Revelation Chapter 22 Saints Shall Reign in Celestial Glory

1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

verse 1 “he shewed me a pure river of water of life” In the heavenly city of New Jerusalem is a river of water of life, which flows from the throne of God; beside the river are two trees of life (see commentary on Revelation 7:17; 21:6).

These features are reminiscent of the Garden of Eden; as we read in Genesis: “And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. And a river went out of Eden to water the garden” (Genesis 2:9-10).

“There is a river,” the psalmist wrote, “the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High” (Psalm 46:4).

In Lehi’s great vision, he also saw the tree of life and “near the tree” was “a river of water” (1 Nephi 8:13). When Nephi learned the interpretation, he discovered that the tree represents “the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things” (1 Nephi 11:22). He also learned that “the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life; which waters are a representation of the love of God; and I also beheld that the tree of life was a representation of the love of God” (1 Nephi 11:25).

Thus, the tree of life and the “pure river of water of life” both represent the same thing: the love of God. Could it be that the pure love of God (given as a gift from him to us and then returned with full hearts back to him and to others) is what brings us to eternal life and then sustains and empowers us there?

The source of the water is important. It flows from “the throne of God and of the Lamb” (verse 1), note, one throne not two. There is but one source of life – God. But sharing in the responsibility is the Son, whoever stands as “the very Eternal Father of heaven and of earth, and all things which in them are” (Alma 11:39). In his gospel, John recorded the Lord’s words: “Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life” (John 4:14). Thus, both God and Christ occupy the same throne, for life flows from God through the Savior to mankind.

But the water has yet another and more significant meaning. Nephi saw that the “waters are a representation of the love of God” (1 Nephi 11:25). Herein lies the power of the water. It bequeaths and sustains life because it is love – pure, and unaffected.

“clear as crystal” See commentary on Revelation 21:18.

“proceeding out of the throne of God and of the Lamb” Ezekiel saw waters flowing from beneath the temple, or house of God. Here they flow from the throne, which might represent the holy of holies in the heavenly temple. The waters of life, then, or the waters of love, come forth from God’s throne, from the heart of God’s holy city. The symbolism suggests that these waters come directly from God himself. The love of God is a motivating power unto eternal life, as John declared elsewhere: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). For further discussion of the throne of God, see commentary on Revelation 1:4.

Earlier in John’s vision he sees the throne of God in heaven (Revelation 4:1-2), but now it has come down to earth in the New Jerusalem, for God will dwell with his people. It is noteworthy that God the Father and Jesus the Son seem here to share one throne, which may be representative of the perfection of their union. That union was expressed in Jesus’ great intercessory prayer (John 17:11, 21-23).

2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.

verse 2 “In the midst of the street of it, and on either side of the river” This sentence is made clearer by other translations. In its context, we read, “Then the angel showed me the river of the water of life, . . . flowing . . . down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month” (NIV).

John’s attention is drawn next to the tree of life and the avenue in which it stands. The Greek of verse two is difficult. The relationship between river, tree, and street cannot be determined. If the first phrase in mes ts plateiasauts (literally “In [the] midst of the street of it”) belongs to the preceding verse, then the stream divides the avenue. If the phrase belongs to what follows, the river and stream likely run side by side with not just one but many trees of life in between. There are also other possibilities. However, this in no way affects what John wants his readers to understand. The city is the new Eden, and in her midst, stands the tree of life. Other prophets have seen that same tree and left descriptions. “I looked and beheld a tree,” exclaimed Nephi, “and the beauty thereof was far beyond, yea, exceeding of all beauty; and the whiteness thereof did exceed the whiteness of the driven snow” (1 Nephi 11:8).

Note that the tree stands alone. It has no competition. The tree of good and evil has ceased to exist because the inhabitants of the city, knowing good from evil, have spurned all evil and eternally choose the good. In consequence, the cherubim, placed to guard the tree of life, have been removed, allowing God’s people to eat freely of the fruit. Jewish thought looked forward to the time when men would be free to partake of the wondrous tree.

Following Ezekiel 47:12, John notes that each month the tree produces a different type of fruit. John conveys the idea that the tree does not follow the normal course of budding, blossoming, fruit setting, and ripening, with one harvest a year. The crops grow continually. The entire image, as one scholar notes, “expresses the absolute triumph of life over death.” The very leaves of the trees hold healing properties. Where it stands, not a single blade of sorrow or pain can be found. All nations are healed, that is, made whole and complete, through the power of the tree.

But one must not overlook the meaning of the tree itself, for “it is the love of God, which sheddeth itself abroad in the hearts of the children of men; . . . [which is] the most joyous to the soul” (1 Nephi 11:22-23). Thus, the tree and the water symbolize the same thing. The continuous flow of the water and the perpetual bearing of the tree emphasize the limitlessness of God’s love. It flows from him forever and unconditionally. All who wish to partake may do so.

“the tree of life” The tree of life here lies “in the midst of the street.” Perhaps that street represents the straight and narrow path that Lehi saw (1 Nephi 8:20), which leads through the trials and temptations of mortality upward to the tree and, ultimately, to the celestial city of God.

We know that in the Garden of Eden was a real tree called the tree of life (Genesis 2:9; 3:24). In that setting, as well as elsewhere in the scriptures, the tree of life also functions as a symbol for eternal life.

The tree of life in the celestial city has no cherubim guarding it, as did the tree in the Garden of Eden (Genesis 3:24; Alma 12:21), for all in the city have a right to freely partake. And there is no mention of the tree of knowledge of good and evil; the inhabitants of the city, having successfully passed through mortality, have experienced both good and evil, and they have rejected all evil and turned wholly to the good. They are now entitled to eternal life, which the fruit of the tree symbolizes.

There is also possibly a deeper level of meaning here. Trees often symbolically stand for people, and the tree of life symbolizes that perfect Man who brings us life (McConkie and Parry, Guide to Scriptural Symbols, 103-4). But the Greek in this verse may well be plural (trees) (Metzger, Breaking the Code, 102: JB 22:2). It may be that the trees of life in the celestial city include the exalted souls who have come unto Christ and become like him, souls who have gained eternal life.

This passage suggests that each tree bears a different fruit every month, for a total of twelve varieties each year. Further, unlike most fruit trees, which bear their fruit seasonally, the fruit of the tree of life is ever available. The tree of life is always living and growing, never subject to death, not even subject to the normal sequence of a winter’s “death,” a spring’s sprouting, a summer’s growth, an autumn’s harvest, and another winter’s death.

Lehi described the fruit of the tree of life as “desirable to make one happy” and “desirable above all other fruit” (1 Nephi 8:10, 12). He said “it filled my soul with exceedingly great joy” (1 Nephi 8:12). Alma described this fruit as “most precious, which is sweet above all that is sweet, . . . and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst” (Alma 32:42).

If the trees of life are the exalted souls in the celestial glory, the fruit of the tree may be their goodness and their good works that bless others forever.

“the leaves of the tree were for the healing of the nations” Ezekiel saw the same tree and received the same understanding: “[An angel] brought me again unto the door of the house [the temple]; and, behold, waters issued out from under the threshold of the house eastward . . . and the waters came down from under from . . . the south side of the altar. . . Then said he unto me . . . by the river upon the bank thereof, on this side and on that side, shall grow all trees, for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine” (Ezekiel 47:1, 8, 12).

Because the tree symbolizes the love of God, it is only consistent to understand that the leaves of the tree would help to bring peace, union, and spiritual strength – in a word, healing – to the nations of the world. This use is probably symbolic, though there may actually be plants in the worlds of glory that bring blessing to those who gain the right to use them.

The nations mentioned here may be those in Revelation 21:24-26, which have been saved by the power of Christ. As he said to us all, by way of invitation, “Will ye not now return unto me, and repent of your sins, and be converted, that I may heal you?” (3 Nephi 9:13). Or, as Elder Parley P. Pratt wrote, “When John sees it [the tree of life], the nations have no need of healing, for there is no death, neither pain, nor sorrow, for the former things have passed away, and all things are become new; consequently, he speaks in the past tense, and says they were for the healing of the nations; of course, referring to the times when they existed temporally, according to Ezekiel, before their final change.” (Pratt, Voice of Warning, 138.)

3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:

verse 3 “there shall be no more curse” This passage seems to refer to the curses that were pronounced on Adam and Eve at the time of the Fall – that they would “surely die” by partaking of the forbidden fruit, that the woman would bear children in sorrow, and that the man would eat his bread “in the sweat of thy face.” The ground itself, in fact, was “cursed . . . for thy sake; in sorrow shalt thou eat of it all the days of thy life” (Genesis 2:17; 3:16, 17, 19). Those in the celestial world would be subject to these curses no more. It is interesting to note that the Bible begins with a record of humankind being cursed and ends with a vision of those curses being removed.

“but the throne of God and of the Lamb shall be in it” The but that joins this phrase with the preceding phrase suggests that the presence of God and the Lamb is an essential reason why a curse could not exist in the New Jerusalem – the presence of God blesses all that receive it. In particular, the curse of spiritual death is removed by the presence of God. See commentary on Revelation 22:1.

“his servants shall serve him” See commentary on Revelation 7:15.

4 And they shall see his face; and his name shall be in their foreheads.

verse 4 “they shall see his face” One great purpose of the temple is to bring us into the presence of God. Much of the symbolism of the temple ordinances demonstrates how we can find our way back to him. When we dwell in the heavenly temple, or in the heavenly city, we will see God’s face always, for we will always be in his presence. Jesus pointed to this blessing when he said, “Blessed are the pure in heart: for they shall see God” (Matthew 5:8).

When we live in the holy city, we will regularly have the privilege that Moses had on the rarest of occasions: “And the Lord spake unto Moses face to face, as a man speaketh unto his friend” (Exodus 33:11; Moses 1:11, 31). Moses “sought diligently to sanctify his people that they might behold the face of God” as well, but they refused to qualify themselves and lost the blessing (D&C 84:23-24).

But the promise of the Lord continues among us: “Sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will” (D&C 88:68). “Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am” (D&C 93:1).

Perhaps not many will receive this blessing in mortality, but all who enter the holy, celestial city of the New Jerusalem surely will.

“his name shall be in their foreheads” In the symbolism of the book of Revelation, an individual bears the name or mark of the person with whom he or she is allied (Revelation 3:12; 13:16). Further, to bear another’s name seems to indicate that one has become like that other person. Therefore, with the Father’s name in our foreheads, we can know that “when he shall appear, we shall be like him; for we shall see him as he is” (1 John 3:2). See commentary on Revelation 3:12.

5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

verse 5 “there shall be no night there and they need no candle, neither light of the sun” A light emanates from the person of God, as Joseph Smith saw in the Sacred Grove: “I saw a pillar of light exactly over my head, above the brightness of the sun. . . I saw two Personages, whose brightness and glory defy all description” (JS-H 1:16-17). God, with the great light of his being, will dwell in the celestial city, and thus there will never be night, nor need for artificial light of candle, nor need for the sun (Zechariah 14:6-7). See commentary on Revelation 21:23.

“they shall reign for ever and ever” When we ascend to our glory, as “heirs of God, and joint-heirs with Christ,” we will reign with them forever (Romans 8:17). As “sons of God . . . we shall be like him” (1 John 3:2). We ourselves “shall . . . be gods” (D&C 132:20). We will truly be like our Father and our Lord: “Every man who reigns in celestial glory is a God to his dominions” (TPJS, 374). The righteous are the rulers of heaven.

verses 6-21 These verses contain commandment to John to send the vision to the world. They constitute the epilogue to the book of Revelation.

6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.

7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

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.

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.

15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

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.

17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.

18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

20 He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.

#21 The grace of our Lord Jesus Christ be with you all. Amen.

verses 6-21 With the promise that men and women can truly become as God, the magnificent visions of John close. The sweep of his prophecy has been vast, stretching from the premortal existence to the postmortal worlds. He has placed all history in its cosmic setting and shown its movement to the end of time. But more grand than the historical review stands his powerful and pure testimony of his King and his God, whose power, judgment, and love he has shown none can escape.

John emphasized both the truthfulness of the vision and the assurance of its accomplishment. By testifying of God’s responsibility for the message, John legitimized the vision for his readers. God sent “his angel to shew unto his servants the things which must shortly be done” (verse 6). Doubly accentuating the point is God’s own proclamation that “these sayings are faithful and true” (verse 6). The law of two witnesses has been satisfied: the angel and the Lamb have testified to John (see verse 16). In turn, John and the Lamb testify to the reader (see verses 18-20). John even identifies another set of two witnesses: the Spirit and the bride, or the Church (see verse 17).

The vision stands true, established in the mouths of divine and mortal witnesses. Therefore, a curse is laid on any who might tamper with the words of the prophecy (see verses 18-19). But the real thrust of the epilogue is in the beatitude expressed in verse seven: “Blessed is he that keepeth the sayings of the prophecy of this book” (KJV). In powerful, poetic, and prophetic terms, John has spelled out the full measure of that blessing. Now it is up to his readers to actualize it.

The prophet Nephi stated, “I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life” (1 Nephi 11:25). Note that in Nephi’s vision the tree and the water represent the same thing, each image expressing but a different aspect. The same is true in Revelation. The heart of John’s city is love – the pure love of Christ. John, as few others, understood the life- power behind that love. “For God so loved the world,” he testified, “that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).

Christ was the Lamb slain before the foundation of the world. He became flesh so that “as many as received him,” he could give the “power to become the sons of God, even to them that believe on his name” (John 1:12). In another epistle, John had taught the saints: “God is love,” and “love is of God; and every one that loveth is born of God, and knoweth God” (1 John 4:7-8). In the eternal city, all are free to partake of that love, which flows out of him and sustains and embraces all who have been transformed into his very image.