Rev 19:11-22:5 | TNotes | STEP | Summary for Rev 19:11-20:15: 19:11–20:15 The drama moves into its climactic scenes: God’s enemies are defeated and punished in two episodes (19:11-21 ; 20:7-10 ). Meanwhile, the faithful experience a 1,000-year resurrection (20:1-6 ) followed by the final judgment (20:11-15 ). Summary for Rev 19:11-16: 19:11-16 Then I saw: John describes a new vision of Jesus Christ as the holy warrior and conquering King (see 14:1 ; see also Exod 15:1-7 ; Pss 24:8 ; 78:49-50 ; Isa 59:16-17 ). 19:11 The rider is both a judge and a righteous warrior (see Isa 11:1-5 ). He is named Faithful and True: He embodies God’s authenticity and reliability (see Rev 19:2 ; 21:5-6 ).

Summary for Rev 19:11-20:15: 19:11–20:15 ^a The drama moves into its climactic scenes: God’s enemies are defeated and punished in two episodes (19:11-21 ^b; 20:7-10 ^c). Meanwhile, the faithful experience a 1,000-year resurrection (20:1-6 ^d) followed by the final judgment (20:11-15 ^e).
Summary for Rev 19:11-16: 19:11-16 ^f Then I saw: John describes a new vision of Jesus Christ as the holy warrior and conquering King (see 14:1 ^g; see also Exod 15:1-7 ^h; Pss 24:8 ⁱ; 78:49-50 ^j; Isa 59:16-17 ^k). 19:11 ^l The rider is both a judge and a righteous warrior (see Isa 11:1-5 ^m). He is named Faithful and True: He embodies God’s authenticity and reliability (see Rev 19:2 ⁿ; 21:5-6 ^o).
19:12 ^p His eyes were like flames of fire: See 1:14-16 ^q; Dan 10:6 ^r.

• Christ, wearing many crowns, is contrasted with the dragon, whose seven heads were each crowned (see Rev 12:3 ^s).
19:13 ^t He wore a robe dipped in blood: This description may refer to (1) the blood of Christ’s enemies, signifying his total victory (Isa 63:2-4 ^u); or (2) Christ’s sacrificial death for humanity (Rev 1:7 ^v).

• The Word of God is John’s distinctive designation for Jesus (see John 1:1 ^w, 14 ^x).
19:14 ^y Christ’s armies of heaven, dressed in victorious white and riding on white horses, contrast with the locust forces of the abyss (9:3-11 ^z), the three frog-like evil spirits (16:13 ^aa), and the defeated armies at Armageddon (16:16 ^ab; see also 19:19 ^ac).
19:15 ^ad From his mouth ... a sharp sword: See 1:16 ^ae; Heb 4:12 ^af; see also Isa 49:2 ^ag; 2 Thes 2:8 ^ah.

• The iron rod represents Christ’s power as ruler and as supreme shepherd (see Pss 2:9 ^ai; 23:4 ^aj).

• God, the Almighty: See Rev 1:8 ^ak; 4:8 ^al; 11:17 ^am; 16:7 ^an, 14 ^ao; 21:22 ^ap.

• His fierce wrath will crush his enemies like grapes in a winepress (Isa 63:2-4 ^aq).
19:16 ^ar King ... and Lord: See 1:5 ^as; 15:3 ^at; 17:14 ^au.
Summary for Rev 19:17-19: 19:17-19 ^av Gather together for the great banquet: This feast upon the flesh of the armies gathered together to fight against Christ is contrasted with “the wedding feast of the Lamb” (19:7 ^aw). The enemies that form for battle are quickly destroyed (19:20-21 ^ax; see also 14:17-20 ^ay; 16:16-21 ^az). Two feasts—the marriage supper of the Lamb (19:7-8 ^ba) and the “great supper” of God’s judgment (19:17-18 ^bb, 21 ^bc)—provide two perspectives on the end of time. They illustrate the two sides of the Good News: grace and judgment, reward and punishment (cp. John 3:16-18 ^bd).
19:20 ^be beast ... false prophet See 13:1-10 ^bf.

• The fiery lake of burning sulfur provides a picture of eternal punishment (see 20:10 ^bg, 14-15 ^bh; 21:8 ^bi; see also Isa 66:24 ^bj; Matt 13:41 ^bk, 49-50 ^bl; Mark 9:43 ^bm, 48 ^bn).

• God’s enemies are thrown into the fiery lake. The two beasts (Rev 19:20 ^bo) are followed by the dragon (20:10 ^bp) and then by death (20:14 ^bq) and unsaved humans (20:15 ^br).
19:21 ^bs The entire army of enemies is dispatched by the sword from Christ’s mouth (see 1:16 ^bt; 2:12 ^bu, 16 ^bv; see also Isa 11:4 ^bw; 49:2 ^bx; 2 Thes 2:8 ^by). While one side of God’s word (grace) leads to repentance, the other side (judgment) carries out the death sentence.

‏ Revelation of John 20

Summary for Rev 20:1-10: 20:1-10 ^bz There are three parts to this passage: the binding of Satan (20:1-3 ^ca), the reign of God’s holy people (20:4-6 ^cb), and the release of Satan for his final attempt at a battle (20:7-10 ^cc). Four themes emerge: (1) Satan’s war is futile—he cannot withstand even an angel; (2) God’s holy people will be vindicated and glorified; (3) God will have the final victory; and (4) even when sinful and depraved human beings experience Christ’s good purposes in the world, they still flock after Satan when he gains even a small amount of freedom to act.
Summary for Rev 20:1-2: 20:1-2 ^cd Like the Old Testament “angel of the Lord” (see Gen 16:7-11 ^ce; 22:15 ^cf; Exod 3:2 ^cg; Num 22:22-34 ^ch; Judg 2:1-4 ^ci; 6:11-22 ^cj), the angel coming down from heaven has God’s authority, symbolized by the key that controls the bottomless pit and the power to put chains on God’s great enemy (cp. Rev 12:7-9 ^ck) for a thousand years. See thematic note for The Thousand Years (The Millennium) at end of chapter.
20:3 ^cl This incarceration, portrayed as the bottomless pit, is a preliminary defeat for Satan and the powers of evil. Various New Testament passages describe the effect of Christ’s work on Satan (Luke 10:17-20 ^cm; Acts 10:38 ^cn; 26:18 ^co; Rom 16:20 ^cp; Eph 6:11 ^cq; Jas 4:7 ^cr; see Matt 12:24 ^cs; 16:19 ^ct; 18:18 ^cu; John 12:31 ^cv; 1 Jn 3:8 ^cw). Christ’s presence with his people binds evil powers (see 2 Thes 2:7 ^cx), reminding persecuted Christians that there is a future with God.

• so Satan could not deceive: Deception is the trademark of the devil, who is a liar (see John 8:44 ^cy; 1 Jn 3:8 ^cz); no liar will enter heaven (Rev 21:8 ^da, 27 ^db; 22:15 ^dc). The faithful believers who experience Christ’s reign will not be deceived.

• The little while might be the equivalent of the symbolic three and a half years (see 11:2-3 ^dd, 9-11 ^de; 12:14 ^df; 13:5 ^dg)—it is a limited time.
20:4 ^dh thrones ... people sitting on them: This portrayal of a heavenly tribunal includes the elders (4:4 ^di) on thrones (see Dan 7:9-10 ^dj), the victorious martyrs (see Dan 7:22 ^dk), and all God’s people.

• beheaded for ... Jesus: Beheading was a common form of execution for Roman citizens.

• The faithful who resisted receiving the mark of the beast (Rev 13:16-17 ^dl) will judge the condemned (see 1 Cor 6:2-3 ^dm) on thrones similar to those of the worshiping elders (see Rev 4:10-11 ^dn; 5:8-10 ^do; 11:16 ^dp).
Summary for Rev 20:5-6: 20:5-6 ^dq John contrasts the first resurrection with the second death (see 20:12-15 ^dr; cp. John 5:29 ^ds).
20:6 ^dt Blessed: This fifth blessing of Revelation (see also 1:3 ^du; 14:13 ^dv; 16:15 ^dw; 19:9 ^dx; 22:7 ^dy, 14 ^dz) focuses on the promised reward of life. God’s faithful people (20:4 ^ea) will reign with Christ as priests of God (see also 1:6 ^eb; 5:10 ^ec).
Summary for Rev 20:7-10: 20:7-10 ^ed Satan’s all-out attempt to conquer God’s people is followed by his fiery demise. This passage has two major purposes: (1) to show God’s absolute justice, because Satan and his followers are worthy of punishment and will never change; and (2) to show the depravity of people who follow Satan. In spite of viewing the nature of Christ’s reign in the world for many years, they still flock to Satan’s standard when he is freed. These factors are the basis for the judgment at the great white throne (20:11-15 ^ee).
Summary for Rev 20:7-8: 20:7-8 ^ef When free to act (20:7 ^eg), Satan still seeks to deceive. He will gather a mighty army (cp. Ezek 38–39 ^eh) in a final attempt to overwhelm God’s people (Rev 20:9 ^ei).
20:8 ^ej Jewish traditions vary regarding the locations of Gog and Magog. They are symbolically to the north (see Jer 1:14-15 ^ek), the direction from which the enemies traditionally approached Megiddo and Jerusalem. The names represent nations and rulers from every corner of the earth that oppose God’s people (see Ezek 38–39 ^el).

• He will gather them together for battle: Repeating the earlier scenes in which God’s enemies assemble for battle (Rev 16:16 ^em; 19:19 ^en), Satan here makes a last-ditch attempt to confront God and his forces.
20:9 ^eo Again, no battle occurs (see 16:16-21 ^ep; 19:19-21 ^eq), because fire from heaven came down . . . and consumed them as it did Sodom (Gen 19:24 ^er; see also 2 Kgs 1:10-12 ^es; Ezek 38:22-23 ^et; 39:6 ^eu). The enemies of God cannot stand against him.
20:10 ^ev they will be tormented ... forever: Rebellion against God has eternal consequences. While the concept of unending punishment repulses some, it is the message of Revelation and of Scripture generally that God will deal sternly with sin and rebellion by those who reject Christ’s saving work (see Matt 13:42 ^ew; 25:41-46 ^ex; John 3:18 ^ey, 36 ^ez; Rom 2:7 ^fa). Perhaps more than any book in Scripture, Revelation illustrates that the unrepentant persist in their rebellion despite the consequences (Rev 9:20-21 ^fb; 16:9-11 ^fc; cp. Luke 16:31 ^fd). Revelation also emphasizes that God is just and deals with sin as it deserves.
Summary for Rev 20:11-15: 20:11-15 ^fe This segment portrays a court hearing at which the dead are judged on the basis of their works. God’s response to eternal rebellion is eternal punishment.
20:12 ^ff books were opened: See Ps 56:8 ^fg; Dan 7:10 ^fh.

• The Book of Life holds the names of faithful people who have experienced God’s saving power (Mal 3:16 ^fi; see Rev 3:5 ^fj; 13:8 ^fk; 17:8 ^fl; 20:15 ^fm); they are probably the same ones as those who experience the “first resurrection” (20:5-6 ^fn).

• And the dead were judged: The works of both the redeemed and the unredeemed will be judged (see 22:12 ^fo; Matt 16:27 ^fp; 25:31-46 ^fq).
20:13 ^fr the grave: See study note on 6:7-8.
20:14 ^fs The expression death and the grave refers to the reality of death; it is the last enemy that God will destroy (see 21:4 ^ft; 1 Cor 15:26 ^fu).

• The lake of fire portrays the horrible end of God’s enemies who will not experience the “first resurrection” (see Rev 20:5-6 ^fv; cp. Matt 25:41 ^fw; Luke 16:24 ^fx; Jude 1:7 ^fy).

Thematic note: The Thousand Years (The Millennium)
Revelation 20 ^fz describes the 1,000-year reign of Christ on earth. Three perspectives regarding how the millennium relates to the coming of Christ have been held by Christian groups with an equally high regard for Scripture as God’s inspired, authoritative word:
1. Premillennialism: The current age between Christ’s first and second comings will end when he returns to inaugurate a literal 1,000-year rule on earth with his holy people, after which Christ will execute the final judgment and inaugurate his eternal Kingdom.
2. Amillennialism: The “1,000 years” represents the current age between Christ’s first and second comings, in which Christ reigns spiritually with his people (i.e., there is not a literal 1,000-year period). At the end of this age, Christ will return, execute the final judgment, and inaugurate his eternal Kingdom.
3. Postmillennialism: During the current age following Christ’s first coming, Christ will establish through the church an age of peace on earth (the 1,000 years), at the end of which Christ will return, execute the final judgment, and inaugurate his eternal Kingdom.
Differences over these perspectives have caused conflict among Christians. Many have forsaken Christian fellowship with those who hold a different opinion. True Christian humility and love would never let such differences disrupt Christian fellowship, however (see 1 Pet 3:8 ^ga).
All believers can agree about the overall message of Revelation: Christ will visibly return and rule in an actual new heaven and earth. A real spiritual warfare is taking place. Hell, like heaven, is real, and all people will be judged by God’s standards. The prophecies of Revelation offer hope to God’s people in the midst of pain, suffering, and confusion in the world.

Passages for Further Study
Rev 20:1-10 ^gb

‏ Revelation of John 21

Summary for Rev 21:1-22:9: 21:1–22:9 ^gc The final scenes of the new heaven and earth are striking pictures of a new community and home for God’s people that is fashioned and given by God. These scenes help to lift the spirits of persecuted Christians. John lays out his basic vision (21:1-8 ^gd) and follows it with two expansions: (1) In 21:9-27 ^ge, he presents the new Jerusalem as the site of holy perfection; (2) in 22:1-5 ^gf, he describes the new Jerusalem as the ultimate Garden of Eden that Adam and Eve could have experienced had they not sinned. 21:1 ^gg The vision involves God’s creation of the new heaven and earth (cp. Gen 1:1 ^gh with Isa 65:17 ^gi; 66:22 ^gj). The old creation has disappeared—it was subject to decay (see Rom 8:20-21 ^gk; 2 Pet 3:7 ^gl, 10 ^gm).

• the sea was also gone: The sea was associated with chaos or the abyss (see study note on Rev 9:1-12) and was sometimes portrayed as a roaring monster (see Pss 46:3 ^gn; 74:14 ^go; see also Job 3:8 ^gp; 41:1-34 ^gq; Luke 21:25 ^gr). The new creation will be free from all such evil.
21:2 ^gs coming down from God: The new creation is a gift from God. In the beginning, God created everything good, and in the end, God will create a new, unbroken world.

• This picture of Jerusalem as a beautiful bride (see Isa 61:10 ^gt) contrasts starkly with the vision of Babylon (or Rome) as the prostitute (Rev 17:4-5 ^gu; 18:2-3 ^gv; see study note on 21:9–22:9).
21:3 ^gw God’s home is now among his people! Old and New Testament expectations are fully and finally realized. Ever since humanity sinned (Gen 3 ^gx), separation from God has been humanity’s greatest problem (Gen 3:23 ^gy). God has repeatedly called his people to himself through the prophets, through Jesus his Son, and through the presence of the Spirit (see Gen 17:8 ^gz; Exod 29:45-46 ^ha; Pss 46:4-5 ^hb; 95:7 ^hc; Jer 7:23 ^hd; 31:33 ^he; Ezek 34:14 ^hf; 37:27 ^hg; Zech 8:8 ^hh; John 14:2-3 ^hi; 17:24 ^hj). In the new heaven and new earth, God’s people will finally experience ultimate and everlasting fellowship with God.
21:4 ^hk no more death or sorrow or crying or pain: See Isa 25:8 ^hl; 1 Cor 15:54 ^hm. God’s people will know the creative wholeness and salvation that Christ brings (see 2 Cor 5:17 ^hn; Gal 6:15 ^ho).
21:6 ^hp God restates Jesus’ final words from the cross, It is finished! (John 19:30 ^hq; cp. Rev 16:17 ^hr), connecting Christ’s death with the assurance of eternal life.

• I am the Alpha and the Omega: With the first and last letters of the Greek alphabet, John portrays God as encompassing total reality and total truth. God was from the Beginning (see Gen 1:1 ^hs; cp. John 1:1-2 ^ht) and is also the End (see Rev 1:8 ^hu; 22:13 ^hv).

• Because Christ is supreme and in charge of all things (see Rom 9:5 ^hw; 1 Cor 15:28 ^hx; Eph 1:22-23 ^hy; 4:5-6 ^hz), he dispenses the water of life to all who are thirsty for it (see study note on Rev 7:16-17; see also Isa 55:1 ^ia; John 4:10 ^ib; 7:37-38 ^ic).
21:7 ^id All who are victorious: God’s children who persevere in life will inherit his blessings. Adoption is a covenant relationship; the language of adoption certifies their privileges and responsibilities (cp. Gen 17:8 ^ie; 2 Sam 7:14-16 ^if; Jer 31:33 ^ig; Ezek 34:24 ^ih).
21:8 ⁱⁱ This vice list summarizes sins described throughout Revelation. These sins characterize people who have not experienced adoption by God; their fate is the fiery lake (see Rom 1:29-32 ^ij; Gal 5:19-21 ^ik; 2 Tim 3:2-5 ^il; cp. Exod 20:13-17 ^im; see also study note on Rev 20:10).

• all liars: John apparently viewed deception as the root of sin; elsewhere he describes Satan as the “father of lies” (John 8:44 ⁱⁿ; 1 Jn 2:4 ^io; see Rev 14:5 ^ip; 21:27 ^iq; 22:15 ^ir; cp. Matt 12:34 ^is).
Summary for Rev 21:9: 21:9–22:9 ^it This symbolic vision of the new Jerusalem uses vivid word pictures to describe the bride, the wife of the Lamb—all those who respond to Christ’s message of salvation (see 21:2 ^iu; 22:17 ^iv; Eph 5:22-32 ^iw).
21:10 ^ix a great, high mountain: In Scripture, experiences with God frequently take place on the mountains (cp. Ezek 40:2 ^iy; see also Exod 3:1 ^iz; 19:10-25 ^ja; Deut 34:1-4 ^jb; 1 Kgs 18:20-40 ^jc; 19:8-18 ^jd; Matt 5:1 ^je; 15:29 ^jf; 17:1 ^jg; 24:3 ^jh; 28:16 ^ji).

• the holy city ... descending out of heaven from God: God’s presence and eternal life cannot be reached by human effort but are received as a gift (Eph 2:8-9 ^jj; cp. 2 Cor 5:1 ^jk).
21:11 ^jl Like the true people of God, the glory of the city reflects God’s glory (cp. Exod 34:29-35 ^jm; 2 Cor 3:7-11 ^jn).

• Jasper (see also Rev 4:3 ^jo; 21:11 ^jp, 18 ^jq) is opaque on earth; the heavenly jasper is clear as crystal, having a transparency that mirrors God’s purity and integrity.
Summary for Rev 21:12-14: 21:12-14 ^jr In this vision, the twelve tribes of Israel represent the redeemed people of God (see 7:4-8 ^js; see also Rom 9:6-7 ^jt). The foundation for this community of God’s redeemed is the twelve apostles of the Lamb. In Jesus, God’s promise to bless all of the families of the earth through Abraham has been fully realized (Gen 12:3 ^ju).
Summary for Rev 21:15-17: 21:15-17 ^jv measure the city: Measuring defines accepted boundaries (contrast the unmeasured section of the Temple, 11:2 ^jw; see also Ezek 40:3–42:20 ^jx).
21:16 ^jy The city is described as a perfect cube. Each dimension is 1,400 miles (Greek 12,000 stadia); the number 12,000 symbolically represents the people of God (see thematic note for Symbolic Numbers at end of chapter).
21:17 ^jz In the ancient world, walls were important not only to the defense and boundary of a city, but also to its status. That these walls are 216 feet thick (Greek 144 cubits) indicates the strength of God’s redeemed people. The measurement of 144 cubits again uses a multiple of 12 to represent God’s people. A cubit was the length of a man’s forearm, with a standard length of about 18 inches.
21:18 ^ka The wall is built of jasper (see study note on 21:11; cp. 4:3 ^kb). The city is fashioned in gold, which is not opaque like earthly gold; rather, like God’s transformed people, the heavenly gold is clear and pure.
21:19 ^kc The twelve precious stones adorning the foundation stones of the city’s wall are a reminder of the twelve stones on the high priests’ breastplate that represented the people of God (see Exod 28:17-20 ^kd).
21:21 ^ke Things that are precious and luxurious on earth are common building materials in heaven.
21:22 ^kf I saw no temple: This apparent conflict with earlier visions (11:19 ^kg; 14:15-17 ^kh) is resolved by understanding each visionary picture in Revelation as a separate symbolic representation of God’s presence. There is no longer any need for a temple in heaven because God is present with his people.
21:23 ^ki The vitality, energy, and life of the city are not in institutions or physical sources of power and light, but in the glory of God and the Lamb. The sun and moon were features of the first creation (Gen 1:14-19 ^kj; see Isa 60:19-20 ^kk).

• the Lamb is its light: Jesus is the light of the world (see John 8:12 ^kl; 9:5 ^km; 12:35-36 ^kn).
Summary for Rev 21:24-25: 21:24-25 ^ko The nations: God’s promise to Abraham is fulfilled (Gen 12:3 ^kp; see Isa 2:3 ^kq).

• In Revelation, the kings of the world usually refer to God’s enemies (Rev 6:15 ^kr; 17:18 ^ks; 18:3 ^kt, 9 ^ku). Now that the enemies have been destroyed (16:9 ^kv, 11 ^kw; 19:1-2 ^kx, 19-21 ^ky), the picture is of God’s glory as reflected in those people who have repented (14:6-7 ^kz; cp. 11:13 ^la) and walk with God (5:9 ^lb; 15:4 ^lc).

• The gates that are never ... closed contrast with the ancient scene in which closed gates protected cities from enemies, particularly at night. The people enjoy peace and security in God’s supremacy (see Isa 60:11 ^ld). God’s enemies have been destroyed, and fear and failure have ended (see Zech 14:7 ^le; John 11:8-10 ^lf; 12:35-36 ^lg).
21:27 ^lh evil (or ceremonially unclean): Spiritual impurity is a basic concern in Revelation (see 21:8 ^li). Evil is here generalized as idolatry and dishonesty (see Rev 14:5 ^lj; 21:8 ^lk; 22:15 ^ll). Those who fail to appear in the Book of Life are excluded from the city of God. Only those whose names are written in the Book of Life, the pure of heart (Matt 5:8 ^lm), will see God.

Thematic note: Symbolic Numbers
Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.
The number one can refer to God’s oneness (Deut 6:4 ^ln; Gal 3:20 ^lo; Jas 2:19 ^lp). Two is the minimum number required to give a legitimate witness (Deut 17:6 ^lq; Rev 11:3 ^lr), and three can imply divine representation (Gen 18:1-2 ^ls; 2 Cor 13:14 ^lt; Rev 1:4-5 ^lu). Four can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8 ^lv; 6:1-8 ^lw; 7:1 ^lx) and in Genesis ^ly by four rivers (Gen 2:10-14 ^lz). When three and four are added to make seven, they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of three by four yields twelve, the number associated with God’s people (Gen 35:22-26 ^ma; Exod 24:4 ^mb; 28:21 ^mc; Num 17:2 ^md; Josh 4:3-8 ^me; 1 Kgs 18:31 ^mf; Matt 10:1-4 ^mg; 19:28 ^mh; Jas 1:1 ^mi; Rev 12:1 ^mj; 21:12–22:2 ^mk. The number five and its multiples, such as ten, represent human completeness (e.g., five fingers per hand); and six carries a negative sense or implication of evil, being neither humanly complete (five) nor divinely complete (seven).
Multiples of ten (e.g., forty) are a symbolic way to indicate many, whereas three sixes (666) imply supreme evil (Rev 13:18 ^ml). One thousand is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8 ^mm); and 144,000 represents the complete people of God (Rev 7:4 ^mn; 14:1 ^mo). The number 10,000 and its multiples are probably best transliterated from Greek as myriads, since they really mean “a huge number” rather than a precise count.
While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32 ^mp). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.

Passages for Further Study
Gen 2:2-3 ^mq; 4:15 ^mr; 15:13 ^ms; 41:53-54 ^mt; Exod 20:6 ^mu; 25:31-37 ^mv; 32:15 ^mw; Lev 16:14 ^mx; 23:16 ^my; 2 Sam 24:13 ^mz; 1 Kgs 4:26 ^na; 17:21 ^nb; 18:31 ^nc, 43-44 ^nd; Job 1:2 ^ne; Ps 90:4 ^nf; Jer 15:3 ^ng; 49:36 ^nh; Ezek 14:21 ⁿⁱ; Dan 4:16 ^nj, 23-25 ^nk; 7:3 ^nl, 17 ^nm, 24 ⁿⁿ; Zech 4:2 ^no; 6:1 ^np; Matt 10:1-5 ^nq; 12:40 ^nr; 18:21-22 ^ns; Mark 6:7 ^nt; Luke 15:8 ^nu; Acts 6:3 ^nv; 10:16 ^nw; 1 Cor 8:6 ^nx; Eph 4:4-6 ^ny; 2 Pet 3:8 ^nz; Rev 1:16 ^oa; 2:10 ^ob; 4:4 ^oc; 6:1 ^od; 7:1 ^oe, 4-8 ^of; 12:1 ^og, 3 ^oh; 13:1 ^oi; 17:3-14 ^oj; 20:2-7 ^ok; 21:12-21 ^ol

‏ Revelation of John 22:1-5

Summary for Rev 22:1-2: 22:1-2 ^om This part of John’s vision of the city deals with God’s provision of water and food for his people (cp. Exod 16:4 ^on, 22-24 ^oo; Ezek 47:1-12 ^op; John 4:10 ^oq; 6:32-35 ^or). Although God originally made a “garden of delight” (Eden) for Adam and Eve, they disobeyed him and lost it (Gen 2–3 ^os). Now Eden is refashioned and united to the celestial city as God’s marvelous gift for his faithful people. 22:1 ^ot the water of life: See 7:17 ^ou; John 4:10-15 ^ov; cp. Exod 17:1-7 ^ow; Isa 55:1 ^ox; Ezek 47:1-10 ^oy; Zech 14:8 ^oz.
22:2 ^pa Although humans were denied access to the tree of life after they sinned (see Gen 3:22-24 ^pb), it is now freely available. The tree on each side of the river (cp. Ezek 47:12 ^pc) shows that there is no wrong side of the river in heaven. The tree produces a fresh crop of fruit each month, demonstrating God’s constant provision.
22:3 ^pd No longer ... a curse: Ever since the first sin (Gen 3:14-19 ^pe), humanity has been cursed because of their rebellion against God (see 1 Cor 16:22 ^pf). Now rebellion, sin, and the curse are gone forever.

• his servants will worship him: Revelation gives glimpses of authentic worship (see Rev 4–5 ^pg; 7:9-17 ^ph).
22:4 ^pi The human fears of death and of seeing God (see Gen 16:13 ^pj; 32:30 ^pk; Judg 6:22 ^pl; Isa 6:5 ^pm) will be removed. God’s people will bear his name and will see his face with joy (see Matt 5:8 ^pn; 2 Cor 3:18 ^po; 1 Jn 3:2-3 ^pp).
22:5 ^pq They will reign with God forever (see 20:4 ^pr; see also 5:10 ^ps) in his radiant light that banishes night and the need for lamps (see Isa 60:19-20 ^pt).