John here records his own conviction that what he had been given for the encouragement of the saints was an authentic word from God, as true and trustworthy as the words of all the prophets before him. (See 19:9, 21:5) Especially in the light of the promise that the Lord will come soon, the blessing on those who heed it is significant. It has always been God's way to communicate His Word through chosen me to other men - supremely of course through His Son Who is "the Word".
This is not the first time John has said he was moved to worship a conducting angel. In the light of the contemporary angel-worship promoted by Gnostics in John's day, he is careful to rank angels no higher than humans in their servitude to the one and only God.
It was a custom among writers of apocalyptic that their writing should be sealed until the time arrived for which the vision was given; no prying eyes may uncover its secrets till then. John warns that what he writes is due for imminent fulfilment.
The saying about the filthy still being filthy and the holy holy has led to a great deal of varied commentary; some see it as an exhortation (repentance is still possible), others as an affirmation of a fixed destiny (the time for repentance has passed - there is no "second chance"). In trying to understand this cryptic verse, we should keep two considerations in mind:
1. V. 17 clearly holds the door of response to be wide open still.
2. Passages like Daniel 12:9 and Ezekiel 3:27 cast light on the meaning these words carry. In their light, John surely means. "The wicked are going to pursue their wicked defiance to its bitter end, as the righteous will pursue their faithful way to the redemption that awaits them. Beware whom you choose to join, for you will be carried down their path by powers too strong for you."
This is reinforced by the warning which immediately follows that Christ is soon to come with His final recompense. It is to be understood of course that His final judgment will still mean final salvation for some as it will mean final ruin for others. The solemnity of this impending judgment is underlined by ascribing to Christ the appellation that belongs only to God - the Alpha and Omega, the First and Last (21:6 - John has applied this divine appellation to Christ in other places too, of course, as his readers know).
Whilst John makes clear who will be "in" and who will be "out", those who will be "in" are not in because of their natural goodness, but because they have been washed in the blood of the Lamb, i.e. those who have entrusted themselves by faith to the cleansing of the Crucified Christ. They have "the right to the Tree of Life", forbidden to the first man, but given to redeemed men so they live for ever. (Dogs in the East were never pets as they are today, but pariahs in the city's slums, no better than rats.)
Verse 16 echoes Jesus' question to the Pharisees in Matthew 22:41-46. Not only is He "great David's greater son" but also David's Lord. He is both the Son of Man and the Everlasting Father of Isaiah 9:6-7. As the bright morning star (see Numbers 24:17) He heralds the dawn of eternity, to which this world's life is but the prelude.
The first two "comes" are surely addressed to Christ Himself; God and Man together yearn for the Saviour of the world to complete His saving Mission. These echo the "Maranatha" - "Our Lord, Come" uttered by the early Christians during their celebration of the Lord's Supper.
But the third "Come" is surely addressed to the reader, and echoes Isaiah 55:1-3. It is pure Gospel invitation.
John's admonition to preserve the words of his revelation intact echoes Deuteronomy 4:1 ƒƒ. It is a simple fact that the New Testament was frequently corrupted to support heretical views: The Gospel of Thomas makes Jesus a Gnostic, Marcion's edition of Luke's Gospel removed all passages suggesting that Jesus had a real body, and so on. Even today the Jehovah's Witnesses have published a version of the Bible with amendments or alternative translations to suit their doctrinal bias. The whole point is that the God revealed in John's vision is the God of Truth, and no falsehood must be permitted that vitiates it.
Wrote Schlatter: "Surely I am coming soon" - that promise is the sum of all promises; "Even so, come Lord Jesus" - that prayer is the sum of all living hopes.
And it is surely fitting that with his final benediction John affirms that the grace of God is pronounced as the last word over the whole panorama of life.
In keeping with John's predilection for grouping things in sevens, there are seven beatitudes scattered through the book:
1:3: Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near.
14:13: Blessed are the dead who die in the Lord henceforth." "Blessed indeed," says the Spirit, "that they may rest from their labours, for their deeds follow them!
16:15: Blessed is he who is awake, keeping his garments that he may not go naked and be seen exposed!
19:9: Blessed are those who are invited to the marriage supper of the Lamb.
20:6: Blessed and holy is he who shares in the first resurrection! Over such the second death has no power, but they shall be priests of God and of Christ, and they shall reign with him a thousand years.
22:7: Blessed is he who keeps the words of the prophecy of this book.
22:14: Blessed are those who wash their robes, that they may have the right to the tree of life and that they may enter the city by the gates.
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