one hand, Let him that is unjust be unjust still, &c., for no more opportunities shall ever be granted for reforming what has been amiss, and recovering the unrighteous and polluted soul to rectitude and purity; and on the other hand, it shall be said, Let him that is righteous be righteous still, &c.; nothing shall ever happen to bring the virtues and graces of good men into any future danger, or under any cloud; but their righteousness and their holiness shall for ever shine, yea, shine with an increasing lustre.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 10
And he saith unto me; that is, Jesus saith, as is evident from what follows, especially Revelation 22:16.
Fuente: Abbott’s Illustrated New Testament
22:10 {3} And he saith unto me, {4} Seal not the sayings of the prophecy of this book: for the time is at hand.
(3) The angel returns to his former speech: in which he teaches to use of this book both towards ourselves, in this and the next verse: and in respect of God for declaration of his truth, there to the fifteenth verse Rev 22:11-15 .
(4) That is, propound this prophecy openly to all and conceal no part of it. The contrary to that which is commanded in Isa 8:16, Dan 8:26 .
Fuente: Geneva Bible Notes
John received instruction from the angel to leave his book open. He was not to close it because the fulfillment of the events predicted was near, and people needed to be aware of them (cf. Rev 1:11). God had told Daniel to seal his prophecy, evidently because there was more prophecy to come (Dan 8:26; Dan 12:4; Dan 12:9-10; cf. Rev 10:4). As an artist covers his work when it is under construction until it is complete, so God covered His picture of the future until He finished it.