And, behold, I come quickly; and my reward [is] with me, to give every man according as his work shall be.
The Witness of the Lord, Rev 22:12-16
12. I come quickly ] Of course He Who “comes” is the Lord Jesus: but we are probably not to imagine that He is personally present the angel still speaks in His name.
my reward is with me ] Isa 40:10; Isa 62:11.
to give every man ] Better, to render to every man. The source of the expression is in Job 34:11; Ps. 42:12. In the N. T. this retribution is ascribed to God in Rom 2:6, to the Son in His own words in St Mat 16:27.
shall be ] Read, is.
Fuente: The Cambridge Bible for Schools and Colleges
And behold, I come quickly – See the notes on Rev 1:1, Rev 1:3. These are undoubtedly the words of the Redeemer; and the meaning is, that the period when the unchanging sentence would be passed on each individual – on the unjust, the filthy, the righteous, and the holy – would not be remote. The design of this seems to be to impress on the mind the solemnity of the truth that the condition hereafter will soon be fixed, and to lead people to prepare for it. In reference to each individual, the period is near when it is to be determined whether he will be holy or sinful to all eternity. What thought could there be more adapted to impress on the mind the importance of giving immediate attention to the concerns of the soul?
And my reward is with me – I bring it with me to give to every man: either life or death; heaven or hell; the crown or the curse. He will be prepared immediately to execute the sentence. Compare Mat. 25:31-46.
To give every man according as his work shall be – See the Mat 16:27 note; Rom 2:6 note; 2Co 5:10 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. Behold, I come quickly] I come to establish nay cause, comfort and support my followers, and punish the wicked.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I come quickly, to the last judgment, as before, Rev 22:7.
And my reward is with me; I bring with me a power and authority to recompense every man according to what he hath done, Rev 20:13; Dan 12:2; Mat 25:34,35, &c.; Rom 2:6.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Andin none of ourmanuscripts. But A, B, Vulgate, Syriac, Coptic, and CYPRIANomit it.
behold, I comequickly(Compare Re 22:7).
my reward is with me(Isa 40:10; Isa 62:11).
to giveGreek,“to render.”
every manGreek,“to each.”
shall beso B in MAI.But B in TISCHENDORF, andA, Syriac, read, “is.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And, behold, I come quickly,….. This is repeated, to confirm the truth of Christ’s second coming, and the speediness of it, and to point at the time when the above shall be, and to add what follows.
And my reward is with me: which words are taken out of Isa 40:10 and which being compared together, furnish out a clear proof of Christ being the true Jehovah, the eternal God. There is a reward of debt, or a due reward, a reward of punishment, which is the just recompense of reward, which, shall be righteously given to wicked men for their sin, Heb 2:2 and there is a reward of grace, which is also called the recompence of reward, the reward of the inheritance, which is no other than the gift of eternal life, which God of his free grace bestows upon his people, Heb 11:26 and both these are with Christ; they are in his hands, he has authority from God, as Mediator, to inflict vengeance on the wicked, and to give eternal life to his people; both which he will do, for this is with him:
to give every man according as his work shall be; if his work is evil, and he is an unjust and filthy man, and the course of his conversation has been vicious, the reward of debt, or just punishment, will be rendered to him; but if his work is the fruit of grace, and he has had his conversation in the world by the grace of God, and he is a righteous person, justified by the righteousness of Christ, and a holy, good man, sanctified by the Spirit of God, the reward of grace, the crown of righteousness, will be given to him.
Fuente: John Gill’s Exposition of the Entire Bible
My reward is with me ( ‘ ). It is Christ speaking again and he repeats his promise of coming quickly as in verse 7. He speaks now as the Rewarder ( ) of Heb 11:6. Cf. Rev 11:18; Isa 40:10; Isa 62:11.
To render (). Second aorist active infinitive of purpose of , to give back. Each will receive the reward according to his own work (Rev 2:23; 2Cor 5:10; Rom 2:26).
Fuente: Robertson’s Word Pictures in the New Testament
My reward is with me [ ] . Misqov reward is strictly wages. Compare Isa 40:10; Isa 61:11. See on 2Pe 2:13. To give [] . Lit., to give back or in return for, thus appropriate to misqov reward. Hence Rev., better, render. See on give an account, Luk 16:2; and gave, Act 4:33.
Shall be [] . Read ejstin is.
Fuente: Vincent’s Word Studies in the New Testament
1) “And behold I come quickly,” (idou erchomai tachu) “Behold I am coming quickly,” suddenly, Rev 22:7; men are daily confronted with issues of life they shall meet again, with accounting, at the coming of Christ, 2Co 5:10-11.
2) “And my reward is with me,” (kai ho misthos mora met’ emou) “And my reward (due pay) is with me; such has been Divinely pledged and promised from days of old, Isa 40:10; Isa 62:11; Mat 24:45-47; Mat 25:14-23; Luk 12:42-44; Luk 19:12-17.
3) “To give every man,” (apodounai hekasto) “To give or dole out continually to each person; individuals among the saved shall personally be rewarded for their righteous life and deeds, in harmony with the Word and will of God, without regards for what others about them have been or done, 1Co 3:8; 1Co 3:13-15.
4) “According as his work shall be,” (hos to ergon estin autou) “As to (based on) what his work is,” or as, in proportion to, his work, Jer 17:10; Mat 16:27; Rom 2:6; Rom 14:12; Rev 14:13.
God will reward all his children, the small and the great, the learned and the unlearned, the rich and the poor, according to their devout scriptural labors. Even a cup of cold water, to a disciple of the Lord, in the name of the Lord, shall be rewarded, Mat 10:42; Col 2:18; Col 3:17; 2Jn 1:8.
Fuente: Garner-Howes Baptist Commentary
(12) And, behold, I come quickly . . .Rather, Behold, I am coming quickly, and My reward is with Me to give back to each one as his work is. To give back to each: here we have the truth declared by St. Paul uttered in words borrowed from Isaiah (Isa. 40:10). Whatsoever a man soweth, that shall he also reap, wrote St. Paul (Gal. 6:7-8): God gives back to each one his work, says St. John.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘Behold I come quickly, and my reward is with me to render to each man according to his work (his attitude and behaviour).’
Again without warning we find words of Jesus Christ. John expects us to use discernment. (John’s Gospel also ends in statements whose author or authors the discerning reader has to determine – Joh 21:24-25). We have the same vagueness here). Again we are solemnly warned by Christ that His coming is imminent, and that when He comes all must give account (see Rev 2:23; Rev 20:12).
Fuente: Commentary Series on the Bible by Peter Pett
(12) And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. (13) I am Alpha and Omega, the beginning and the end, the first and the last.
If we needed any additional testimony in proof of the God HOOD of Christ here we have it very blessedly. In the old Testament scripture, we find the Lord, more than once informing the Church, of his coming to their comfort. Thus for example, he saith by the Prophet. Behold! the Lord God will come with strong hand, and his arm shall rule for him, behold his reward is with him, and his work before him, Isa 40:10 . And again, Behold! the Lord hath proclaimed unto the end of the world, say ye to the daughter of Zion, behold thy salvation cometh, behold his reward is with him, and his work before him! Isa 62:11 . And here we find similar language, as also more than once, in this blessed book of God. Rev 3:11-20 . And when we add to these testimonies, that it is Christ that is to be the judge both of quick and dead, that the Father judgeth no man, but hath committed all judgment unto the Son; what higher testimonies can we have that it is the Son of God all the way through, who, in our nature was, and is the visible Jehovah, and that He; and He only, is the Lord administrator, in all the departments of divine government, Act 10:42 ; Joh 5:22 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Ver. 12. Behold, I come quickly ] Therefore quicken your pace, bestir yourselves lustily; your time is short, your task is long, your wages inconceivable.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Rev 22:12-13
12″Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done. 13″I am the Alpha and the Omega, the first and the last, the beginning and the end.”
Rev 22:11-12 “to render to every man according to what he has done” This is a recurring theme throughout the Bible (cf. Job 34:11; Psa 28:4; Psa 62:12; Pro 24:12; Ecc 12:14; Jer 17:10; Jer 32:19; Mat 16:27; Mat 25:31-46; Rom 2:6; Rom 14:12; 1Co 3:8; 2Co 5:10; Gal 6:7-10; 2Ti 4:14; 1Pe 1:17; Rev 2:23; Rev 20:12). God will reward those who love Him and live for Him in the midst of this fallen world system (cf. Rev 2:23; Rev 20:12-13). Lives reveal the spiritual reality and vitality of inner faith (cf. Matthew 7). Humans are stewards of the gift of life and will give an account to God!
This is not to imply a “works-righteousness.” Mankind is redeemed through the grace of God by means of Christ’s death and resurrection and the Spirit’s wooing! However, the evidence that one has met God is a changed and changing life of Christlikeness! One’s priorities and allocation of resources reveal the heart!
Rev 22:11 This is an allusion to Dan 12:10.
Rev 22:12 “I am coming quickly” See Special Topic at Rev 1:3.
Rev 22:13 This verse is an allusion to the OT titles for YHWH found in Rev 1:8; Rev 21:6, but here it refers to Christ. The transfer of these OT titles to Jesus was one way NT authors affirmed His deity. Rev 22:13 has three such OT titles or phrases which originally described the eternal God (cf. Isa 41:4; Isa 44:6; Isa 48:12), but now are used for Jesus (cf. Rev 1:17; Rev 2:8).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
And. The texts omit.
with. App-104.
every man = each one.
according. Omit.
shall be. The texts read “is”.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 22:12-16
3. THE TESTIMONY OF JESUS
Rev 22:12-16
12 And my reward is with me.–This verse is a repetition of verse 7 with assurance that each one will be rewarded according to his works. See notes on verse 7. On being judged according to works compare 2Co 5:10.
13 I am the Alpha and the Omega.–The text explains these words as first and last, beginning and end. Christ was with the Father in the creation (Col 1:15-17), has been in the plan of salvation, and will be at the judgment, and in the new Jerusalem. It is wonderfully encouraging to know we have one with such power to make us promises of rewards he will make no mistakes.
14 Blessed are they that wash their robes.–The promise made to such is that they may have the right to the tree of life, and may enter through the gates into the city. Adam because of disobedience was denied this right; through Christ man by obedience may come to it. Washing robes means to be pardoned through the merits of Jesus’ blood. Other texts show that the blessings of the eternal city depend upon faithfulness unto death. (Rev 2:11.)
15 Without are the dogs.–This verse contains substantially the same thought as Rev 21:8. To the Jews the dog was an unclean animal and was a fit emblem of the abominable characters here named. “Without” means that such persons will not be allowed admittance to the heavenly city.
16 I Jesus have sent mine angel.–In these words Jesus directly confirms the testimony of the angel as being his own. His words were sent to churches then existing–the seven named –but are intended for all others in like conditions or subject to the same sins.
I am the root and the offspring of David.–Being a descendant of David, he was what the prophecies demanded he should be; without this lineage he could not have occupied the throne of authority. This fact was mentioned in the first chapter of the New Testament and confirmed by Jesus here in the last chapter. As the offspring of David, he now rules at the right hand of God; at the judgment he will be sitting on the same throne; in eternity he will still be in association with the Father. (Verse 2.)
Commentary on Rev 22:12-16 by Foy E. Wallace
(2) The corroborative testimony of Jesus to that of John and of the angel-Rev 22:12-13.
Rev 22:12 : And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
The imminence of the things envisioned was here reemphasized in the word quickly to the degree of having become repetitious, but for that precise purpose–the alerting of the saints in every part of the Roman world.
The reminder that my reward is with me was a dual pronouncement of threat and promise. There would be the execution of judgment on the characters represented by the beasts and their followers; and the bestowal of the trophies of victory and reward to the saints of the tribulation. This distribution of reward and retribution was announced in the words: to give every man according as his work shall be. Here again was the statement of an eternal principle with an everlasting application, the basis of which was in the fact as applied to the visional circumstances; but was nevertheless indicative of the truth couched in numerous epistolary references (Rom 2:6-29; Rom 3:1-31; Rom 4:1-25; Rom 5:1-21; Rom 6:1-23; Rom 7:1-25; Rom 8:1-39; Rom 9:1-33; Rom 10:1-21; Rom 11:1-36; Rom 12:1-21; Rom 13:1-14; Rom 14:1-12; 1Co 3:8; 1Co 5:10)–that judgment by works is not subject to a single judicial decision, but is a continual process in the lives of men.
Rev 22:13 : I am Alpha and Omega, the beginning and the end, the first and the last.
The title of this verse, Alpha and Omega, belonged to Christ alone in this connection, and represented the finality of the sayings of the vision–the first and the last, the beginning and the end, were the words of his authority–the yea and the amen from which there could be no appeal and for which there could be no repeal.
The vision, as previous shown, had closed and these words of Christ were being quoted by John to corroborate and verify his post-vision sayings of this last chapter, and to vindicate all of the claims of credibility. The words of verse thirteen meant–so be it, all in all as here recorded, for it came from Christ the All In All of divine jurisprudence and justice.
(3) The seven apocalyptic beatitudes of the bride of the Lamb, the victorious church-Rev 22:14-16.
Rev 22:14 : 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.
This beautiful beatitude was the last of a cluster of the blessed passages of Revelation, and it rises to the highest heights of the mountain ranges of the visions of the blessed in the descriptions of their trials. After the first pronouncement of blessing in chapter one, their contexts appear as a sort of parentheses in the subject matter of the visions.
There are seven of these beatitudes in Revelation, which deserve to be listed as a parenthesis here:
The first beatitude was the blessing for them that read, heard and kept the words of the Seer, because the time was so near–Rev 1:3.
The second was the benedictory for the future martyrs who should die in the cause of the Lord from henceforth– Rev 14:13.
The third was in praise of the state of grace for those who were aware of the imminence of ominous events and who lived in sustained preparation to meet the crisis– Rev 16:15.
The fourth included the faithful saints who survived the persecutions and participated in the renewed and continuous fellowship of the victorious Bride in the marriage supper of the Lamb–Rev 19:9.
The fifth was the blessed state of victory shared by the martyrs who lived and reigned with Christ in complete victory, which was symbolized by elevating the souls under the altar (chapter 6) to positions on the throne (chapter 20) and which symbolized the resurrection of the cause for which they died, and therefore figuratively designated the first resurrection in which the enthroned souls had part–Rev 20:6.
The sixth was exhortatory to all who had received the completed apocalypse, and maintained faithful adherence to all of the sayings embodied in the visions–Rev 22:7.
The seventh was the blessing of reward for all, after the scenes of persecution had been accomplished, and the trials of the tribulation were ended, who through obedience entered the opened gates into the city of the new Jerusalem, the redeemed Bride of the Lamb, the victorious church of Christ–Rev 22:14.
This high note of hope in the form of beatitudes permeated the apocalypse from the first chapter to the last, and the character of them adds to the accumulation of evidence that the visions of Revelation belonged to the tribulation period of the early churches.
Returning to the text of Rev 22:14, the important words do his commandments constitute an imperative command. The condition of entering this City of God, the church, was obedience to the gospel.
The revisions that have changed the phrase do his commandments to wash their robes have served only to weaken the text and obscure its meaning. It is a specific gospel text which should not be generalized by a tampering with its words, a thing that all of the late so-called revisions appear to be specializing in doing. The text is sublime as it reads and it means that the gospel must be obeyed.
The clause that they may have right to the tree of life meant the title to it. The word right does not here merely mean a right or privilege of entering the city–but indicates the title of inheritance. The one who enters through the gates into the city has right to the tree of life–to the inheritance of the life which is the fruit of the tree, as set forth in the comments on verse three of this chapter. It is an edifying concept of the source of spiritual life in the church of God and of Christ.
Rev 22:15 : For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.
These all were the aggregation of the enemies of Christ and the saints and the persecutors of the church and their followers. The characters of all who were without the city were in contrast with all who were within it. The expression without are dogs had the implication that all who were without were of that classification, a term of various connotations. It was descriptive of the evil and impious characters that inhabit the outside.
Among the Jews the dog was typical of that which was unclean and vile. The Mosaic law decreed that the hire of a harlot and the price of a dog were abominable to God and were not acceptable for the offerings and the vows of the law. (Deu 23:18) Paul warned the Philippians to beware of the dogs (Php 3:2) which meant the cautious avoidance of Gentile influence and affiliation. The Jews called the Gentiles dogs; but here the unbelieving Jews had so classified themselves and the term had boomeranged and fallen back upon them. Jesus said to his disciples; Give not that which is holy to the dogs, meaning that the pure principles of his teaching should not be compromised or mixed with the inferior philosophies and practices of the heathen world surrounding them. None of these evil things could enter the city of God–all dogs were without.
For comments on the terms sorcerers, whoremongers and liars turn to Rev 21:8; Rev 21:27. These were terms to designate heathenism and to define their practices; and these words of John constituted a pronouncement for the eternal exclusion of all classes which these evils represented, and of all who do not obey his commandments–the gospel which Jesus Christ had commissioned his ambassadors to preach to all the world.
Rev 22:16 : I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.
This passage is one of the pinnacles of Johns utterances in the book of Revelation, of which there had been many. It affirmed that He who had commissioned his angel to testify the things of the apocalypse was the rightful heir to the kingdom and throne of Judahs sceptre as the legal and regal descendant of David. The statement forms an epexegetical insertion of a leading point for special emphasis–that is, an additional explanatory point, put or set in the text for extra accent; and in this instance the purpose was to focus the attention on who had spoken in the visions. He who was the Son of David according to flesh, the fulfillment of all Davidic prophecies and promises, was in these visions the Bright And Morning Star to herald the dawn for the persecuted church. In numerous other passages he was said to occupy the throne of David (Act 2:29-33); and to bring the blessings and mercies of David (Act 13:34); and to set up the tabernacle of David (Act 15:13-17); and to hold the key of David (Isa 22:22 – Rev 3:7).
All of the prophecies relating to Davids throne have been fulfilled in the ascendancy of Jesus Christ to the throne in heaven; from which throne He had been the Speaker of the apocalypse. As the Root and Offspring of David, he had spoken with a sovereign and royal authority above kings of the nations or the emperors of the imperial dynasty; the throne of David was greater than the throne of Caesar; and kingdom of heaven was superior to the dominions of any earthly government. He was the victorious Rider of the white horse and his Cause had triumphed. Christ was the Victor; the persecutors were the vanquished; and the saints of tribulation were the rewarded in the visions that had been concluded.
Commentary on Rev 22:12-16 by Walter Scott
THE DIVINE SPEAKER.
Rev 22:12-13. – Behold, I come quickly, and My reward is with Me, to render to every one as his work shall be. I (am) the Alpha and the Omega, (the) first and (the) last, the beginning and the end. Once again does the divine Speaker proclaim the certainty and nearness of His Return, not simply as a cheer to His waiting and expectant saints (Rev 22:7), but with rewards, many and varied, to be bestowed according to the quality and character of service rendered. The least service shall be fittingly rewarded by the Lord when He comes, not into the air for us (1Th 4:17), but into the kingdom with us. Not the Fathers house into which we are first removed (Joh 14:2-3), but the kingdom is the sphere and scene where rewards are bestowed according to service and faithfulness.
Then follows the announcement of titles essentially divine. As the book draws to a close, even as it opened, these same grand titles are asserted by Christ. None other can claim them but He (compare with Rev 1:8; Rev 21:6; Rev 1:17).
THE GROUND OF RIGHT TO THE CITYS BLESSEDNESS.
Rev 22:14-15. – Blessed (are) they that wash their robes, that they may have right to the tree of life, and that they should go in by the gates into the city. Without (are) the dogs, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one that loves and makes a lie. The Authorized Version reads, Blessed are they that do His commandments. But every critical scholar of note rejects the reading in our English Bibles. Obedience to commandments is not the ground on which eternal life is bestowed. It is Gods gift to all who believe (Joh 5:24). The reading, that wash their robes, is in accord with Rev 7:14, where a similar expression is employed. In both cases the mystic robes of the redeemed could alone be washed in the blood of the Lamb. In the earlier reference the application of the blood gave the saved Gentile crowd right to stand before the throne (Rev 7:15); in the latter reference it is the title to the tree of life and entrance into the golden city (Rev 22:14).
The classes who are debarred from entering into the city are each introduced by the definite article the. It is not the ungodly in general, but specific, easily defined, classes of Men who are in question. Substantially the list here is the same as in Rev 21:8. Here the fact of their exclusion from the holy city is stated, whereas the same characters are seen in the previous chapter as in the lake of fire – from the city of gold in Rev 22:15; in the lake of fire in Rev 21:8. In both lists special sin against God, and against others, is in the main that which distinguishes the sinners here enumerated.
JESUS IN THE DIGNITY OF HIS PERSON;
JESUS IN HIS RELATION TO ISRAEL
AND TO THE CHURCH.
Rev 22:16-17. – I, Jesus, have sent Mine angel to testify these things to you in the assemblies. I am the Root and Offspring of David, the Bright (and) Morning Star. And the Spirit and the bride say, Come. And let him that hears say, Come. And let him that is athirst come; he that will, let him take (the) water of life freely. The calm, quiet, yet emphatic assertion of His dignity, I, Jesus, is admirable, coming as it does at the close of the numerous revelations of grace, glory, and judgment in which He prominently figures. The Revelation is over now, and it simply remains to add the finishing touches to this remarkable book. Who but Jesus, Who opened it, can close it? The medium of communication between Jesus and John is an angel (compare with Rev 1:1). These things were to be testified in the assemblies. What things? The whole contents of the book; nothing is to be omitted.
I am the Root and Offspring of David. The I is emphatic. His connection with Israel in royalty is here asserted. As divine He is the Root of Davids house. As man He is the Offspring of David. He is Davids Lord and Davids Son. The crown of Israel is His in virtue of Who He is, and His, too, by promise and prophecy. He was born King of the Jews (Mat 2:2). He died as King of the Jews (Mat 27:37). He shall reign as King of the Jews (Zec 9:9).
But He adds that which is our special portion, which connects us with Himself in a special and endearing relation, the Bright (and) Morning Star. Before the millennial day dawns, before the judgments preceding it desolate the prophetic scene, before, too, the glories of the kingdom lift up the earth nearer Heaven, Jesus appears as the Bright and Morning Star to His bride. As the Sun of Righteousness He arises to Israel in noon-day splendor (Mal 4:2), but that is subsequent to His Coming for us. The star is in the early morning, and precedes the shining of the sun by at least seven years.
This revelation, not of glory, but of Himself, the Bridegroom of the bride, at once stirs up her slumbering affections. Her heart is roused. Jesus has kindled a fire in her soul which cannot be put out. She hears Him say I am the Bright and Morning Star. It is the voice of her Beloved, and at once the appeal is answered, The Spirit and the bride say, Come, that is, to Him. The first two clauses of Rev 22:17 are the answer to the last clause of Rev 22:16. We have not the response of the Spirit only, but that of the bride jointly with the Spirit. It is not the Spirit in the bride, but both who unite in the cry to Him, Come. Then each individual hearer is invited to join in the glad welcome, Come. This is the day when the midnight cry has gone forth, Behold the Bridegroom, (Authorities omit the word cometh from Mat 25:6.) the day of grace, of Gods long-suffering mercy. So now the call goes out to every thirsty soul. Is anyone wearied, disappointed? Here is a word which covers all need. Let him that is athirst come. Again we meet with a word which is sufficiently comprehensive to embrace every willing soul on earth, for none is forgotten, He that will, let him take (the) water of life freely.
Commentary on Rev 22:12-16 by E.M. Zerr
Rev 22:12. I come quickly is explained at Rev 22:7 . My reward is with me. When Jesus comes again it will not be for the purpose of setting up another reign on the earth, for all of His reign will then come to a close (1Co 15:24-26 ). The lot of both just and unjust will have been decided at that time, and Christ will be coming to bestow the reward according to that decision. It is in that sense that the reward will be with Him–not coming merely to announce what it is going to be. He will at that time recompense either “tribulation” or “rest” upon mankind (2Th 1:6-7 ), which is the meaning of the present passage. The basis on which the rewards will be distributed is according as his work shall be.
Rev 22:13. This is virtually the same as Rev 1:8 ; see those comments.
Rev 22:14. Blessed is from MAKARIOS, and in the King James Version it has been rendered “blessed” 43 times and “happy” 6 times. The reason for their blessedness or happiness is their right to the tree of life. The word right is from the word EXOUSIA, which also means power or authority. It is a very serious passage in view of the notions of many people as to the lot of the unsaved. As an outburst of sentiment or emotion it is said, “How could God refuse to admit any person to the eternal happiness when He has it within his power to grant it.” But the last part of the statement is not true, for God cannot do that which is not right. (Tit 1:2 ; 2Ti 2:13 .) If those who do the commandments are the ones who have the right to the tree of life, then it would not be right for others to have access to it. And if they would not have a right to it, it would be wrong for them to have it. And since God cannot do wrong it follows that He cannot admit any person to the city who has not done the commandments. It is clear that having right to the tree of life requires the right for entrance into the city, for we learned at Rev 22:2 that the tree is growing inside the city.
Rev 22:15. Without means on the outside of the eternal city. The preceding verse reveals who will be permitted to enter the city and this one tells some of the kind that will not enter. Dogs. It would be foolish to think this is used with reference to the dumb brute, for it would not be more true of the dog than of all others of the animal kingdom. 2Pe 2:12 informs us that the beasts are destined to be destroyed; there will be no “hereafter” for them. The word is from KUON and Thayer says that some authorities define it to mean “sodomites.” The word corresponding to it in the Old Testament is keleb which Strong defines, “A dog; hence (by euphemism) [substitution of a milder word as being less offensive to the ear] a male prostitute.” In Deu 23:18 the word is used in that sense where it is associated with an immoral woman in designating “tainted money.” The “hire of a whore” means money an immoral woman receives from her male patrons. While on that subject it was appropriate to name another immoral person and that is a man who practices unnatural immorality for money, and that is what is meant by “the price of a dog.” It seems very fitting to call a Sodomite a dog, for that animal is the only creature of the brute creation that is inclined to gratify his lust on one of his own sex. And we have the same appropriateness of the two kinds of immoral characters that the Old Testament passage showed, namely, the dogs and very soon the whoremongers. The dogs are men who have immoral relations with other men, and whoremongers are men who patronize women who are immoral as an occupation. Thayer says a sorcerer is “one who prepares or uses magical remedies.” It is similar to those who are engaged in the “dope” business today. The scriptures tell us that medicine does good (Pro 17:22 ), but any kind of drugs or narcotics that produce unnatural feelings of gaiety, or the opposite one of abandonment to lasciviousness, will damage the body and that will bring the curse of God upon the guilty. (1Co 6:18-20 .) The first sin committed by man against man was murder (Gen 4:8 ). That crime is so great that God finally gave the decree of capital punishment against all who commit it (Gen 9:6 ). But literal murder is not the only kind that can be committed. 1Jn 3:15 says a man who hates his brother is a murderer, and of course all such persons will be on the outside of the holy city. Idolaters are those who worship anything or any person besides the true God. It may be images made with hands or the works of creation such as the planets or animals, etc. Also Paul says that covetousness is idolatry (Col 3:5 ), hence there will be no covetous persons in Heaven. Rev 21:8 shows that liars of all kinds will be cast into the lake of fire. Our verse expresses the same thought as to its comprehensiveness by taking in all who love the liars.
Rev 22:16. This book starts out by telling us that it is the revelation of Jesus Christ (not of “Saint John the Divine” as the heading title erroneously states), and this verse reveals Him introducing himself directly. However, He does not overlook the services of the angel, but faithfully backs up his work by saying that He sent him. To testify means to transmit the testimony to the churches. That is, to bear testimony to the things that have been showed him throughout the vision of this book. Root and offspring of David. This means that Jesus was in the direct line of genealogy that came down from Abraham through David. That great man was not the only prominent Hebrew in the line, but ?there was a distinction in his case. David had two sons by the same woman, Bathsheba, and those sons were Solomon and Nathan (1Ch 3:5 ). At this place the blood line divides and on Solomon’s side it comes down to Joseph the husband of Mary. On Nathan’s side it comes down to Mary the mother of Jesus. (See Matthew 1 and Luke 3 .) There is another fact that makes David of special importance. He was the first king of the Israelites from the tribe of Judah, and it had been predicted (Gen 49:10 ) that the tribe of Judah was to give law to God’s people in latter times. The Mosaic law was of the tribe of Levi (Exo 2:1-10 ). David was the first king of the tribe of Judah to sit upon the throne of God’s ancient people. That kingdom was destined to be set aside and replaced by another. But God assured David that his throne would not always be vacant. There was to be one of his descendants who would reign on the throne, only by that time it would be spiritual and not one with temporal government as its purpose. Such a king was worthy of coming to John with an authoritative commission such as this vision. Bright and morning star is what He says of himself in Rev 2:28 . The significance of this phrase is due to its brightness as it precedes the sun in rising, thus announcing that a new day is beginning. (See 2Pe 1:19 .) And truly did the rising of Jesus come as a star to announce that a new day was about to come, the day of the Christian Dispensation.
Commentary on Rev 22:12-16 by Burton Coffman
Rev 22:12
Behold, I come quickly; and my reward is with me, to render to each man according as his work is.
Behold, I come quickly For discussion of this, see under Rev 22:7.
And my reward is with me, to render to each man … The coming of Christ in the New Testament is invariably associated with the final judgment of the good and bad alike, the good to receive eternal life, and the wicked to receive the second death.
In this verse, “The words take the first person and become the very words of Christ.”[60] Although Roberts understood the “coming” here to be not the Second Coming, but his coming in the great ordeal the church was confronting, such views do not take into account the rewards and punishments clearly associated with it in the text. These indicate the Second Coming of Christ in glory to judge the living and the dead. Limiting this to the period of the persecutions coming upon the church when John wrote comes from the acceptance of a narrow preterist system of interpreting this prophecy. The people who passed through that persecution did not receive their rewards then; at least Paul didn’t (2Ti 2:4).
The usual knee-jerk response to a verse such as this may be illustrated by, “John had no expectation that this age of human history would last even a generation, to say nothing of centuries.”[61] Such a dictum flows out of a comprehensive misunderstanding of this whole prophecy, to say nothing of the entire New Testament. See the “Speedy Return of Christ,” in my Commentary on 1Thessalonians, pp. 18-20.
According as his work is … That the final judgment will be related to the deeds of men is so clear and so often repeated in the New Testament that the interpretative denials of it are continuously refuted and checkmated.
[60] J. W. Roberts, op. cit., p. 196.
[61] Martin Rist, op. cit., p. 546.
Rev 22:13
I am the Alpha and the Omega, the first and the last, the beginning and the end.
I am the Alpha and the Omega … These are the first and last letters of the Greek alphabet used idiomatically to express comprehensive completeness. In this prophecy it is found in Rev 1:8; Rev 1:10-11; Rev 21:5-6; Rev 22:13. We agree with Barclay that, “There is more than one idea here. There is the idea of completeness, of eternity and of authority.[62] Actually, all three statements in this verse are parallel aspects of one great truth.
CHRIST; THE ALPHA AND THE OMEGA
“I am the Alpha and the Omega.” This is one of the most intriguing things Christ ever said. Of course, the idiom of so using the first and last letters of the alphabet is perhaps as old as language itself. A similar use was made of the letters of the Hebrew alphabet, as when Abraham was said to have kept the law from Aleph to Tav; and Psalms 119 is written on the pattern of the same alphabet from Aleph to Tav. Colonial literature in America had the expression one still hears now and then, “From A to Izzard,” Izzard, of course, being the old name for Z.
I. Christ is the Alpha and the Omega with reference to his eternal existence. He said, “Before Abraham was, I AM” (Joh 8:58). Christ is “before all things” (Col 1:17), and was “in the beginning” (Joh 1:1 f). He is the same “yesterday, today, and for ever” (Heb 13:8).
II. He is the Alpha and the Omega with reference to the atonement for man’s sin. The sins of Abel, Abraham, Isaac, and Jacob, and of all the pre-Christian world, their sins, no less than ours, are forgiven only through the blood of Christ. He is the Alpha and the Omega concerning human redemption.
III. He is the Alpha and the Omega with reference to the word of God. He was the first to declare fully God’s word to people. In a very real sense, Jesus was God’s first complete word to men. But if the word in Jesus is first, it is also the last. He revealed that, “The word that I speak, the same shall judge him (man) in the last day” (Joh 12:48). People shall never be through with the word of Christ; it shall confront them in the final judgment.
IV. He is the Alpha and the Omega of the Christian faith. As the writer of Hebrews said, “He is the author and finisher of our faith (KJV)” (Heb 12:2). Regarding the personal redemption of every man, Jesus is the all in all, the first and the last, the Alpha and the Omega.
V. He is the Alpha and the Omega as regards the resurrection of the dead. Paul wrote the Colossians that Christ was the “firstborn from the dead,” which does not mean that his was the first resurrection of a mortal, but that Christ was the first to be raised from the dead upon whom death would have no further power. Lazarus and others who were “raised” died again, but not so with Christ. He shall be the last in this regard, because it is his word that shall summon all the dead to the final judgment.
VI. He is the Alpha and the Omega in the New Testament. His name is in the first verse and in the last. His titles mark the opening words, and his blessing closes the sacred canon of the New Testament.
VII. He is the Alpha and the Omega in the final judgment. The eternal judgment shall begin with the body of Christ (the church), as indicated by 1Pe 4:17; and the final word of it shall be pronounced by the Son of God because the father hath committed judgment to the Son (Joh 5:27). Christ will be the Alpha and the Omega in the eternal judgment.
ENDNOTE:
[62] William Barclay, op. cit., p. 225.
Rev 22:14
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.
Blessed are they that wash their robes, that they may have the right … Some scholars still prefer the KJV rendition of this as, “Blessed are they that do his commandments,” which could well be correct. Recent generations of Bible translators are allergic to any mention of “doing” God’s commandments. However, as regards this verse, it could not make the slightest difference. “Washing one’s robes” and “doing his commandments” are synonymous terms. Either way, there’s a lot of doing for the sinner who hopes to be saved. Oh no; he does not thereby earn or merit salvation; but there are nevertheless things to be “done” by the sinner before God will save him. This is one of the seven great beatitudes of Revelation. They are:
I. Blessed is he that readeth, and they that hear the words of this prophecy, and keep the things that are written therein (Rev 1:3).
II. Blessed are the dead who die in the Lord (Rev 14:13).
III. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame (Rev 16:15).
IV. Blessed are they that are bidden to the marriage supper of the Lamb (Rev 19:9).
V. Blessed and holy is he that hath part in the first resurrection (Rev 10:6).
VI. Blessed is he that keepeth the words of the prophecy of this book (Rev 22:7).
VII. Blessed are they that wash their robes, that they may have the right to come to the tree of life, and to enter in through the gates into the city (Rev 22:14).
Barclay’s comment on this seventh beatitude is excellent:
This shows man’s part in salvation. It is Jesus Christ who in his Cross has provided the grace by which alone man can be forgiven; but man has to appropriate that sacrifice … We can supply soap and water, but we cannot compel a person to use them.[63]
Mounce pointed out that, “The participle, they that wash is in the present tense, suggesting continuous action.”[64] One is never through with washing his robes and striving to achieve through Christ that degree of holiness without which no man shall see the Lord. When all that Christ does for people is considered, man’s part in redemption is not worthy to be compared with Christ’s; but still, Christ has given man a role to play in his salvation; he must wash his robes. He gives the holy bride the glorious garments; but she must put them on (See under Rev 19:7 ff). Free grace gives the white robes to the sinner, but he must take care of the laundering!
[63] William Barclay, op. cit., p. 227.
[64] Robert H. Mounce, Commentaries on the New Testament, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 393.
Rev 22:15
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.
Dogs … “This can denote a thoroughly immoral person, and that may be its meaning here.”[65] Male prostitutes in the old pagan temples were commonly called “dogs.” The attitude toward dogs in the ancient culture was quite different from that in America today. Dogs were generally wild, vicious, dirty, cowardly, and disgusting. They were the scavengers of ancient cities.
Sorcerers … The black arts were common in John’s day, and they have again become so in our own. Satan still operates in the same old ways; he has not invented a new sin in thousands of years.
Fornicators … See full comment on this in my Commentary on Hebrews, p. 325.
Murderers … The Christian view of this is more strict than that of the natural man. In the sermon on the mount, Jesus made the antecedent attitudes of contempt and hatred to be murder “in principle.”
Idolaters … The ancient idolatry was enshrined in the temples of paganism; but the modern idolatry is more subtle, and is identified with self-love and the selfish disregard of others. The old temples with their idol gods are no more, except in some backward nations; but people still worship power, fame, wealth, gold, science, themselves, or humanity anything except the one true and Almighty God.
Every one that loveth and maketh a lie … Most commentators stress the broad implications of this, noting that it does not say, “anyone who ever told a lie.” True as this is, we may not suppose that God takes a light view of any falsehood, however inoffensive it may appear to people.
Without … This is actually the big word in the whole verse. It does not mean that just outside of God’s city such characters as these are lurking and trying to enter. “Their doom is not mere exclusion from the city but is the lake of fire (Rev 21:8).”[66] “Outside, or without, therefore involves a reference to the lake of fire.”[67]
[65] William Barclay, op. cit., p. 227.
[66] George Eldon Ladd, op. cit., p. 293.
[67] Martin Rist, op. cit., p. 547.
Rev 22:16
I Jesus have sent mine angel to testify unto you these things for the churches. I am the root and offspring of David, the bright, the morning star.
Up to this verse, we have been studying God’s authentication of this prophecy (Rev 22:6-15). See outline under Rev 22:6. This verse through Rev 22:19 is the authentication of Jesus the Lord. “Revelation again takes on the aspect of a legal document. Note the legal formula, “I Jesus,’ showing that Jesus is bearing witness that his angel was divinely commissioned to show the visions to John.”[68] Thus God and Christ attest the authenticity of Revelation; “Two witnesses are wholly sufficient.”[69] Thus, this book and all of its words are established as faithful and true (Rev 22:6) by two witnesses and two attestations, that of God by his angel, and that of Christ himself.
I Jesus have sent mine angel to testify … We may therefore place infinite trust in what is here revealed. In order that the full weight of just who is testifying here may be seen, Jesus further identified himself in the next lines.
These things for the churches … This requires that we understand the brief individual messages to the seven churches in the beginning of Revelation as an introduction; the whole book is intended for all of them.
I am the root and the offspring of David … the morning star … This ties the end of the New Testament with the very first verse of it (Mat 1:1); and the mention of the star recalls the light that led the wise men to the manger in Bethlehem (Mat 2:10 f).
The bright, the morning star … “Christ is the Star of the Dawn, and what James Stewart once in a convocation at Edinburgh called “The Star of the Eschaton.'”[70] This particular pair of metaphors, the root and the star, occurs together nowhere else in the Bible. Perhaps a little closer look at them will prove helpful.
CHRIST; THE ROOT AND THE STAR
Can anyone imagine two things more unlike than a root and a star? This proves that the Holy Spirit gave these words, for no man would ever have dared to describe the Lord in one breath as a root and a star. Yet, both terms are frequently applied to Christ in Scripture. The metaphor of the root appears in Rev 5:8; Rom 15:12; Isa 11:1-2; and in this passage. That of the star is in Num 24:17; Mat 2:2; 2Pe 1:19. It is the contrast in these metaphors which we shall emphasize.
I. Here is the contrast between the near and the far. A root is near, but a star’s distance is measured in light years! Is it not so with Christ? Where two or three are gathered together in his name, there is he; and yet he is at the right hand of the Majesty on High.
II. Here is the contrast between the visible and the invisible. The root is hidden beneath our feet, but the star blazes forth in the sky. That is the way it is with Christ. His influence is hidden and works secretly like leaven in the three measures of meal; but it also blazes forth in all creation. The influence of Christ is so universal and extensive that a fool can see it.
III. Here is a contrast between the earthly and the heavenly. Jesus Christ is both perfect man and perfect God. The New Testament has many examples of the humanity of Christ. He was hungry, tired, sorrowful, etc., like all men; but his miracles proclaim him as God of every God.
IV. Here is the contrast between the local and the universal. A root is fixed. It cannot move, except to creep a short distance from its humble beginning; but a star sweeps through the outer reaches of the universe in an orbit of incomprehensible distances. Its light travels 186,200 miles per second, and that for one million years at a time! A root may be localized and contained in an earthen jar; but a star rises for the whole world to see and hangs a blazing lantern in the sky where none can miss it. Is not also Christ like this? To individuals, Christ is “my Saviour,” “my shepherd,” etc.; but to the world he is the Christ of the Ages, the Christ of the first century and of the last; he is the Christ of Damascus Road, and the Christ of Every Road. He is the Christ of a little child’s bedside and the Christ of all races and conditions of man. He is here; he is also everywhere.
V. Here is the contrast with that which is small and that which is big. A root may be so small that an eye can hardly see it; but a star may be so large that a million worlds cannot be compared with it. Jesus Christ is so great that time and space cannot contain him; but he was also wrapped in swaddling clothes and laid in a manger. Mary clutched him to her breast” and little children sing of the “Little Lord Jesus”; but multitudes of the heavenly host fall down in his presence.
VI. Here is the contrast between the high and the low. A star is high; a root is low. Christ is both:
There’s not a friend like the lowly Jesus;
No friend like him is so high and holy;
And yet no friend is so meek and lowly![71]
VII. Here is the contrast between that which needs man’s care and that which needs nothing. A root must be watered and cultivated; a star needs absolutely nothing from man. Just so, Christ is above and beyond all people. Nothing that men can do can either cause or prevent the everlasting glory that pertains to him; and yet Christ needs people. There are certain phases of his work that cannot get on without men. Christ works through his human children, and their labors are important to the Eternal. “For it is God who worketh in you both and to will and to work for his good pleasure” (Php 2:13).
[68] Olivia Crouch, All Things New (Austin, Texas: Firm Foundation Publishing House, 1976), p. 230.
[69] R. C. H. Lenski, op. cit., p. 663.
[70] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 625.
[71] Johnson Oatman, Jr., There’s Not a Friend, Hymn No. 267, Great Songs of the Church (Cincinnati, Ohio: Standard Publishing Company).
Commentary on Rev 22:12-16 by Manly Luscombe
12 And behold, I am coming quickly, and My reward is with Me, to give to every one according to his work. Keep the faith. Remain faithful even in times of persecution. Here is the reason. When Christ comes for the second time, he will bring the reward with him. You will be judged by the deeds done in your body, good or bad. (2Co 5:10). When Christ comes again, this world and the things done in this life will end.
13 I am the Alpha and the Omega, the Beginning and the End, the First and the Last. Christ uses the same description at the beginning and the end of this book. Alpha and Omega – are the first and last letters in the Greek alphabet. With our alphabet we would say, Everything from A to Z. Beginning and end – Christ was before the beginning of creation. He will continue when this planet melts with fervent heat and the elements are burned up. (See Rev 1:8)
14 Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. Again, similar statements were made at the beginning of the book. (Rev 1:3) The first of the blessed statements was to pronounce a blessing on all who read, heed and obey the commands of this book. The obedient have the Tree of Life. The obedient are allowed to enter the city (the church). Heaven (the reward that Christ will bring) will be given to those who are in the holy city, the New Jerusalem.
15 But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie. In the city are the obedient. Outside are all others. John gives another short list similar to Rev 21:8.
16 I, Jesus, have sent My angel to testify to you these things in the churches. I am the Root and the Offspring of David, the Bright and Morning Star. Jesus explain that he sent his angel to reveal these things to the churches. Jesus identifies himself as the Root and Offspring of David. Jesus was involved in the creation of man. Therefore, Jesus was the root, the origin, of David. In his earthly blood line, Jesus was of the offspring of David. Christ is both the origin and the descendent of David. Jesus is also the bright and morning star. The morning star is the bright star that can still be seen as the day dawns. Even though the sky has become light, this star is still visible.
Fuente: Old and New Testaments Restoration Commentary
I come: Rev 22:7, Zep 1:14
and my: Rev 11:18, Isa 3:10, Isa 3:11, Isa 40:10, Isa 62:11, 1Co 3:8, 1Co 3:14, 1Co 9:17, 1Co 9:18
to give: Rev 20:12, Mat 16:27, Rom 2:6-11, Rom 14:12
Reciprocal: 1Ki 8:39 – give to every man Job 34:11 – the work Psa 62:12 – renderest Pro 24:12 – and shall Isa 22:14 – Surely Jer 17:10 – even Jer 32:19 – to give Eze 18:20 – righteousness Eze 18:30 – every Eze 33:15 – he shall Eze 33:20 – I will Mat 25:10 – the bridegroom Act 10:42 – that it Rom 13:11 – for now 1Co 14:38 – General 2Co 5:10 – receive 2Co 6:11 – our heart Gal 6:5 – General 1Th 2:19 – at Rev 1:3 – for Rev 3:11 – I come Rev 22:10 – he saith Rev 22:19 – and from Rev 22:20 – Surely
Fuente: The Treasury of Scripture Knowledge
Rev 22:12. I come quickly is explained at verse 7. My reward is with me. When Jesus comes again it will not be for the purpose of setting up another reign on the earth, for all of His reign will then come to a close (1Co 15:24-26). The lot of both just and unjust will have been decided at that time, and Christ will be coming to bestow the reward according to that decision. It is in that sense that the reward will be with Him–not coming merely to announce what it is going to be. He will at that time recompense either “tribulation” or “rest” upon mankind (2Th 1:6-7), which is the meaning of the present passage. The basis on which the rewards will be distributed is according as his work shall be.
Comments by Foy E. Wallace
Verse 12.
(2) The corroborative testimony of Jesus to that of John and of the angel–Rev 22:12-13.
Verse 12: ARev 22:14 d, I come quickly; and my reward is with me, to give every man according as his work shall be.
The imminence of the things envisioned was here reemphasized in the word quickly to the degree of having become repetitious, but for that precise purpose–the alerting of the saints in every part of the Roman world.
The reminder that my reward is with me was a dual pronouncement of threat and promise. There would be the execution of judgment on the characters represented by the beasts and their followers; and the bestowal of the trophies of victory and reward to the saints of the tribulation. This distribution of reward and retribuTit 1:2 s 2Ti 2:13 d in the words: to give every man according as his work shall be. Here again was the statement of an eternal principle with an everlasting application, the basis of which was in the fact as applied to the visional circumstances; but was nevertheless indicative of the truth couched in numerous epistolary references (Rom 2:6-29; Rom 3:1-31; Rom 4:1-25; Rom 5:1-21; Rom 6:1-23; Rom 7:1-25; Rom 8:1-39; Rom 9:1-33; Rom 10:1-21; Rom 11:1-36; Rom 12:1-21; Rom 13:1-14; Rom 14:1-12; 1 Corinthians 3:8– 5:10)–that judgment by works is not subject to a single judicial decision, but is a continual process in the lives of men.
Fuente: Combined Bible Commentary
Rev 22:12. In conformity with the general tenor of the Apocalypse, this verse is to be regarded as addressed only to the righteous. The word reward in it is not to be understood in a neutral sense, but as indicating what it naturally means. Every man whose work is pleasing to the Lord shall receive the welcome and the blessing which the faithful Lord is ready to bestow.
Fuente: A Popular Commentary on the New Testament
The former verses contained a dialogue or interlocutory discourse between the angel and St. John: here Christ begins to speak, and continues his speech to the middle of the 20th verse, wherein he declares, that it will not be long before he comes to judge the world, to give unto those who are good everlasting happiness, and to them that are evil everlasting punishment.
Here observe, 1. An excitation, Behold!
2. The celestial object, Christ Jesus, I come quickly.
And, 3. The end of his coming, My reward is with me to render to every one according to his works.
Learn hence, 1. That the notices of our Lord’s coming to judgment, are usually, in scripture, ushered in with great solemnity, with a mark of attention and observation; this word, Behold, is generally prefixed and set before; thus, Jud 1:25.
Behold! the Lord cometh with then thousand of his saints, to execute judgment upon all. So the apostle James gives an awful admonition, Behold! the judge standeth before the door, ready to pass a final sentence. And St. John in this book of the Revelation seldom speaks of Christ’s coming, but he breaks forth into an ecstasy of admiration: Behold! he cometh with clouds, and every eye shall see him, and they which pierced him.
Learn, 2. That the special distribution of rewards and punishments is reserved until the second coming and appearance of Jesus Christ: My reward is with me to give to every man according to his work.
Learn, 3. That it is our wisdom and duty to represent, by actual and solemn thoughts, the certain and speedy coming of Christ to the righteous judgment of the world: I come; behold, I come; behold, I come quickly, to render unto every man according to his works.
Fuente: Expository Notes with Practical Observations on the New Testament
The Lord wants us to realize there will be no time for change at his sudden coming. When he comes again, all will be rewarded according to their works ( Gal 6:7-8 ; 2Co 5:10 ), therefore we need to resolve to hear and follow him now.
Fuente: Gary Hampton Commentary on Selected Books
Rev 22:12-15. And behold, I Jesus Christ; come quickly To judge the world. And my reward Both of grace and vengeance; is with me The reward which I shall assign, both to the righteous and the wicked, shall be conferred at my coming; to give to every man according as his work His spirit and conduct, his whole inward and outward behaviour, shall be. And to confirm it further, I repeat it again, I am Alpha, &c. Rather, the Alpha and the Omega, &c. Who exist from everlasting to everlasting. How clear, incontestable a proof does our Lord here give of his divine glory! He is the Lord of the whole creation, by whom all things began to be formed, and by whom all things are to be finished; so that he will do all his pleasure, through all the ages of time, to the consummation of all things; and nothing can prevent or hinder the sure and full accomplishment of his word. Therefore, blessed, happy, are they, and they alone, that do his commandments And so prepare for his important appearance; that they may have a right Through his gracious covenant; to the tree of life
To all the blessings signified by it. When Adam broke his commandment, he was debarred from the tree of life. They who keep his commandments, who show their faith by their works, shall have access to it, and shall eat of it. For without are dogs That is, the unclean, the contentious and quarrelsome, the fierce and rapacious. The sentence, in the original, is abrupt, as expressing abhorrence. The gates are ever open; but not for dogs. These are, and ever shall be, shut out, as also sorcerers, &c. All that live in the violation of the known laws of God. See on Rev 21:8.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
22:12 {6} And, behold, I come quickly; and my reward [is] with me, to give every man according as his work shall be.
(6) The second part belonging to the use of this book, as I said see Geneva “Rev 22:10”. Also (says God by the angel) though there should be no use of this book to men: yet it shall be of this use to me, that it is a witness of my truth to my glory, who will come shortly, to give and execute just judgment, in this verse; who have taught that all these things have their being in me, Rev 22:13 , and have pronounced blessedness to my servants in the Church, Rev 22:14 and reprobation to the ungodly Rev 22:15 .
Fuente: Geneva Bible Notes
C. The testimony of Jesus and John’s response 22:12-20
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Jesus Christ repeated His promise to return soon (Rev 22:7; cf. Rev 1:3; Rev 22:20).
"Nowhere is a date set, nor was there any definite promise that the consummation would occur within the lifetime of the first century Christians. Nevertheless, the possibility of the Lord’s advent was always present." [Note: Tenney, p. 150.]
Christ’s words continue through Rev 22:19. Instead of promising a blessing, as He did earlier (Rev 22:7; Rev 16:5), this time He promised to judge. He will reward both the good and the bad. This is a reward that He has to give. This prospect strengthens the warning in Rev 22:11. Jesus Christ will judge all people finally on the basis of their works (cf. Rev 20:12; Jer 17:10; 2Co 5:10-11).
"Whereas salvation is of grace, rewards are according to works." [Note: Smith, A Revelation . . ., p. 302. Cf. Matthew 16:27; Luke 23:41; 1 Corinthians 3:8; 2 Corinthians 5:10; 11:15; 2 Timothy 4:14; Hebrews 2:2; Revelation 2:23; 11:18, 18:6; 20:12, 13.]
"God gives us His salvation, but He pays us for our good works." [Note: Zane C. Hodges, "The Doctrine of Rewards, Part 1: Rewards and Grace," Grace Evangelical Society News 9:5 (September-October 1994):4.]
In view of Jesus Christ’s soon return Christians should be diligent to lay up treasure in heaven while we have the time (Mat 6:19-21).