Exegetical and Hermeneutical Commentary of Revelation 22:11

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.

11. He that is unjust &c.] The sense is generally understood to be, “The time is so short, that it is too late to change: for good or evil, you must go on as you are;” a solemn and terrible irony, like “Sleep on now, and take your rest,” to the Disciples who had missed their opportunity. As that was followed by “Rise, let us be going,” so there is nothing inconsistent with this in the Church continuing to preach repentance to the unjust and the filthy. But in the Epistle of the Churches of Gaul (Eus. H. E. v. i. 53) the passage is quoted (not quite accurately, it is true) as though the sense were, ‘Let the unrighteous do more unrighteousness” &c.; a possible rendering of the Greek. Then the sense will be, that the world “must be worse before it is better” that sin must come to its height, in order that the righteous may be made perfect. For “unjust” it would be better to render “unrighteous,” or else “just” for “righteous” below, as the two words are the exact opposites of each other.

be righteous ] Read, do righteousness.

be holy ] More literally, be sanctified.

Fuente: The Cambridge Bible for Schools and Colleges

He that is unjust, let him be unjust still – This must refer to the scenes beyond the judgment, and must be intended to affirm an important truth in regard to the condition of people in the future state. It cannot refer to the condition of human beings on this side the grave, for there is no fixed and unchangeable condition in this world. At the close of this book, and at the close of the whole volume of revealed truth, it was proper to declare, in the most solemn manner, that when these events were consummated, everything would be fixed and unchanging; that all who were then found to be righteous would remain so forever; and that none who were impenitent, impure, and wicked, would ever change their character or condition. That this is the meaning here seems to me to be plain; and this sentiment accords with all that is said in the Bible of the final condition of the righteous and the wicked.

See Mat 25:46; Rom 2:6-9; 1Th 1:7-10; Dan 12:2; Ecc 11:3. Every assurance is held out in the Bible that the righteous will be secure in holiness and happiness, and that there will be no danger – no possibility – that they will fall into sin, and sink to woe; and by the same kind of arguments by which it is proved that their condition will be unchanging, is it demonstrated that the condition of the wicked will be unchanging also. The argument for the eternal punishment of the wicked is as strong as that for the eternal happiness of the righteous; and if the one is open to doubt, there is no security for the permanence of the other. The word unjust here is a general term for an unrighteous or wicked man. The meaning is, that he to whom that character properly belongs, or of whom it is properly descriptive, will remain so forever. The design of this seems to be, to let the ungodly and the wicked know that there is no change beyond the grave, and by this solemn consideration to warn them now to flee from the wrath to come. And assuredly no more solemn consideration can ever be presented to the human mind than this.

And he which is filthy, let him be filthy still – The word filthy here is, of course, used with reference to moral defilement or pollution. It refers to the sensual, the corrupt, the profane; and the meaning is, that, their condition will be fixed, and that they will remain in this state of pollution forever. There is nothing more awful than the idea that a polluted soul will be always polluted; that a heart corrupt will be always corrupt; that the defiled will be put forever beyond the possibility of being cleansed from sin.

And he that is righteous, let him be righteous still – The just, the upright man – in contradistinction from the unjust mentioned in the first part of the verse.

And he that is holy, let him be holy still – He that is pure, in contradistinction from the filthy mentioned in the former part of the verse. The righteous and the holy will be confirmed in their character and condition, as well as the wicked. The affirmation that their condition will be fixed is as strong as that that of the wicked will be – and no stronger; the entire representation is, that all beyond the judgment will be unchanging forever. Could anymore solemn thought be brought before the mind of man?

Fuente: Albert Barnes’ Notes on the Bible

Verse 11. He that is unjust, let him be unjust still] The time of fulfilment will come so suddenly that there will be but little space for repentance and amendment. What is done must be done instantly; and let him that is holy persevere, and hold fast what he has received.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: it may be the keeping of this book open, and the publication of it, will displease wicked and filthy men; but let them be displeased, the truths of God must not be concealed.

And he that is righteous, let him be righteous still: and he that is holy, let him be holy still: it will, on the other side, confirm the servants of God in their faith, patience, and holiness, and all the fruits of righteousness.

Fuente: English Annotations on the Holy Bible by Matthew Poole

11. unjust“unrighteous”;in relation to one’s fellow men; opposed to “righteous,” or”just” (as the Greek may be translated) below. Moreliterally, “he that doeth unjustly, let him dounjustly still.”

filthyin relation toone’s own soul as unclean before God; opposed to holy,”consecrated to God as pure. A omits the clause, “He which isfilthy let him be filthy still.” But B supports it. In theletter of the Vienne and Lyons Martyrs (in EUSEBIUS)in the second century, the reading is, “He that is lawless(Greek,anomos‘) let him be lawless; and he that isrighteous let him be righteous (literally, ‘be justified’) still.”No manuscript is so old. A, B, Vulgate, Syriac, Coptic,ANDREAS, and CYPRIANread, “let him do righteousness” (1Jn 2:29;1Jn 3:7). The punishment of sinis sin, the reward of holiness is holiness. Eternal punishment is notso much an arbitrary law, as a result necessarily following in thevery nature of things, as the fruit results from the bud. No worsepunishment can God lay on ungodly men than to give them up tothemselves. The solemn lesson derivable from this verse is, Beconverted now in the short time left (Re22:10, end) before “I come” (Rev 22:7;Rev 22:12), or else you mustremain unconverted for ever; sin in the eternal world will be left toits own natural consequences; holiness in germ will there developitself into perfect holiness, which is happiness.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

He that is unjust, let him be unjust still,…. These words are not to be considered as ironical expressions, such as in Ec 11:9 much less as an allowance to do injustice and commit filthy actions; nor even as deterring persons from these things, by tacitly suggesting, that should they continue unjust and filthy, they would be severely punished; nor as an anticipation of an objection that might be made against the publication of this book, and the sayings of it, taken from the ill use that some men might make of it, who might be provoked to injure and persecute the saints more and more, or indulge a filthy conversation; but as a prophecy of what would be at the close of time, at the second coming of Christ. The imperative is put for the future, as is usual in the Hebrew language, in which it is said, let such and such things be, when the sense is, that they shall be; see Eze 3:27

Zec 11:9 and so the meaning of this expression is, he that is now found without a righteousness, and full of all unrighteousness, and acts unrighteously, will continue so; there will be no change made in him, no regeneration, renovation, repentance, or reformation; he will remain the same wicked man he ever was; or he that hurts, or does injury to his fellow creatures, will still do mischief; at least he will have the same inclination, though not the opportunity and power, but will attempt it, of which there will be an instance in the wicked dead, when raised; see Re 20:8.

And he which is filthy, let him be filthy still: or he shall be filthy still: all mankind are originally, naturally, and universally filthy, or defiled with sin. Some are cleansed from it by the blood of Christ, others are not; and these will continue polluted, nor will the fire of hell fetch out the filthiness of their hearts and nature: or the words may be rendered, “he that defileth, let him defile still”; though he will not be able to defile the temple of God, or corrupt the good communications of the saints, yet he will continue to defile himself; the same evil thoughts, c. will proceed out of him as ever, which defile the man.

And he that is righteous, let him be righteous still a truly righteous man is one that is righteous, not by his own righteousness, but by the righteousness of Christ imputed to him; he is one, who by faith looks to Christ for righteousness, and receives it from him, and, in consequence of it, lives soberly, righteously, and godly, and such will continue righteous; not that they will be made more righteous, though they may have a clearer view of their justification, for the sentence of it will be afresh pronounced upon them; but the meaning is, they will ever remain in a justified state, and never enter into condemnation, their righteousness being an everlasting one. The Alexandrian copy, the Complutensian edition, Syriac and Arabic versions, read, “and the righteous man, let him do righteousness still”; as he will do, for such will ever be before the throne of God, and serve him in his temple day and night, Re 7:15. And he that is holy, let him be holy still. They are holy who are sanctified by the Spirit of God, and none but such will be admitted into the pure state of things upon Christ’s second coming; and such will then be perfectly holy, and without sin, and shall continue so: hence we may learn, that justification and sanctification are two distinct things, and that both are durable. With these sayings may be compared some expressions of the Jewish doctors h, as the sense of Le 11:43

“if a man defiles himself a little, they defile him much; the gloss on it is, they let, or suffer him to be more defiled; if below, they defile him above; if in this world, they defile him in the world to come; if a man sanctifies himself a little, they sanctify him much; if below, they sanctify him above; if in this world, they sanctify him in the world to come.”

h T. Bab. Yoma, fol. 39. 1.

Fuente: John Gill’s Exposition of the Entire Bible

Let him do unrighteousness still ( ). First aorist (constative) active imperative of , viewed here as a whole. The language is probably ironical, with a reminder of Da 12:10, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. So as to “Let him be made filthy still” ( ). First aorist (constative) passive imperative of , old verb, to make foul or filthy (from , filth, 1Pe 3:21, as is , filthy), here only in N.T. The use of is not perfectly clear, whether “still” or “yet more.” It is the time when Christ has shut the door to those outside who are now without hope (Matt 25:10; Luke 13:25). occurs elsewhere in N.T. only in Jas 2:2, and (filthiness) only in Jas 1:21. So then “the righteous” ( ) is to do righteousness still ( , first constative aorist active imperative of ) and “the holy” ( ) to be made holy still ( , first constative aorist passive imperative of ). The states of both the evil and the good are now fixed forever. There is no word here about a “second chance” hereafter.

Fuente: Robertson’s Word Pictures in the New Testament

Unjust [] . Rev., better, unrighteous.

Let him be unjust [] . The verb means to do wickedly. Hence Rev., correctly, let him do unrighteousness.

He which is filthy [ ] . Only here in the New Testament. On the kindred noun rJupov filth, see on 1Pe 3:21. Ruparia filthiness occurs only in Jas 1:21; and the adjective rJuparov filthy only in Jas 2:2. Let him be filthy [] . The best texts read rJupanqhtw let him be made filthy. So Rev.

Let him be righteous [] . Read dikaiosunhn poihsatw let him do righteousness. So Rev.

Let him be holy [] . Rev., giving literally the force of the passive voice, let him be made holy.

Fuente: Vincent’s Word Studies in the New Testament

1) “He that is unjust, let him be unjust still,” (ho adikon adikesato eti) “The one acting unjustly (in an unjustified way) let him act unjustly still; the wicked sink lower and lower each day they reject God’s call to repentance and salvation, Eze 3:27; Dan 12:10; Pro 29:1.

2) “And he which is filthy, let him be filthy still,” (kai ho hruparos hrupantheto eti) “And the filthy one, let him act filthy still; 2Ti 3:13; It appears that carnal, deranged, depraved desires for moral stench, which men deliberately embrace till death, will accompany them into hell forever: Where the worm dieth not and the fire is not quenched,” Mar 9:44; Joh 3:19.

3) “And he that is righteous, let him be righteous still,” (kai ho dikaios dikaiosunen poiesato eti) “And the righteous one, let him be righteous still,” or let him do righteousness still; as the righteous through life are permitted to do righteousness after this life, it also appears that the wicked will be permitted to go on doing wickedness in hell, 1Jn 3:7; Luk 16:23-28.

4) “And he that is holy, let him be holy still,” (kai ho hagios hagiastheto eti) “And the holy one, let him be hallowed still; Holiness is an attribute of God, given by the Holy Spirit, in the New birth, to every child of God, by which one becomes partaker of God’s Divine nature, from which all of man’s holy thoughts and deeds originate, 2Pe 1:4; Heb 12:14; Rom 12:12.

Fuente: Garner-Howes Baptist Commentary

(11) He that is unjust, let him be unjust . . .Better, Let him that is unjust, do injustice still; and let the foul pollute himself still; and let the righteous do righteousness still; and let the holy sanctify himself still. Two pairs are selected to stand as representatives of the good and of the bad: in these four are included all classes of godly and ungodly: those who sin against society, and those who sin against themselves: those who act honourably, and those who keep themselves pure. But what does the verse mean? Does it mean that the time is so short that it is hardly sufficient to allow of men reforming themselves, so as to be ready for their Lord, and that therefore the lesson is, let those who would be ready for Him remember that now is the day of salvation? This is the view adopted by some: it contains a truth, but the meaning of the verse seems more general. Is it not the declaration of the ever terrible truth, that men are building up their destiny by the actions and habits of their lives? Sow an actreap a habit: sow a habitreap a character: sow a characterreap a destiny. The righteous become righteous: the godly become godly.

Thus, all characters

Must shrink or widen, as our wine-skins do,
For more or less that we can pass in them:
And added years give ever a new key
To fixed prediction.

So, slowly, but surely, may the power of being masters of our fate pass out of our hands. It is in this law of our nature that the key to many of the darkest problems of the future may lie; and not without a solemn declaration of this law does the Book of Revelation close.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

11. As the words Rev 1:7 conceive the advent as really present, so the words of this verse conceive it so near that probation is closed, and moral change impossible. As there is a moment at every closing life when character and destiny are fixed, so there is a moment of the closing world-history when the fixedness of eternity has already arrived. Repent? It is too late!

Unjust Referring to offences against equity.

Filthy Referring to shameful iniquities, offences against chastity, decency, and honour.

Righteous Moral rectitude.

Holy Implying spiritual consecration, including moral rectitude.

Let him There is no space for the reformation of the evil, or the apostasy of the good.

Fuente: Whedon’s Commentary on the Old and New Testaments

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.

Ver. 11. He that is unjust, &c. ] q.d. Let things be foretold never so plainly, and fall out never so accordingly, yet wicked men will be uncounsellable, incorrigible, Isa 26:10 ; “But if any man be ignorant, let him be ignorant,” 1Co 14:38 . He falls with open eyes, let him fall at his own peril: who so blind as he that will not see? “Ephraim is joined to idols, let him alone,” Hos 4:17 . He hath made a match with mischief, he shall have his belly full of it.

And he that is filthy, let him be filthy still ] This is the last judgment we read of (befalling in this life) in all the New Testament. As that judgment of pining away in their iniquity (as if nothing could awaken them) is the last that God mentioneth, Lev 26:39 , after those dismal ones there threatened to befall the people. It is contiguous, and as it were bordering upon hell itself.

Let him be righteous still ] Let him persevere and proceed.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

unjust = unrighteous. Pres. part, of Greek. adikeo: everywhere in Rev. except here rend. “hurt”. See Rev 2:11 and compare App-128.

let . . . unjust = let him act unrighteously. Aor. tense.

filthy = morally defiled. Greek. rhupoo. Only here. Compare Jam 1:21 (rhuiparia) and 1Pe 3:21 (rhupos). The texts, however, read here rhuparos rhupantheto.

righteous. App-191.

be righteous. The texts read “do (or work) righteousness” (App-191.)

be holy. Greek. hagiazo. Only occurrence of the verb in Rev. In N.T. almost invariably “sanctify”. Note Figure of speech Epistrophe (App-6) in this verse.

Fuente: Companion Bible Notes, Appendices and Graphics

Rev 22:11. [245]) Erasmus, here patching up Greek words from Latin, made , from . I said in my Apparatus that , not , is a neuter verb: but Wolf expressed his fear, that it could not be proved, that only was neuter. It was the part of that most learned man, to maintain by examples his assertion concerning the use of also as a neuter. Neuters in are indeed given, , , : but when two verbs are formed from one theme, very frequently the form in is active, and the form in or is neuter, as , , , , and thus , . Undoubtedly in Aristophanes, who is quoted by Wolf (besides , which is ambiguous when taken by itself), , , are neuter, not , . But grant that also is neuter, the verb , even though it does not elsewhere occur, is however defended by the analogy of the words , , , which also are rare verbs, and, which is the point of chief importance, by all the manuscripts.- , let him do righteousness) Thus, , who doeth righteousness, 1Jn 2:29; 1Jn 3:7.- , the holy) and pure, fleeing from all things filthy and profane, in opposition to the practice of dogs and swine.

[245] A omits the clause. B has : so Tisch.; but Orig. 4,419c and Cypr. : so Lachm.-E.

Fuente: Gnomon of the New Testament

Chapter 60

No changes in eternity

‘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’

Rev 22:11

Read the words of the wise man and learn what they mean: In the place where the tree falleth, there shall it be’ (Ecc 11:3). Solomons language is not hard to understand. His meaning is: Whatever your condition is when you die, that will be your condition throughout eternity. Death changes nothing. There will be no changes in eternity. Whatever your spiritual condition is at the moment of death, that will be your spiritual condition throughout eternity. Whatever your state is before God when you die, that will be your state before God throughout eternity. There will be no changes in eternity. The judgment bar of God is not to be a trial to determine the guilt or innocence of those who stand before him. Judgment day will determine nothing. But it will show the guilt or innocence of all who stand before him, and execute the penalty of justice upon the guilty and the reward of justice upon the righteous. Judgment will reveal everything, but will change nothing. I repeat myself deliberately. There will be no changes in eternity. Purgatory is a lie. Limbo is a delusion. ‘In the place where the tree 1, there shall it lie!’ In Rev 22:11 the angel said to John, ‘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 are four unalterable, inflexible, unbending statements of divine justice. They cannot change or be changed. We are told that ‘justice is blind.’ Among men, that is questionable. But I assure you that the justice of God is blind. It does not take into consideration, or offer leniency upon the grounds of, age, race, sex, environment, education, ability, or knowledge. It sees only two things: sin and righteousness, guilt and innocence, filthiness and holiness. Justice gives consideration to nothing else.

1. All who die in a state of guilt and condemnation, with the curse of the law and the wrath of God upon them, will spend eternity in a state of guilt and condemnation, under the curse and unmitigated wrath of God

Nothing will change after we die. There will be no changes in eternity. It is written, ‘He that is unjust, let him be unjust still.’ If you are without Christ, you are unjust, you are in a state and condition of non-justification. You have broken Gods law. The guilt of sin is upon you. Oh, if you could understand what I am saying to you, you would tremble with fear. The wrath of God is upon you! You are cursed! You are condemned! The very same wrath of God that heats the fires of hell is upon you right now (Psa 5:5; Psa 7:11-13; Psa 11:4-6; Eze 18:20; Joh 3:18; Joh 3:36).

Your unjustified condition, your state of condemnation is a matter of righteousness, justice, and truth. If God should seize you before you draw your next breath and cast you into hell, his judgment upon you would be exactly what you deserve. You have earned his wrath. ‘The wages of sin is death’ (Rom 6:23; Psa 51:1-5). Here are three reasons why you ought to go to hell, three reasons why you ought to be damned forever. (1.) You were born in a state of guilt and condemnation (Rom 5:12; Eph 2:3). (2.) You have personally broken every law of God, transgressed every commandment, and come short of every requirement of God from your youth up (Rom 3:23; Psa 58:3). (3.) You have repeatedly heard and rejected the gospel of the grace of God. You have repeatedly had Christ crucified set before you and willfully despised him (Pro 1:23-33; 1Jn 5:10).

My comments are particularly addressed to you who have been raised under the sound of the gospel, who yet refuse to believe on and bow to the Lord Jesus Christ. You know the message of substitution, but you despise the Substitute. You know the commandment and promise of God. ‘Believe on the Lord Jesus Christ and thou shalt be saved!’ But you will not obey the commandment. And you despise the promise. You know that you can never be justified by your works, yet you will not acknowledge the evil of your ‘good’ works, confess you sin, and trust Christ alone. If you die in your present condition, unjust, you will be forever unjust. You are without hope, without life, without God, without Christ. Dare you die in such a state? If you do, there will be no mercy for you, but only wrath, no friend in heaven for you, but only enemies. You will forever remain unjustified! The only change that will take place is this: When you wake up in hell, you will value justification by Christ more than anything and want it more than anything, but there will be no possibility of you obtaining it.

2. If you die in a state of filth, depraved, defiled, degenerate, and sin, you will be filthy forever

There will be no changes in eternity. It is written: ‘He which is filthy, let him be filthy still.’ ‘Without holiness no man shall see the Lord.’ ‘All mankind are originally, naturally, and universally filthy, or defiled with sin’ (Gill). None of us like to hear it, but it is true. And if I would be faithful to your soul, I must tell you the truth.

If you are without Christ, you are filthy, so filthy that even your righteousnesses are filthy rags in Gods sight (Isa 64:6). No one likes to think of filth, be around filth, see filth, smell filth, or touch filth. Have you ever smelled a filthy thing, or had to work in filth? If you have, just the remembrance of it will make your stomach begin to churn. Yet, the Word of God declares that you and I are by nature filthy. Our hearts are filthy (Mar 7:21-23). Our best deeds are filthy (Isa 64:6). Our consciences are filthy and must be purged (Heb 9:14). If you die in your filth, you will wallow in your filth forever in hell. Death will not change you. The fires of hell will not purge away the filth of nature. ‘He which is filthy, let him be filthy still!’ There will be no regeneration of the heart, no repentance from sin, no renovation of the soul, and no reformation of life in hell. The only thing that will change is this: In hell your lusts and filthy passions will be more acute than ever, but shall have no satisfaction. And the corruptions of your heart will torment you more, infinitely more, in hell than any man has ever been tormented by conscience in this world.

The only one who can purge you from your filth is the Lord Jesus Christ. His blood has purged away the filth of every believer from the book of justice. Christs blood, if you believe, will purge away the guilt of your filth from your conscience. In fact, your faith in him will be to you the evidence that his blood purged away your sins when he satisfied the justice of God for his elect at Calvary (Heb 11:1).By the power, merit, and virtue of his blood, the Son of God will purge away the filth of sin from our bodies in the resurrection. Believe on the Lord Jesus Christ, and be clean (Zec 13:1).

3. All who die in a state of righteousness, justified and complete in Christ, shall be righteous forever and enjoy the just reward of perfect righteousness in eternal glory

Nothing will change after you die. There will be no changes in eternity. It is written, ‘He that is righteous, let him be righteous still.’ That which God has given shall never be changed, lost, or taken away (Ecc 3:14; Joh 10:28-29; Rom 11:29). Death and judgment will not make you any more righteous than you are at the moment you die. And it will not make you one bit less righteous than you are at the moment you die. Death changes nothing. Judgment changes nothing. Eternity changes nothing. Are you interested in being righteous before God? If you are, let me show you six things from the Word of God. (1.) You cannot make yourself righteous, no matter what you do (Gal 2:21). (2.) The only way any sinner can be made righteous is by the righteous obedience of Christ being imputed to him (Rom 5:19). Just as Adams sin was imputed to us, the sins of Gods elect were imputed to Christ, and Christs righteousness is imputed to every believer. (3.) The only way you can obtain the imputed righteousness of God in Christ is by faith (Rom 9:31-33). Faith does not perform righteousness, or accomplish righteousness, or merit righteousness. Faith receives righteousness. (4.) If you believe on the Lord Jesus Christ, you are perfectly righteous in him (1Co 1:30; Jer 2:6; Jer 33:16; Col 2:10), immutably righteous, completely righteous, and eternally righteous. (5.) If you are now righteous in Gods sight, if you have received the righteousness of God by faith in Christ, God in strict justice will reward you for the perfect, righteous obedience of Christ when you stand before Him in judgment (Col 1:12). Looking on you in Christ and having imputed to you all that Christ did for sinners in his life and in his death, you will here the Lord God say to you, ‘Well done!’ (6.) If you have been made righteous by the imputation of Christs righteousness to you, you will live soberly, righteously, and godly in this world, for the glory of Him who has made you righteous (Tit 2:11-14). Grace never makes saved sinners licentious, but righteous. Sods saints are never perfectly righteous in this world. All true believers know and acknowledge that fact (1Jn 1:8-10). But they are sincerely righteous, universally, and in all aspects of life righteous (Rom 6:11-18).

4. If you die in a state of holiness, born again (regenerated and sanctified) by the spirit of God, you shall be forever holy and inherit the kingdom of holiness

Remember, that which God has done cannot be undone, made better, or made less (Ecc 3:14). Death changes nothing. There will be no changes in eternity! It is written, ‘He that is holy, let him be holy still.’ Perhaps you wander, ‘What is the difference between righteousness and holiness?’ The one is a matter of legal standing. the other is a matter of personal experience. All men without Christ are in a state of being unjust, a state of non-justification, condemnation, and guilt before the law of God. That is mans standing before God. But his nature is ‘filthy,’ the condition of his heart, the thought of his mind, the state of his soul is ‘filthy.’ All who are in Christ, redeemed by his blood, are ‘righteous.’ Our legal standing before God is righteous, right in the eyes of the law, because Christs righteousness has been imputed to us. We were made righteous by Christs obedience. But ‘holiness’ is the believers new nature in Christ. Holiness is not what we do. Holiness is what we are by the new birth. Holiness is the righteousness of Christ imparted to us in regeneration.

Holiness is that new nature given to every believer whom he is born of God (1Jn 3:9; 2Peter 1;4; 1Co 3:17). However, though God has given us a new, holy nature by the new birth, we still have the old nature of sin. This is the cause of that warfare that goes on in every believers hear between the flesh and the Spirit (Rom 7:14-25). The believer is not two persons, but one, one person with two natures. These two natures, so long as we are in this world, must be at war with one another (Gal 5:17). The Spirit rules but never conquers the flesh in this world. Flesh will not submit to the Spirit, agree with the Spirit, or be at peace with the Spirit for a moment. When we die we will not become one bit more holy than we now are; we will simply cease to be bothered by this sinful body of flesh. In eternity we will do what we now want to do, (only and always that which is perfectly righteous), because we will be what we now long, with all our hearts to be, totally free from all sin! But death will make no changes. There will be no changes in eternity.

‘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.’ ‘In the place where the tree falleth, there shall it lie.’

Only one thing in this world is of any real consequence, because only one thing in this world is of any eternal consequence, and that is your relationship with the Lord Jesus Christ. Faith in Christ is the one urgent, eternal necessity of your soul. ‘He that believeth and is baptized shall be saved; but he that believeth not shall be damned. ‘

Fuente: Discovering Christ In Selected Books of the Bible

See definitions O.T. righteousness Luk 2:25 N.T. righteousness (See Scofield “Rom 3:21”), Rom 10:10 righteous living 1Jn 3:7 self-righteousness Rom 10:3.


Sanctification, holiness, Summary:

(1) In both Testaments the same Hebrew and Greek words are rendered by the English works “sanctify” and “holy,” in their various grammatical forms. The one uniform meaning is, “to set apart for God.”

(2) In both Testaments the words are used of “things” and “persons”.

(3) When used of things no moral quality is implied; they are sanctified or made holy because set apart for God.

(4) Sanctification when used of persons has a threefold meaning.

(a) In position, believers are eternally set apart for God by redemption, “through the offering of the body of Jesus Christ once” Heb 10:9; Heb 10:10. Positionally, therefore, believers are “saints” and “holy” from the moment of believing; Php 1:1; Heb 3:1.

(b) In experience, the believer is being sanctified by the work of the Holy Spirit through the Scriptures Joh 17:17; 2Co 3:18; Eph 5:25; Eph 5:26; 1Th 5:23; 1Th 5:24

(c) In consummation, the believer’s complete sanctification awaits the appearing of the Lord Eph 5:27; 1Jn 3:2 See “Salvation,” (See Scofield “Rom 1:16”).

Fuente: Scofield Reference Bible Notes

that is unjust: Rev 16:8-11, Rev 16:21, Psa 81:12, Pro 1:24-33, Pro 14:32, Ecc 11:3, Eze 3:27, Dan 12:10, Mat 15:14, Mat 21:19, Mat 25:10, Joh 8:21, 2Ti 3:13

and he that: Rev 22:3, Rev 7:13-15, Job 17:9, Pro 4:18, Mat 5:6, Eph 5:27, Col 1:22, Jud 1:24

Reciprocal: Lev 11:44 – ye shall Num 19:13 – purifieth Num 19:20 – shall not Psa 53:3 – filthy Psa 69:27 – Add Psa 112:9 – righteousness Psa 119:44 – keep Isa 22:14 – Surely Eze 24:13 – because Eze 47:11 – shall be Hos 4:17 – let Zec 11:9 – that that dieth Mat 9:1 – he Mar 11:14 – No Luk 16:26 – they pass 1Co 14:38 – General Gal 6:8 – reap 1Th 2:16 – for Heb 12:14 – no man Rev 22:16 – General

Fuente: The Treasury of Scripture Knowledge

Rev 22:11. The preceding verse must be remembered in connection with this one in order to get the full meaning of the passage–it is very vital. We are arrived at the judgment day (in the vision) when the final and eternal lot of all intelligent creatures will be announced for good. After this there will never be any change either for better or worse with anyone. The unjust and filthy will always be so, and the righteous and holy likewise will remain so. That is why there will never be any sin committed in Heaven by angel or man after the judgment. Neither will there be any chance for reformation on the part of the creatures in the lake of fire.

Comments by Foy E. Wallace

Verse 11.

Verse 11: He that is unjust, let him be unRev 22:12 l: 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.

These admonitions were coupled with the warnings that the 1Co 15:24-26 hand; and the events being so near, so shortly to come to pass, no change in the characters of the wicked devotees of the imperial beast or of conditions in the heathen world could be expected; but all others were exhorted to maintain their state of righteousness and holiness, as the storm approached.

The words of this category of2Th 1:6-7 rs were significant. The unjust were the unbelievers in general; the filthy were those who were defiled by heathen practices; the righteous were the justified, who had obeyed the gospel; and the added term holy implied the maintaining of the life Rev 22:12-13 n from sin into which they had entered by justification. They had become righteous through justification by obedience to the gospel; they would remain holy by living apart from sin and its defilements.

The passage contains a judicial declaration upon the incorrigible heathen enemies and was indicative of the ultimate destiny where there can be no reformation; combined with an appeal to the righteous and the holy to pass through tribulation with washed robes and undefiled garments, for the threat of heathen influence would continue to be a reality, after the persecution itself had ceased. John had reverted to a pre-persecution exhortation based on what he had heard and seen in the vision; and he was obeying the command to seal not the sayings of the prophecy of this book. The purpose of the admonition was to ready and steady them for the impending onslaught.

There is an extended and continuous application of the solemn words of verse eleven. When all of the events of time shRom 2:6-29 raRom 3:1-31 ndRom 4:1-25 enRom 5:1-21 avRom 6:1-23 d Rom 7:1-25 haRom 8:1-39 ecRom 9:1-33 l Rom 10:1-21 esRom 11:1-36 heRom 12:1-21 oRom 13:1-14 ctRom 14:1-12 have been unchangeably fixed for eternity. Here may be the proper application to the everlasting state of all people in the world that has no end. The basis ofRev 22:13 alyptic warning is that eternal truth.

Fuente: Combined Bible Commentary

Rev 22:11. He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still. It is not possible to separate these words from the last clause of Rev 22:10 or from Rev 22:12. But the question still remains, In what sense are they to be understood? Are they a warning to the wicked as well as the good, so that the former may repent while there is time? They can hardly be looked at in this light. There is no appearance of an exhortation to the wicked to repent either in the passage before us or in any other part of the Apocalypse; and in Rev 22:12 reward only, not punishment, is spoken of. The Apocalypse is a book for the Church, although indirectly it appeals to the world. Or, do the words contain the truth that the mystery of Gods dealings is finished, and that nothing more will be done by Him to lead men to change their state? This we must take to be the meaning, a meaning applicable not simply to the few moments immediately preceding the Lords coming, but to the whole Christian era. The words contain that solemn lesson often taught in Scripture, but nowhere so impressively as in the writings of St. John, that the revelation of Christ is the final test of the character, and the final arbiter of the fate, of man. It is the revelation of that Light which appeals to the spark of light in the breast of every one. Will one listen to the appeal; will he follow that voice of his nature which bids him bring his light to the Light,then his little spark will be kindled into a bright ever-enduring flame. Will he close himself against the light, will he, because he loves the darkness, refuse to admit the light,then his darkness shall continue and deepen, and the little spark that might have been fanned into ever-increasing brightness will expire. Under the influences of the Gospel of Christ we make out our own destinies; we sow the harvest that we shall eventually reap. Such is the great moral spectacle upon which, as he surveys the history of man, the eye of St. John always rests. It is this that lends to the world its solemnity, and to the revelation that is in Christ Jesus its unspeakable importance. We need not remain unrighteous and filthy: we may not remain righteous and holy; but, whatever the changes that we experience, this is true, that we are fixing our own character and conduct every day we live, and that, if judgment overtake us at the last, the result will be traceable to no arbitrary decree, but to the manner in which, as moral beings, we met the conditions of that moral system in the midst of which we have been placed.

Fuente: A Popular Commentary on the New Testament

This is a solemn warning that should cause sinners to see the need for a change and saints to see the need for constant watchfulness. The word translated “still” could be translated “yet more,” which would indicate one grows in sin or grows in righteousness. ( 2Ti 3:13 ; 2Co 7:1 ; Heb 6:1 )

Fuente: Gary Hampton Commentary on Selected Books


11. Let the unrighteous man still be unrighteous and the filthy still be filthy; let the righteous still do righteousness; and let the holy still be sanctified. The prophetical panorama has already swept through the whole realm of human probation. This significant verse is the verdict of the Holy Ghost pronounced on all the sons and daughters of Adams fallen race. You see indubitably entire humanity divided into four classes; i.e., the righteous, the wicked, the holy, and the filthy. Justification by the free grace of God in Christ, received and appropriated, takes away the guilt pertinent to your own sins, and makes you righteous. This does not reach the deep pollution of your fallen. nature. Hence the Holy Spirit calls you filthy. The Greek word hagiadzo, throughout the Bible translated sanctify, is a compound, from alpha (not) and gee (the earth). Hence it means to take the world out of you. 1Jn 2:16 says:

All this is the world, the lust of the flesh, the lust of the eye, and the pride of life.

Therefore, you see that sanctification is the antithesis of pollution, and the grace by which all the filthiness of the flesh and spirit are expurgated. In these Scriptures, certainly the two works of grace are distinctly and irrefutably set forth, the one to save you from condemnation and make you righteous, and the other to save you from all filthiness of the flesh and spirit (2Co 7:1), and make you holy. This verse not only establishes beyond controversy the two distinct works of grace in the plan of salvation i.e., justification and entire sanctification but, with the irresistible logic of the divine ipse dixit, positively reveals the fact that these indispensable graces must be received in the present life, or forever forfeited, thus triumphantly and irrefutably sweeping from the field all the specious dogmata propagated by the advocates of physical death, fiery purgatory, or any other theory of post-mortem sanctification. You are liable this moment to reach the end of your probation. How awful to think, as you are now under condemnation for your sins i.e., unrighteous you are liable instantly to forfeit the last possibility of change, and remain a miserable culprit through all eternity! Though your own sins are forgiven, and you are saved from evil habits, yet you are not saved from evil tempers. The pollution of the Adamic nature still inheres in the deep interior of your spiritual organism; i.e., in the bold phraseology of the Holy Ghost, you are still filthy. Will you not fly to the cleansing fountain lest the black curtain fall, eclipsing the last hope of your sanctification and sealing your doom, consigning you to the society of the filthy through all eternity? Perhaps you are not saved from the filth of tobacco, opium, strong drink, gluttony, jewelry, and needless ornamentation, which defile your body. Are you saved from pride, vanity, folly, anger, wrath, malice, revenge, hatred, envy, jealousy, ambition, covetousness, love of the world, self-love, selfishness, Church pride, and other forms of spiritual filthiness? Hasten to the cleansing fountain, get washed from all this filthiness of the flesh and spirit, lest the dark curtain fall and consign you to remain filthy through all eternity. When God speaks, let angels, men, and devils be silent. You know this is the positive word of the Almighty. You must have these two works of grace. If you are not both righteous and holy, you are liable any moment to be shut out of heaven forever. God give you a superlative appreciation of His word! You will not be judged by your creed, nor what your preacher says; but by the word of God.

12. Behold, I come quickly, and my reward is with me, to give unto each as his work is. While our work is not the condition of our salvation, yet it is the measure of our reward in heaven. Consequently, the rewards of the righteous and the retributions of the wicked will be as diversified as their lives in this world. This declaration of the Almighty should present every conceivable incentive to do our utmost to help Jesus save the world. The smallest deeds of philanthropy, mercy, and grace will receive an abundant reward in the good time coning. We should all substitute the expectation of death with the constant outlook for our glorious Lord.

13. Alpha and Omega are simply the first and last letters of the Greek alphabet Christ is first and last in the plan of salvation. Himself is our salvation. He is all and in all. When you have Him enthroned in your heart, you are saved to the uttermost. God help us to rise above creeds and sink out of self into Christ!

Fuente: William Godbey’s Commentary on the New Testament

Verse 11

The meaning is, Let men continue in these various characters, if they will. I come quickly with the rewards that they will respectively deserve. A similar mode of expression is adopted in Ecclesiastes 11:9.

Fuente: Abbott’s Illustrated New Testament

22:11 {5} 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.

(5) An objection anticipated, but there will be some that will use this occasion for evil, and will wrest this scripture to their own destruction, as Peter says. What then? says the angel, the mysteries of God must not be concealed, which it has pleased him to communicate to us. Let them be harmful to others, let such be more and more vile in themselves, whom this scripture does not please: yet others will be further conformed to righteousness by this, and true holiness. The care and reformation of these may not be neglected, because of the voluntary and malicious offence of others.

Fuente: Geneva Bible Notes

The angel gave John this warning to pass along because the time is near (Rev 22:10). This is a strong warning not to put off becoming a believer in Jesus Christ. It presents the hopelessness of the final state of unbelievers. When Christ comes, people will not be able to change their destiny. What they are then they will remain forever. People should not expect some second chance in the future but should make the decision about worshipping God now in the light of what they have read in this book (cf. Mat 25:10; Luk 13:25; Heb 9:27).

"It is not only true that the troubles of the last days will tend to fix the character of each individual according to the habits which he has already formed, but there will come a time when change will be impossible-when no further opportunity will be given for repentance on the one hand or for apostasy on the other." [Note: Swete, p. 305.]

Remember the pharaoh of the Exodus.

"All four parts of Rev 22:11 indicate with a tone of irony the fixity of state in which the good and the evil find themselves at a time when no further opportunity for repentance remains. The lesson is, ’Change while there is time.’" [Note: Thomas, Revelation 8-22, p. 502.]

This verse does not teach that for some people repentance and conversion are impossible now (cf. Rev 22:17). It is a guarantee of personal responsibility for one’s decisions (cf. Eze 3:27; Mat 11:15; Rev 2:7; Rev 13:9; et al.).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)