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The Tree Of Life As A Topic For A Classroom Type Project


TREE OF LIFE USING  EASTON

Stood also in the midst of the garden of Eden (Gen 2:9; Gen 3:22).Some writers have advanced the opinion that this treehad some secret virtue, which was fitted to preserve life. Probably the lesson conveyed was that life was to be sought by man, not in himself or in his own power, but from without, from Him who is emphatically the Life (John 1:4;John 14:6). Wisdom is compared to the tree of life (Prov. 3:18). The "tree of life" spoken of in the Book of Revelation (Rev. 2:7; Rev. 22:2, 14) is an emblem of the joys of the celestial paradise.[1] 


  


 Tree of life using lightning bolt shortcut in Wordsearch 12
      I had to guess how best to find all the mentions of the tree of life. I wound up asking the lightning bolt prompt to search for all mentions of Rev 22:14 which includes lots of words that are not the exact words "tree of life" Some search results were for paragraphs that covered multiple verses including Rev 22:14. In some cases the result skipped Rev 22:14 entirely so I removed it from this blog post. I am not calling this a sermon, but I am calling it a classroom style project, lesson or exercise where you can find out info about the tree of life in Rev 22:14









Adam Clarke's Commentary


Adam Clarke's Commentary - Rev 22:14 Revelation 22:14Blessed are they that do his commandments—They are happy who are obedient.That they may have right to the tree of life—The original is much more expressive, Ἱνα εσται ἡ εξουσια αυτων επι το ξυλον της ζωης· That they may have authority over the tree of life; an authority founded on right, this right founded on obedience to the commandments of God, and that obedience produced by the grace of God working in them. Without grace no obedience; without obedience no authority to the tree of life; without authority no right; without right no enjoyment: God's grace through Christ produces the good, and then rewards it as if all had been our own,[2]













The Apocalypse
The Apocalypse -Our English version reads, "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." The now better-established reading, to which all consent, literally rendered, is: "Blessed they that wash their robes, that they may [in that day shall] have the power over the tree of life, and enter by the gates into the city." The meaning is not essentially different; but the true reading cuts out the possibility of a legalistic interpretation, gives to the passage its genuine evangelic flavour, and conforms its imagery to what was previously said in this Book with reference to what brought the great multitude out of the great tribulation. (Chap. 7:14.)Washing, or cleansing, is the great qualification for heaven,—"the washing of water by the word" (Eph. 5:26),—"the washing of regeneration" (Tit. 3:5),—cleansing by the blood of Jesus Christ (1 John 1:7). There is no doing or keeping of commandments that can save us without this. (Ephr. 2:8, 9.) Hence Paul speaks of the Corinthian Christians as "washed, sanctified, justified in the name of the Lord Jesus, and by the Spirit of our God" (1 Cor. 6:11); and John ascribes glory and dominion to the Lord Jesus for having washed [freed] us from our sins in His own blood (Rev. 1:5); and the writer of the Epistle to the Hebrews speaks of our drawing near to the holiest of all, "having our hearts sprinkled from an evil conscience, and our bodies washed with pure water" as the high priest of old (Heb. 10:22). Nor can we ever hope to enter the Holy City, or eat of its fruits, or taste of its blessedness, without this spiritual washing from all the filthinesses of the flesh and of the spirit. "The dogs, or unclean ones, and the sorcerers, and the fornicators, and the murderers, and the idolaters, and every one loving and making a lie [or what is false]," are all excluded from that pure and holy habitation. And whoever hath good hope of seeing and being with Christ in heaven, "purifieth himself even as he is pure." (1 John 3:2,3.) But the washing of which the text speaks, whilst presupposing and including this general cleansing, is something more special. It is a washing of garments or robes. It has reference to habit in particular, in addition to the nature in general. One's clothes are reckoned with himself. They are an outside part of him, but that which marks the form, order, or habit in which he bears himself. There is something moral and spiritual in clothes. They express much of the inward taste and character. They come between us and society, to a large extent represent us to society, and react again on our inner consciousness, moral sense, and state of mind and heart. We cannot always judge one from the clothes he wears, but we cannot help the effect which clothes have upon our judgment of people. They tell a story of the wearers of them. And if any one is habitually filthy, slovenly, unclean, and untidy in his garments, it is a blur upon him, a repugnance, a thing to make his presence unwelcome and undesirable in respectable company. When it comes to agreeable social recognition and intercourse, clean clothes are associated with a right heart, a right mind, and a right feeling. Anything short of this is an offence and a disqualification. Hence the Scriptural figure of keeping one's garments and washing one's robes, as a spiritual requirement for the society of heaven. He that hath not on "a wedding garment" is cast out, and not permitted to have place at the supper-table of the king. We must therefore distinguish this washing of robes and cleanness of apparel from the spiritual and more inward washing of the man in general.What, then, is this particular washing of garments? This question I have nowhere seen answered; and yet it needs to be answered, and can be answered. Nor need we be surprised if it should turn out to have direct reference to the main subject of this Apocalypse. The chief honours of the kingdom at Christ's coming are everywhere connected with a looking and waiting for that coming, and the earnest and loving direction of our hearts and hopes to it as the great goal of our faith. Thus we read, "Unto them that look for him shall he appear the second time without sin unto salvation." (Eph 2:9) "The grace of God that bringeth salvation hath appeared, teaching us that denying ungodliness and fleshly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope, even the glorious appearing of the great God and our Saviour Jesus Christ." (3.) "There is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day; and not to me only, but unto all them also that love His appearing." (2 Tim. 4:8.) "Ye turned to God from idols to serve the living and true God, and to wait for his Son from heaven." (1 Thess. 1:9, 10.) It appears from this, and suchlike passages, that the attitude of looking, waiting, watching, and constant stretching forth of the heart, for the coming again of the Lord Jesus in his great Apocalypse, is the proper Christian habit, and that we put our prospects in peril where this habit is not cherished and kept as the very spirit and life of our faith. And the putting of ourselves in this attitude, and the cultivation of this habit, is what I take to be the particular washing and keeping of our garments to which the Scriptures so frequently refer. It is the general washing in the blood of Christ carried out into the habit of the soul toward his promised return.An example of this particular washing and whitening of the Christian's robes is given us in the case of the great multitude which comes out of the great Tribulation. (Rev. 7:9-14.) What was the particular defect and trouble which brought them into that tribulation? Why were they not in the company of those who were kept from that "hour of trial" and already crowned in heaven before the great tribulation set in? The Saviour himself, inMatthew 24:42-51, and elsewhere, gives the explanation. They would not believe that Christ could come in their lifetime. They did not watch and keep themselves in readiness for his return. They said, "My Lord delayeth his coming;" and began to smite their fellow-servants, to run with the common world around them, to eat and drink with the drunken, and did not keep themselves girded as servants that wait for their Lord. Hence they were not ready when their Lord came, and for that reason were cut off from the exalted favours of the waiting and ready ones, and compelled to feel the weight of the afflictions which then fall in judgment upon the godless world. And this was the having of soiled garments, unwashed robes, which had to be made white to fit them for place in the society of heaven. A great multitude of them get to heaven afterwards, because they wash their robes and make them clean in the blood of the Lamb. And that washing, as we learn from the Parable of the Ten Virgins, is the bringing of themselves to a true advent faith and habit.So again, in Rev. 16:15, this same keeping of garments is specifically connected with a state or habit of watching and being in readiness for the impending advent of the Lord Jesus Christ. "Behold, I come as a thief; blessed is he that watcheth and keepeth his garments."It is therefore clear to me that this washing of robes and keeping of garments relates to the attitude and habit of looking for the coming of Christ, and keeping in constant expectation and readiness for it as an impending event. And the blessedness of access to and power over the Tree of Life, and of entrance by the gates of pearl into the Golden City, is here made to depend on this very washing of our robes and keeping of our garments. What a lesson for those who despise the advent teachings and make light of the doctrine of the certain and speedy coming of the Lord! Brethren, as you hope to walk those golden streets, and eat of those immortal fruits, see to it that you have your garments clean and "your loins girded about like unto men waiting for their Lord."Watch! 'tis your Lord's command; And while we speak, He's near. Mark the first signal of His Hand, And ready all appear. O happy servant he, He shall his Lord with rapture see, And be with honour crowned.[3]  
  
Barnes' Notes on the New Testament - Rev 22:14Revelation of John 22:14 Verse 14 Blessed are they that do his commandments. Revelation 1:3; Revelation 22:7. That they may have right. That they may be entitled to approach the tree of life; that this privilege may be granted to them. It is not a right in the sense that they have merited it, but in the sense that the privilege is conferred on them as one of the rewards of God, and that, in virtue of the Divine arrangements, they will be entitled to this honour. So the word here used-εξουσια-means in John 1:12, rendered power. The reason why this right or privilege is conferred is not implied in the use of the word. In this case it is by grace, and all the right which they have to the tree of life is founded on the fact that God has been pleased graciously to confer it on them.  To the tree of life. Revelation 22:2. They would not be forbidden to approach that tree as Adam was, but would be permitted always to partake of it, and would live for ever. And may enter in through the gates into the city. The New Jerusalem,Revelation 21:2. They would have free access there; they would be permitted to abide there for ever.  (*) "Blessed" Luke 12:37 [4]

  Believer's Study Bible, The - Rev 22:14 Revelation 22 22:14 Manuscript readings favoring the translation of "do His commandments" are inferior and highly questionable on theological grounds. The better manuscripts are also theologically consistent with the scriptural teachings of salvation by grace appropriated byfaith, and read "blessed are those who wash their robes" (NU wash their robes). The washing of robes refers to the cleansing by the blood of Christ to which the believers submit.[5]
Bible Background Commentary - 22:14 Revelation 22:14. On washed robes, compare Rev. 3:4-5 and7:14, and see comment on Rev. 3:4; on the tree of life see comment on Rev. 22:2.[6]






Bible Exposition Commentary - 22:14 The Challenge of the City (Rev. 22:6-21)Heaven is more than a destination; it is a motivation. Knowing that we shall dwell in the heavenly city ought to make a difference in our lives here and now. The vision of the heavenly city motivated the patriarchs as they walked with God and served Him (10, 13-16). Knowing that He was returning to the Father in heaven also encouraged Jesus Christ as He faced the cross (Heb. 12:2). The assurance of heaven must not lull us into complacency or carelessness, but spur us to fulfill our spiritual duties.We must keep God's Word (vv. 6-11, 18-19). Because what John wrote is the Word of God, his words are faithful and true (see Rev. 19:11). The same God who spoke through the prophets also spoke through the Apostle John. As the "capstone" of God's revelation, John's book cannot be divorced from the rest of the Bible. If we deny that John wrote the truth, then we must also deny the prophets.
What does it mean to "keep the sayings of the prophecy of this book"? (Rev. 22:7) Basically, it means to guard, to watch over, to preserve intact. We must not add to the Word of God or take anything from it (see Deut 4:2; Prov. 30:5-6). And this responsibility is especially great in light of Christ's return. The word shortly inRevelation 22:6 means "quickly come to pass." The church has expected Christ to return since the days of the Apostles, and He has not yet come; but when John's prophecies begin to be fulfilled, they will happen very quickly. There will be no delay.The warnings in Revelation 22:18-19 do not suggest that people who tamper with the Bible will be brought back to earth to suffer the Tribulation's plagues, or that they will lose their salvation. Nobody fully understands the Bible or can explain everything in it; and those of us who teach the Word sometimes have to change our interpretations as we grow in knowledge. God sees the heart, and He can separate ignorance from impudence and immaturity from rebellion.It was customary in ancient days for writers to put this kind of warning at the close of their books, because the people who copied them for public distribution might be tempted to tamper with the material. However, John's warning was not addressed to a writer, but to the hearer, the believer in the congregation where this book was read aloud. By analogy, however, it would apply to anyone reading and studying the book today. We may not be able to explain the penalties given, but we do know this: it is a dangerous thing to tamper with the Word of God. The one who guards the Word and obeys it will be blessed; the one who alters it will be disciplined in some way.For a second time, John was overwhelmed by what he saw and heard; and he fell down to worship the angel who was speaking to him (seeRev. 19:10). The angel gave John three words of counsel: do not worship angels; worship God; and do not seal up the Revelation. The Prophet Daniel was commanded to seal his book (Dan.12:4), because the time was not yet ready. John's book was an "apocalypse," an unveiling (Rev. 1:1); and, therefore, it must not be sealed.Once again, the Holy Spirit is reminding us of the living unity of God's Word. We have seen in our study how John, led by the Spirit, reached back into the Old Testament and used many of the images found there, including Daniel's prophecy. Scripture is its own best interpreter.Does Revelation 22:11suggest that God does not want men to repent and change their ways? No, because that would be contrary to the message of Revelation and of the Gospel itself. The angel's words must be understood in light of the repeated statement, "Behold, I come quickly" (Rev. 22:7, 12), as well as his statement, "For the time is at hand" (Rev. 22:10). Jesus Christ's coming will occur so quickly that men will not have time to change their characters.Revelation 22:11, therefore, is a solemn warning that decision determines character, and character determines destiny. Suffering believers might ask, "Is it worth it to live a godly life?" John's reply is, "Yes! Jesus is returning, and He will reward you!" Next comes John's second admonition.We have the responsibility of serving the Lord (Rev 22:12). "My reward is with Me" implies that God is mindful of our sufferings and our service, and nothing will ever be done in vain if it is done for Him. At the Judgment Seat of Christ, believers will be judged according to their works; and rewards will be given to those who have been faithful.
Throughout church history, there have been those who have (to use Dwight L. Moody's words) become "so heavenly minded that they were no earthly good." They quit their jobs, sold their property, and sat and waited for Jesus to return. All of them have been embarrassed, of course, because it is unbiblical to set dates for His coming. It is also unbiblical to become careless and lazy just because we believe Jesus is coming soon. Paul faced this problem with some of the believers in Thessalonica (2 Thes. 3).No wonder John added, "Blessed are they that do His commandments" (Rev. 22:14). If we really believe that Jesus is coming soon, we will watch and be faithful (Luke 12:35 ff).Revelation 22:13 is a great encouragement to anyone who seeks to serve the Lord. Whatever God starts, He will finish; for He is the Alpha and Omega, the beginning and the ending, the first and the last (see Phil.1:6;Phil.2:12-13).We must keep our lives clean (Rev.22:15-16). The contrast here is between those who do God's commandments and enter the city, and those who reject His Word and are excluded from the city (see Rev. 21:8, Rev. 21:27). It is not likely that those who "do His commandments" are a special or an elite group of saints. The phrase is similar to "them that overcome" and characterizes all the people of God. Obedience to God's Word is a mark of true salvation.
Our Lord's titles in Revelation 22:16 are most interesting. The "root" is buried in the ground where no one can see it, but the "star" is in the heavens where everyone can see it. In "the Root and Offspring of David" we have Jesus' Jewish, national name, but in "the Bright and Morning Star" we have His universal name. One speaks of humility, the other of majesty and glory.As "the Root... of David," Jesus Christ brought David into existence. As "the Offspring of David," Jesus came into this world, born a Jew from David's line. Both the deity and the humanity of Jesus are evident here. For a parallel, see Matthew 22:41-46.The "morning star" announces dawn's soon arrival. Jesus Christ will come for His church as "the Morning Star." But when He returns to judge, it will be as "the Sun of righteousness" in burning fury (Mal. 4:1-3). Because God's people look for their Lord's return, they keep their lives clean and dedicated to Him (1 John 2:28-3:3).We must keep expecting Jesus Christ to return (Rev. 22: 17, (Rev. 22:20-21).Three times in this closing chapter John wrote, "I [Christ] come quickly" (Rev. 22:7, Rev. 22:12,Rev. 22: 20). But He has "delayed" His return for nearly 2,000 years! Yes, He has; and Peter tells us why: God wants to give this sinful world opportunity to repent and be saved (2 Peter 3:1ff). In the meantime, the Spirit of God, through the church (the bride), calls for Jesus to come; for the bride wants to meet her Bridegroom and enter into her home. "Even so, come, Lord Jesus" (Rev. 22:2).
But believers ought also to invite lost sinners to trust Christ and drink the water of life. Indeed, when the church lives in expectancy of Christ's return, such an attitude provokes ministry and evangelism as well as purity of heart. We want to tell others of the grace of God. A true understanding of Bible prophecy should both motivate us to obey God's Word and to share God's invitation with a lost world.If our study of Revelation has been truly led by the Spirit, then we will join John in the Bible's last prayer:"Even so, come, Lord Jesus!"Are you ready?[7]
             








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Continuation after break begins here:
Bible Knowledge Commentary - Rev 22:146. The Coming Blessing and Judgment (Rev. 22:14-15) »Front Matter »Intro »Outline »Bibliography6. The Coming Blessing And Judgment (Rev.22:14-15)Rev.22:14-15. The last of the seven beatitudes of Revelation is bestowed on the saints, those who wash their robes. They have access to the New Jerusalem and its tree of life (Rev.22:19). The other six beatitudes are in 1:3; 14:13; 16:15; 19:9;20:6; 22:7. In the manuscripts followed by the kjv, the expression "those who wash their robes" is translated "that do His commandments." In both cases the words accurately describe the righteous.
By contrast, judgment is pronounced on those who are unsaved (dogs refers to people; cf. Phil. 3:2): those who practice magic arts (cf. Rev. 9:21; 18:23; 21:8), the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood. As in the similar description of the unsaved in 21:8, 27, the wicked works which characterize the unsaved are described. Though some saints have been guilty of these same practices, they have been washed in the blood of the Lamb and are acceptable to God. But those who refuse to come to the Lord receive the just reward for their sins. Though the world is excessively wicked, God will bring every sin into judgment. And the time for Christ's return may be drawing near, when this will be effected.[8]


Defender's Study Bible, The - Rev 22:14 Revelation 22:14 Blessed. This is the seventh and last of the "beatitudes" in Revelation. See also 1:3; 14:13;16:15; 19:9; 20:6; 22:7.
do his commandments. Some manuscripts read "wash their robes" instead of "do His commandments," and it is true that men are not saved by the law but by grace through faith in the person and work of the Lord Jesus. There is a reference (Revelation 7:14) to the tribulation saints who have "washed their robes, and made them white in the blood of the Lamb," and the latter rendering would be consistent with that particular verse. However, there are at least a dozen other references in John's writings to keeping the commandments of Christ (John 14:15, 21; 15:10(2); 1 John 2:3-4; 3:22, 24; 5:2-3; 12; 14:12). Although no one is saved by keeping commandments, it is surely true that any person who is genuinely saved will love His commandments and seek to keep them. Jesus said: "If ye love me,keep my commandments" (John 14:15), and John would add: "Hereby we do know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar" (1 John 2:3-4). It seems that the strong weight of internal evidence, as well as textual evidence, favors the traditional King James rendering.[9] 


Expositions of Holy Scripture - Rev 22:14
The Last Beatitude of the Ascended Christ'Blessed are they that do His commandments, that they may have right to theTree of Life, and may enter in through the gates into the city.'—Revelation 22:14.
The Revised Version reads: 'Blessed are they that wash their robes, that they may have the right to come to the Tree of Life.'
That may seem a very large change to make, from 'keep His commandments,' to 'wash their robes,' but in the Greek it is only a change of three letters in one word, one in the next, and two in the third. And the two phrases, written, look so like each other, that a scribe, hasty, or for the moment careless, might very easily mistake the one for the other. There can be no doubt whatever that the reading; in the Revised Version is the correct one. Not only is it sustained by a great weight of authority, but also it is far more in accordance with the whole teaching of the New Testament than that which stands in our Authorised Version.'Blessed are they that do His commandments, that they may have right to the Tree of Life,' carries us back to the old law, and has no more hopeful a sound in it than the thunders of Sinai. If it were, indeed, amongst Christ's last words to us, it would be a most sad instance of His 'building again the things He had destroyed.' It is relegating us to the dreary old round of trying to earn Heaven by doing good deeds; and I might almost say it is 'making the Cross of Christ of none effect.' The fact that that corrupt reading came so soon into the Church and has held its ground so long, is to me a very singular proof of the difficulty which men have always had in keeping themselves up to the level of the grand central Gospel truth: 'Not by works of righteousness which we have done, but by His mercy, He saved us.''Blessed are they that wash their robes, that they may have right to the Tree of Life,' has the clear ring of the New Testament music about it, and is in full accord with the whole type of doctrine that runs through this book; and is not unworthy to be almost the last word that the lips of the Incarnate Wisdom spoke to men from Heaven. So then, taking that point of view, I wish to look with you at three things that come plainly out of these words:—First, that principle that if men are clean it is because they are cleansed; 'Blessed are they that wash their robes.' Secondly, It is the cleansed who have unrestrained access to the source of life. And lastly, It is the cleansed who pass into the society of the city. Now, let me deal with these three things:—First, If we are clean it is because we have been made so. The first beatitude that Jesus Christ spoke from the mountain was, 'Blessed are the poor in spirit.' The last beatitude that He speaks from Heaven is, 'Blessed are they that wash their robes.' And the act commended in the last is but the outcome of the spirit extolled in the first. For they who are poor in spirit are such as know themselves to be sinful men; and those who know themselves to be sinful men are they who will cleanse their robes in the blood of Jesus Christ.I need not remind you, I suppose, how continually this symbol of the robe is used in Scripture as an expression for moral character. This Book of the Apocalypse is saturated through and through with Jewish implications and allusions, and there can be no doubt whatever that in this metaphor of the cleansing of the robes there is an allusion to that vision that the Apocalyptic seer of the Old Covenant, the prophet Zechariah, had when he saw the high priest standing before the altar clad in foul raiment, and the word came forth, 'Take away the filthy garments from him.' Nor need I do more than remind you how the same metaphor is often on the lips of our Lord Himself, notably in the story of the man that had not on the wedding garment, and in the touching and beautiful incident in the parable of the Prodigal Son, where the exuberance of the father's love bids them cast the best robe round the rags and the leanness of his long-lost boy. Nor need I remind you how Paul catches up the metaphor, and is continually referring to an investing and a divesting—the putting on and the putting off of the new and the old man. In this same Book of the Apocalypse we see, gleaming all through it, the white robes of the purified soul: 'They shall walk with Me in white, for they are worthy.' 'I beheld a great multitude, whom no man could number, who had washed their robes and made them white in the blood of the Lamb.'And so there are gathered up into these last words, all these allusions and memories, thick and clustering, when Christ speaks from Heaven and says, 'Blessed are they that wash their robes.'Well then, I suppose we may say roughly, in our more modern phraseology, that the robe thus so frequently spoken of in Scripture answers substantially to what we call character. It is not exactly the man—and yet it is the man. It is the self—and yet it is a kind of projection and making visible of the self, the vesture which is cast round 'the hidden man of the heart.'This mysterious robe, which answers nearly to what we mean by character, is made by the wearer.That is a solemn thought. Every one of us carries about with him a mystical loom, and we are always weaving—weave, weave, weaving—this robe which we wear, every thought a thread of the warp, every action a thread of the weft. We weave it as the spider does its web, out of its own entrails, if I might so say. We weave it, and we dye it, and we cut it, and we stitch it, and then we put it on and wear it, and it sticks to us. Like a snail that crawls about your garden patches, and makes its shell by a process of secretion from out of its own substance, so you and I are making that mysterious, solemn thing that we call character, moment by moment. It is our own self, modified by our actions. Character is the precipitate from the stream of conduct which, like the Nile Delta, gradually rises solid and firm above the parent river and confines its flow.The next step that I ask you to take is one that I know some of you do not like to take, and it is this: All the robes are foul. I do not say all are equally splashed, I do not say all are equally thickly spotted with the flesh. I do not wish to talk dogmas, I wish to talk experience; and I appeal to your own consciences, with this plain question, that every man and woman amongst us can answer if they like—Is it true or is it not, that the robe is all dashed with mud caught on the foul ways, with stains in some of us of rioting and banqueting and revelry and drunkenness; sins of the flesh that have left their mark upon the flesh; but with all of us grey and foul as compared with the whiteness of His robe who sits above us there?Ah! would that I could bring to all hearts that are listening to me now, whether the hearts of professing Christians or no, that consciousness more deeply than we have ever had it, of how full of impurity and corruption our characters are. I do not charge you with crimes; I do not charge you with guilt in the world's eyes, but, if we seriously ponder over our past, have we not lived, some of us habitually, all of us far too often, as if there were no God at all, or as if we had nothing to do with Him? and is not that godlessness practical Atheism, the fountain of all foulness from which black brooks flow into our lives, and stain our robes?The next step is, The foul robe can be cleansed. My text does not go any further in a statement of the method, but it rests upon the great words of this Book of the Revelation, which I have already quoted for another purpose, in which we read 'they washed their robes, and made them white in the blood of the Lamb.' And the same writer, in his Epistle, has the same paradox, which seems to have been, to him, a favorite way of putting the central Gospel truth: 'The blood of Jesus Christ cleanses from all sin.' John saw the paradox, and saw that the paradox helped to illustrate the great truth that he was trying to proclaim, that the red blood whitened the black robe, and that in its full tide there was a limpid river of water of life, clear as crystal, proceeding out of the Cross of Christ.Guilt can be pardoned, character can be sanctified. Guilt can be pardoned! Men say: 'No! We live in a universe of inexorable laws; "What a man soweth that he must also reap." If he has done wrong he must inherit the consequences.'But the question whether guilt can be pardoned or not has only to do very remotely with consequences. The question is not whether we live in a universe of inexorable laws, but whether there is anything in the universe but the laws; for forgiveness is a personal act, and has only to do secondarily and remotely with the consequences of a man's doings. So that, if we believe in a personal God, and believe that He has got any kind of living relation to men at all, we can believe—blessed be His name!—in the doctrine of forgiveness; and leave the inexorable laws full scope to work, according as His wisdom and His mercy may provide. For the heart of the Christian doctrine of pardon does not touch those laws, but the heart of it is this: 'O Lord! Thou wast angry with me, but Thine anger is turned away, Thou hast comforted me!' So guilt may be pardoned.Character may be sanctified and elevated. Why not, if you can bring a sufficiently strong new force to bear upon it? And you can bring such a force, in the blessed thought of Christ's death for me, and in the gift of His love. There is such a force in the thought that He has given Himself for our sin. There is such a force in the Spirit of Christ given to us through His death to cleanse us by His presence in our hearts. And so I say, the blood of Jesus Christ, the power of His sacrifice and Cross, cleanses from all sin, both in the sense of taking away all my guilt, and in the sense of changing my character into something loftier and nobler and purer.Men and women! Do you believe that? If you do not, why do you not? If you do, are you trusting to what you believe, and living the life that befits the confidence?One word more. The washing of your robes has to be done by you. 'Blessed are they that wash their robes.' On one hand is all the fulness of cleansing, on the other is the heap of dirty rags that will not be cleansed by you sitting there and looking at them. You must bring the two into contact. How? By the magic band that unites strength and weakness, purity and foulness, the Saviour and the penitent; the magic band of simple affiance, and trust and submission of myself to the cleansing power of His death and of His life.Only remember, 'Blessed are they that are washing? as the Greek might read. Not once and for all, but a continuous process, a blessed process running on all through a man's life.These are the conditions as they come from Christ's own lips, in almost the last words that human ears, either in fact or in vision, heard Him utter. These are the conditions under which noble life, and at last Heaven, are possible for men, namely, that their foul characters shall be cleansed, and that continuously, by daily recurrence and recourse to the Fountain opened in His sacrifice and death.Friends, you may know much of the beauty and nobleness of Christianity, you may know much of the tenderness and purity of Christ, but if you have not apprehended Him in this character, there is an inner sanctuary yet to be trod, of which your feet know nothing, and the sweetest sweetness of all you have not yet tasted, for it is His forgiving love and cleansing power that most deeply manifest His Divine affection and bind us to Himself.II. The second thought that I would suggest is that these, cleansed ones, and by implication these only, have unrestrained access to the source of life: 'Blessed are they that wash their robes, that they may have right "to the Tree of Life."' That, of course, carries us back to the old mysterious narrative at the beginning of the Book of Genesis.Although it does not bear very closely upon my present subject, I cannot help pausing to point out one thing, how remarkable and how beautiful it is that the last page of the Revelation should come bending round to touch the first page of Genesis. The history of man began with angels with frowning faces and flaming swords barring the way to the Tree of Life. It ends here with the guard of Cherubim withdrawn; or rather, perhaps, sheathing their swords and becoming guides to the no longer forbidden fruit, instead of being its guards. That is the Bible's grand symbolical way of saying that all between—the sin, the misery, the death—is a parenthesis. God's purpose is not going to be thwarted, and the end of His majestic march through human history is to be men's access to the Tree of Life from which, for the dreary ages—that are but as a moment in the great eternities—they were barred out by their sin.However, that is not the point that I meant to say a word about. The Tree of Life stands as the symbol here of an external source of life. I take 'life' to be used here in what I believe to be its predominant New Testament meaning, not bare continuance in existence, but a full, blessed perfection and activity of all the faculties and possibilities of the man, which this very Apostle himself identifies with the knowledge of God and of Jesus Christ. And that life, says John, has an external source in Heaven as on earth.There is an old Christian legend, absurd as a legend, beautiful as a parable, that the Cross on which Christ was crucified was made out of the wood of the Tree of Life. It is true in idea, for He and His work will be the source of all life, for earth and for Heaven, whether of body, soul, or spirit. They that wash their robes have the right of unrestrained access to Him in whose presence, in that loftier state, no impurity can live.I need not dwell upon the thought that is involved here, of how, whilst on earth and in the beginnings of the Christian career, life is the basis of righteousness: in that higher world, in a very profound sense, righteousness is the condition of fuller life.The Tree of Life, according to some of the old Rabbinical legends, lifted its branches, by an indwelling motion, high above impure hands that were stretched to touch them, and until our hands are cleansed through faith in Jesus Christ, its richest fruit hangs unreachable, golden, above our heads. Oh! brother, the fullness of the life of Heaven is only granted to them who, drawing near Jesus Christ by faith on earth, have thereby cleansed themselves from all filthiness of the flesh and spirit.III. Finally, those who are cleansed, and they only, have entrance into the society of the city.There again we have a whole series of Old and New Testament metaphors gathered together. In the old world the whole power and splendor of great kingdoms were gathered in their capitals, Babylon and Nineveh in the past, Rome in the present. To John the forces of evil were all concentrated in that city on the Seven Hills. To him the antagonistic forces which were the hope of the world were all concentrated in the real ideal city which he expected to come down from Heaven—the new Jerusalem. And he and his brother who wrote the Epistle to the Hebrews, whoever he was—trained substantially in the same school—have taught us the same lesson that our picture of the future is not to be of a solitary or self-regarding Heaven, but of 'a city which hath foundations.'Genesis began with a garden, man's sin sent him out of the garden. God, out of evil, evolves good, and for the lost garden comes the better thing, the found city. 'Then comes the statelier Eden back to man.' For surely it is better that men should live in the activities of the city than in the sweetness and indolence of the garden; and manifold and miserable as are the sins and the sorrows of great cities, the opprobria of our modern so-called civilization, yet still the aggregation of great masses of men for worthy objects generates a form of character, and sets loose energies and activities which no other kind of life could have produced.And so I believe a great step in progress is set forth when we read of the final condition of mankind as being their assembling in the city of God. And surely there, amidst the solemn troops and sweet societies, the long-loved, long-lost will be found again. I cannot believe that, like the Virgin and Joseph, we shall have to go wandering up and down the streets of Jerusalem when we get there, looking for our dear ones. 'Wist ye not that I should be in the Father's house?' We shall know where to find them. 'We shall clasp them again,And with God be the rest.' The city is the emblem of security and of permanence. No more shall life be as a desert march, with changes which only bring sorrow, and yet a dreary monotony amidst them all. We shall dwell amid abiding realities, ourselves fixed in unchanging but ever-growing completeness and peace. The tents shall be done with, we shall inhabit the solid mansions of the city which hath foundations, and shall wonderingly exclaim, as our unaccustomed eyes gaze on their indestructible strength, 'What manner of stones and what buildings are here!'—and not one stone of these shall ever be thrown down.Dear friends! the sum of all my poor words now is the earnest beseeching of every one of you to bring all your foulness to Christ, who alone can make you clean. 'Though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord.' 'The blood of Jesus Christ cleanseth from all sin.' Submit yourselves, I pray you, to its purifying power, by humble faith. Then you will have the true possession of the true life today, and will be citizens of the city of God, even while in this far-off dependency of that great metropolis. And when the moment comes for you to leave this prison-house, an angel 'mighty and beauteous, though his face be hid,' shall come to you, as once of old to the sleeping Apostle. His touch shall wake you, and lead you, scarce knowing where you are or what is happening, from the sleep of life, past the first and second ward, and through the iron gate that leadeth unto the city. Smoothly it will turn on its hinges, opening to you of its own accord, and then you will come to yourself and know of a surety that the Lord hath sent His angel, and that he has led you into the home of your heart, the city of God, which they enter as its fitting inhabitants who wash their robes in the blood of the Lamb. [10]


 




International Standard Version Notes - Rev 22:14 Notes For Verse 14[wash their robes] - Other mss. read who do his commandments[11








Jamieson-Fausset-Brown Bible Commentary

Jamieson-Fausset-Brown Bible Commentary - Rev 22:14Notes for Verse 14Verse 14. do his commandments—so B, Syriac, Coptic, and Cyprian. But A, Aleph, and Vulgate read, "(Blessed are they that) wash their robes," namely, in the blood of the Lamb (compare Rev. 7:14). This reading takes away the pretext for the notion of salvation by works. But even English Version reading is quite compatible with salvation by grace; for God's first and grand Gospel "commandment" is to believe on Jesus. Thus our "right" to (Greek, "privilege" or "lawful authority over") the tree of life is due not to our doings, but to what He has done for us. The right, or privilege, is founded, not on our merits, but on God's grace,"[12]






Life Application Bible Commentary - Rev 22:14
Revelation 22:14 Blessed are those who wash their robes so they can enter through the gates of the city and eat the fruit from the tree of life.NLT This verse includes the seventh and final beatitude in Revelation (the others were in
1:3; 14:13; 16:15; 19:9; 20:6; 22:7; see the chart at 14:13): Blessed are those who wash their robes. This picture symbolizes those who seek to purify themselves from a sinful way of life. Previously in the vision, John had seen God's people dressed in white robes, and the angel had explained that "these are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb" (7:14 niv). These people had been dirty with sin, but Christ had cleansed them through his death on the cross. They had accepted his salvation by "washing their robes." The verb in 7:14 was aorist, indicating an action in a specific time in the past. Here, the verb is present tense, indicating continuous action. This verse is a call to the believers to strive daily to remain faithful and ready for Christ's return. They do not need to be saved over and over; but they should continue to "wash their robes" and so remain clean and ready. Those who do so can enter through the gates of the city and eat the fruit from the tree of life. Entering the city indicates joining the redeemed people in eternity (the "city" is described in 21:10-27). In Eden, Adam and Eve had been barred from any access to the tree of lifebecause of their sin (3:22). In the new earth, God's people will eat from the tree of life because their sins have been removed by Christ's death and resurrection.Those who eat the fruit of this tree will live forever. Christ said that he would reward his followers for their deeds. This means that we will give an account of our faithfulness. Jesus is coming back—we know this is true. Does this mean we must quit our jobs in order to serve God? No, it means we are to use our time, talents, and treasures diligently in order to serve God completely in whatever we do. For a few people, this may mean changing professions. LIFE APPLICATION KEEP ON WORKING For most, however, it means doing daily work out of love for God. Be faithful in what you have been given. [13]






Life Application Bible Notes - Rev 22:14  
Rev 22:12-14 Those who wash their robes are those who seek to purify themselves from a sinful way of life. They strive daily to remain faithful and ready for Christ's return. This concept is also explained in the second note on 7:14.
Rev 22:14 In Eden, Adam and Eve were barred from any access to the tree of life because of their sin (Genesis 3:22-24). In the new earth, God's people will eat from the tree of life because their sins have been removed by Christ's death and resurrection. Those who eat the fruit of this tree will live forever. If Jesus has forgiven your sins, you will have the right to eat from this tree. For more on this concept, see the first note on Rev 22:2.[14]



Matthew Henry Unabridged - Rev 22:14 A Confirmation of This and All the Other Visions of This Book 22:6-19 We have here a solemn ratification of the contents of this book, and particularly of this last vision (though some think it may not only refer to the whole book, but to the whole New Testament, yea, to the whole Bible, completing and confirming the canon of scripture); and here,1. This is confirmed by the name and nature of that God who gave out these discoveries: he is the Lord God, faithful and true, and so are all his sayings.2. By the messengers he chose, to reveal these things to the world; the holy angels showed them to holy men of God; and God would not employ his saints and angels in deceiving the world.3. They will soon be confirmed by their accomplishment: they are things that must shortly be done; Christ will make haste, he will come quickly, and put all things out of doubt; and then those will prove the wise and happy men who have believed and kept his words.4. By the integrity of that angel who had been the apostle's guide and interpreter in these visions; this integrity was such that he not only refused to accept religious adoration from John, but once and again reproved him for it. He who was so tender of the honour of God, and so displeased with what was a wrong to God, would never come in his name to lead the people of God into mere dreams and delusions; and it is a still further confirmation of the sincerity of this apostle that he confesses his own sin and folly, into which he had now again relapsed, and he leaves this his failing on perpetual record: this shows he was a faithful and an impartial writer.5. By the order given to leave the book of the prophecy open, to be perused by all, that they might labour to understand it, that they might make their objections against it, and compare the prophecy with the events. God here deals freely and openly with all; he does not speak in secret, but calls every one to witness to the declarations here made, v. 10.
6. By the effect this book, thus kept open, will have upon men; those that are filthy and unjust will take occasion thence to be more so, but it will confirm, strengthen, and further sanctify those that are upright with God; it will be a savor of life to some and of death to others, and so will appear to be from God, v. 12.
7. It will be Christ's rule of judgment at the great day; he will dispense rewards and punishments to men according as their works agree or disagree with the word of God; and therefore that word itself must needs be faithful and true.8. It is the word of him who is the author, finisher, and rewarder of the faith and holiness of his people, v. 13,14. He is the first and the last, and the same from first to last, and so is his word too; and he will by this word give to his people, who conform themselves to it, a right to the tree of life, and an entrance into heaven; and this will be a full confirmation of the truth and authority of his word, since it contains the title and evidence of that confirmed state of holiness and happiness that remains for his people in heaven.
9. It is a book that condemns and excludes from heaven all wicked, unrighteous persons, and particularly those that love and make lies (v. 15), and therefore can never be itself a lie.
10. It is confirmed by the testimony of Jesus, which is the Spirit of prophecy. And this Jesus, as God, is the root of David, though, as man, his offspring-a person in whom all uncreated and created excellencies meet, too great and too good to deceive his churches and the world. He is the fountain of all light, the bright and the morning star, and as such has given to his churches this morning light of prophecy, to assure them of the light of that perfect day which is approaching.11. It is confirmed by an open and general invitation to all to come and partake of the promises and privileges of the gospel, those streams of the water of life; these are tendered to all who feel in their souls a thirst which nothing in this world can quench.12. It is confirmed by the joint testimony of the Spirit of God, and that gracious Spirit that is in all the true members of the church of God; the Spirit and the bride join in testifying the truth and excellency of the gospel.13. It is confirmed by a most solemn sanction, condemning and cursing all who should dare to corrupt or change the word of God, either by adding to it or taking from it, v. 18,19. He that adds to the word of God draws down upon himself all the plagues written in this book; and he who takes any thing away from it cuts himself off from all the promises and privileges of it. This sanction is like a flaming sword, to guard the canon of the scripture from profane hands. Such a fence as this God set about the law (Deu. 4:2), and the whole Old Testament (Malachi 4:4), and now in the most solemn manner about the whole Bible, assuring us that it is a book of the most sacred nature, divine authority, and of the last importance, and therefore the peculiar care of the great God.[15]
 Nelson's NKJV Study Bible - Rev 22:14 
Rev 22:14,15 Blessed introduces the last of the seven beatitudes in Revelation (see also Rev 22:7Rev 1:3 Rev 14:13 Rev 16:15 Rev 19:9 Rev 20:6). Since the tree of life is literal but is also viewed figuratively (see Prov 3:18 Prov 11:30 Prov 13:12Prov 15:4), it suggests a quality of life involving an intimate fellowship with Jesus Christ based upon a persevering obedience. This may be a fulfillment of Christ's provision of life, and more abundant life (see John 10:10). Since no one can enter … into the city unless their name is written in the Lamb's Book of Life (Rev. 21:27), this beatitude is speaking of those justified by faith who express that faith in obedience (see Eph. 2:8). The obedient overcomer is promised the reward of entering through the gates of the city, possibly a privilege reserved for those who share in the  Lord's victory procession.[16]

New Commentary on the Whole Bible - Rev 22:14 
14 do his commandments—Even though this reading is supported by many late manuscripts, the earliest manuscripts read, "wash their robes." Therefore, the reference is to the washing of their robes in the blood of the Lamb (7:14). This reading takes away the pretext for the notion of salvation by works. God's first and grand gospel "commandment" is to believe on Jesus. Therefore, our right to the tree of life is due, not to our doings, but to what he has done for us. The right or privilege is founded, not on our merits, but on God's grace.[17]












New Oxford Annotated Bible, The - Rev 22:14

Rev 22:14 Blessed, see Rev 1:3 [note]. Wash, Rev 7:14. The city, the heavenly Jerusalem.[18]










People's New Testament, The - Rev 22:14   
14. Blessed are they that wash their robes. See the Revision. Those who have their robes washed are those whose sins are forgiven, and who obey Christ. These have the right to enter the city, for no sinner can enter there.[19]











Pulpit Commentary, The - 22:14  
Verse 14  Blessed are they that do his commandments. The Revised Version adopts the reading, οἱ πλύνοντες τὰς στολὰς αὐτῶν, “they that wash their robes,” which is found in א, A, 1, 33, Vulgate, AEthiopic, Armenian, Primasius, and which is probably correct. The reading of the Textus Receptus, ποιοῦντες τὰς ἐντολὰς αὐτοῦ, “they that do his commandments,” is found in B, Syriac, Coptic, etc. The Vulgate adds, “in the blood of the Lamb,” as in 7:14, which is, of course, the full meaning. The free will of man is implied in the active form of the participle. That they may have right to the tree of life; in order that they may have authority over the tree of life; i.e. the right to partake of it. Ebrard makes this clause dependent (as a consequence) upon “do:” “They do them in order that they may have,” etc. Others attach this clause to “blessed: They are blessed because they may have the right,” etc. Both significations may well be implied. “The tree of life” is that described in ver. 2, and promised “to him that overcometh” in Revelation 2:7. And may enter in through the gates into the city; by the portals; that is, in the natural way of people who have a right to enter.
Verse 14(Revised Version). — (See homily on Revelation 7:11-17.)
Verse 14. —
The blessed ones.In the Revised Version and the Authorized Version there is a notable difference of reading. In the former the text reads, “Blessed are they that wash their robes;” in the latter it is, “Blessed are they that do his commandments.” But there is no real contradiction; for they that wash are they that will therefore obey, and they that obey are those who by their obedience show that they “wash their robes.” For note —I. WHAT IS IT TO THUS “WASH”? What does the expression mean? Some copies add on what is found in Revelation 7., “in the blood of the Lamb,” and no doubt such washing is meant. But what does it all mean? Let it be remembered that by “Christ's blood is meant the spirit of his whole life — his love poured forth in sacrifice for men, his self devotion unto death for truth and righteousness’ sake, all concentrated, fulfilled, and brought to the point when, on the cross, he bowed his head and died. Drink in that spirit, and you possess, not only hereafter, but now, eternal life. It is life, and it alone. Bathe your heart and intelligence, imagination and spirit, in the spirit of that life and death, till all it was and means flows through your whole nature and life as blood through your veins; wash all your outward life, your habits, your manners, your doings at home and abroad, all the robes of your life, in the spirit which made Jesus pour forth his blood upon the cross, and make them white and pure thereby. Then you will understand — no, not understand, but know — forever, and live forever by the truth that ‘the blood of Jesus Christ cleanseth from all sin.’” In short, the possession of, and yet more the being possessed by, the mind and spirit of the Lord Jesus Christ when he shed his blood for us, is to be washed in his blood, and to have our robes made white therein. This, surely, is the meaning of this much misunderstood but precious word. Then note —
II. WHO THEY ARE THAT THUS WASH.1. They were such as needed cleansing. The blessed were not always holy, but sin defiled as are we all.2. They sought this cleansing. It does not come unsought. If we have no love for the cleansing it brings, we shall Bet have it. It cannot be hurried up in a moment at the last extremity of life, as too many think it can, and so leave seeking it till then.3. And have obtained it. For it is said “they wash,” that is, they come to him whose it is to impart this cleansing, and they gain it.4. And this they continue to do. It is not an act done once for all. It is not true that “there is life for a look at the Crucified One;” there is the beginning of life in such look if it be genuine and real, but if the life is to continue and grow and develop, and become eternal life, we must be ever “looking unto Jesus;” it must be the habitual posture of the soul. Such are the blessed.III. WHEREIN THEIR BLESSEDNESS CONSISTS.1. “They have right to thetree of life.”(1) To its fruit, which in some mysterious way nurtures and preserves the life of the spiritual body as did the original tree of life, told of in Genesis, the life of the natural body. After man had sinned the perpetuation forever of that life would have been a fearful calamity, and therefore man was driven forth from the place where that tree stood, for the express purpose, so we are told, “lest he should put forth his hand, and take of the fruit, and eat, and live forever.” But now that man, as seen in our text, is restored, because washed in the blood of Christ, perpetuated life may be given him, and it is given him. All that he lost by the first Adam is given back to him through the second. Paradise is more than regained. How can he, then, be otherwise than blessed?(2) And to the leaves; those leaves which are said to be “for the healing of the heathen.” They are without the city; for it is they who are told of, by their common characteristics, in the next verse. Without the city is not the same as the lake of fire, but within reach of the light that radiates and streams forth from the city. They yet need healing, and to minister to that shall, it is probable, be part of the blessed employ of the blessed in the holy city.2. Their entry “through the gates into the city.” As in triumphal procession, not in any concealed or forbidden way. But through the gates of pearl — the new and living way, which is Christ. Theirs is the greater salvation — salvation in fulness; an entrance “administered abundantly” into the kingdom of the Lord. For others there may be, there seems to be, a lesser salvation, a place without the city; a walking in its light, though not admitted within as its citizens. Thus is the living God in Christ the “Saviour of all men, butespecially of them that believe.” In other parts of this book, and of this and the foregoing chapter, many of the elements of the joy that belongs to the citizens of the holy Jerusalem are set forth; the ills that are here, but are not there; the blessings that are not here, but are there. Shall we be of these blessed ones? Have we come to Christ, and do we keep coming? That is to wash our robes, as is here said. God help us so to do! — S.C.[20]
Ryrie Study Notes - Rev 22:14   
22:14 Blessed are those who wash their robes. I.e., believers.[21]











Vincent's Word Studies in the New Testament - Rev 22:14
That do His commandments (οἱ ποιοῦντες τὰς ἐντολὰς αὐτοῦ)
Read οἱ πλύνοντες τὰς στολὰς αὐτῶν they that wash their robes. Compare 7:14.
That they may have right to the tree of life (ἵνα ἔσται ἡ ἐξουσία αὐτῶν ἐπὶ τὸ ξύλον τῆς ζωῆς)
Lit., in order that theirs shall be authority over thetree of life. For ἐξουσία right, authority, see onJohn 1:12. Ἑπί may be the preposition of direction: "may have right to come to" (so Rev.) or may be rendered over.[22]

Word Pictures in the New Testament - Rev 22:14
Blessed (makarioi). This is the last beatitude of the book and "deals with the issues of the higher life" (Swete).
They that wash their robes (hoi plunontes tas stolas autōn). Present active articular participle of plunō. SeeRev. 7:14 for this very verb with stolas, while in Rev. 3:4the negative statement occurs. Cf. 1 Cor. 6:11.
That they may have the right (hina estai hē exousia autōn). Purpose clause with hina and the future middle of eimi (a common construction in this book, Rev. 6:4, Rev .6:11; Rev. 9:5; Rev. 9:20; Rev.13:12; Rev.14:13), "that there may be their right."
To come to the tree of life (epi to xulon tēs zōēs). "Over the tree of life." Onexousia epi = "power over" see Rev. 6:8; Rev. 13:7; Rev. 16:9; Luke 9:1. On "thetree of life" see Rev. 2:7; Rev.22:2.
May enter in (eiselthōsin). Purpose clause with hina and the second aorist active subjunctive of eiserchomai parallel with hina estai (future).
By the gates (tois pulōsin). Associative instrumental case of pulōn (Rev. 21:12), "by the gate towers."[23]
Willmington's Bible Handbook - Rev 22:14 Revelation 22:10-17»Intro  »Front Matter  »Indexes & Study Helps Rev. 22:10 "Keep it open! The time is near!" The angel urged John to openly share what he had seen, for Christ's coming is near, and though sinners will probably continue in their sin, the righteous must be encouraged in their faith (Rev. 22:10-11). Christ himself then promised to come soon and reward the faithful (2:12-13). John pronounced a blessing on those who obey God (Rev. 22:14). Christ gave his final stamp of approval to John's revelation, identifying himself as the Root and Offspring of David (Rev. 22:16; see Rev. 5:5; Isaiah 11:1), and "the bright morning star" (Rev. 22:16; see Rev. 2:28; 2 Peter 1:19). Then the Holy Spirit extended his final invitation to lost humanity (Rev. 22:17).[24]


NKJV





Revelation 22:14 (NKJV)

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.[25]













Revelation 22:14 (NLT)





  Blessed are those who wash their robes. They will be permitted to enter through the gates of the city and eat the fruit from the tree of life.[26]
















Revelation 22:14 (NRSV)  Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates.[27]







Revelation 22:14 (RSV)  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.[28]








Revelation 22:14 (MESSAGE)   "How blessed are those who wash their robes! The Tree of Life is theirs for good, and they'll walk through the gates to the City.[30]












Revelation 22:14(TLB) ;Blessed forever are all who are washing their robes, to have the right to enter in through the gates of the city and to eat the fruit from the Tree of Life.[31]




  

Revelation 22:14 (NIV)   “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city.[32] 










Revelation 22:14 (WesleyNT)  Happy are they that do his commandments, that they may have right to the tree of life, and may enter in by the gates into the city.[33]









 Revelation 22:14 (YLT) Happy are those doing His commands that the authority shall be theirs unto the tree of the life, and by the gates they may enter into the city;[34] 












Revelation 22:14 (WuestNT)  12 (WuestNT)  Consider this. I am coming soon. And my reward is with me, to render to each one according to his work. As for myself, I am the Alpha and the Omega, the First and the Last, the originating cause and the One who brings to completion. Spiritually prosperous are those who wash their robes in order that theirs shall be the authority over the tree of the life and in order that they may go through the gates into the city. Outside are the dogs and those who practice magical arts, and the fornicators and the murderers and the idolaters and everyone who is fond of and practices falsehood. [35] 


















 Revelation 22:14 (CWSB)                                        



AMG COMPLETE WORD STUDY BIBLE>
AMG COMPLETE WORD STUDY BIBLE [36] 





    
This concludes the blog post
Appendix / Bibliography

  1. Easton, Matthew George. Illustrated Bible Dictionary: And Treasury of Biblical History, Biography, Geography, Doctrine, and Literature. London: T. Nelson and Sons, 1897. WORDsearch CROSS e-book.
  2. Clarke, Adam. Adam Clarke's Commentary. New York: Abingdon-Cokesbury Press, 1826. WORDsearch CROSS e-book. 
  3.  Seiss, Joseph. The Apocalypse: A Series of Special Lectures on the Revelation of Jesus Christ. New York: Charles C. Cook, 1901. WORDsearch CROSS e-book.    
  4. Barnes, Albert. Barnes' Notes on the New Testament. Edited by Robert Frew. WORDsearch CROSS e-book. 
  5. Criswell, W.A., ed. The Believer's Study Bible. Nashville, TN: Thomas Nelson, 1991. WORDsearch CROSS e-book. 
  6. Keener, Craig S. The IVP Bible Background Commentary – New Testament. Downers Grove, IL: InterVarsity Press, 1993. WORDsearch CROSS e-book. 
  7. Wiersbe, Warren. Bible Exposition Commentary – Be Victorious (Revelation). Colorado Springs, CO: Victor, 2003. WORDsearch CROSS e-book.
    8.
  8. THE BIBLE KNOWLEDGE COMMENTARY New Testament Edition An Exposition of the Scriptures by Dallas Seminary Faculty Based on the New International Version by John F. Walvoord Roy B. Zuck The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty.
  9. The Defender's Study Bible. Austin, TX: WORDsearch, 2012. WORDsearch CROSS e-book.
  10. MacLaren, Alexander. Expositions of Holy Scripture – 1 John 2 John 3 John Jude and Revelation. Publication date 1910: Hodder & Stoughton, London. WORDsearch CROSS e-book. 
  11. International Standard Version Notes. Paramount, CA: Davidson Press, 1998. WORDsearch CROSS e-book.
  12. Jamieson, Robert, A.R. Fausset, David Brown. A Commentary: Critical, Experimental, and Practical on the Old and New Testaments. Toledo, OH: Jerome B. Names & Co., 1884. WORDsearch CROSS e-book. 
  13. Barton, Bruce B., Linda Taylor, Neil Wilson, Dave Veerman. Life Application Bible Commentary – Revelation. Wheaton, IL: Tyndale, 2000. WORDsearch CROSS e-book. 
  14. Life Application Bible Notes see inside Life Application Study Bible. Wheaton, IL: Tyndale, 1988. WORDsearch CROSS e-book. 
  15. Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. WORDsearch CROSS e-book. 
  16. Radmacher, Earl D., ed. Nelson's NKJV Study Bible. Nashville, TN: Thomas Nelson, 1997. WORDsearch CROSS e-book.
  17.  Douglas, J.D. and Philip W. Comfort, ed. New Commentary on the Whole Bible – New Testament: Based on the Classic Commentary of Jamieson, Fausset, and Brown. Wheaton, IL: Tyndale House Publishers, 1990. WORDsearch CROSS e-book. 
  18. Coogan, Michael D., ed. The New Oxford Annotated Bible: With the Apocryphal and Deuterocanonical Books. Third ed. New York: Oxford University Press, 2007. WORDsearch CROSS e-book. 
  19. Johnson, B. W. Johnson's Notes on the New Testament. St. Louis, MO: Christian Publishing Company, 1891. WORDsearch CROSS e-book. 
  20. Spence, H. D. M. and Joseph S. Excell, ed. The Pulpit Commentary – Volume 22: Peter-Revelation. Peabody, MA: Hendrickson, n.d.. WORDsearch CROSS e-book. 
  21. Ryrie, Charles Caldwell. Ryrie Study Bible. Chicago: Moody Press, 1995. WORDsearch CROSS e-book. 
  22. Vincent, Marvin R. Word Studies in the New Testament. New York: Scribners, 1887. WORDsearch CROSS e-book. 
  23. Robertson, A.M., D.D., LL.D., Litt. D., Archibald Thomas. Word Pictures in the New Testament. Nashville, TN: Broadman Press, 1930. WORDsearch CROSS e-book. 
  24. Willmington, Harold L., ed. Willmington's Bible Handbook. Wheaton, IL: Tyndale House, 1997. WORDsearch CROSS e-book






[25] The New King James Version. (1982). -Mt 20:18-19(NKJV)-. Nashville: Thomas Nelson




26       Tyndale House Publishers. (2013). Holy Bible: New Living Translation (Revelation 20:12). Carol Stream, IL: Tyndale House Publishers.


[27] New Revised Standard Version Bible New York: Oxford University Press, 1989. WORDsearch CROSS e-book.





28       The Holy Bible: With The Apocrypha New York: Oxford University Press, 2002. WORDsearch CROSS e-book. 




29  WORDsearch
Corp.^^Copyright : Holman Christian Standard Bible® Copyright © 1999, 2000,
2002, 2003 by Holman Bible Publishers. Used by permission. All rights
reserved. Electronic Edition STEP Files Copyright © 2006, QuickVerse. All
rights reserved.^^Copyright © 1999, 2000, 2002, 2003 by Holman Bible
Publishers. Used by permission. All rights reserved. All rights reserved.
Electronic Edition STEP Files Copyright © 2006, QuickVerse. All rights
reserved

Holman Christian Standard Bible (HCSB)

Publisher: Broadman & Holman

30       Peterson, Eugene H., ed. – The Message: The Bible in Contemporary Language Colorado Springs, CO: NavPress,2002. WORDsearch CROSS e-book.



31       The Living Bible: Paraphrased - A Thought-for-Thought Translation Wheaton, IL: Tyndale House, 1971. WORDsearch CROSS e-book.

 32       Today's New International Version Grand Rapids, MI: Zondervan, 2005. WORDsearch CROSS e-book. 



33       Wesley, John. Wesley New Testament WORDsearch CROSS e-book.

 34       Young, Robert, trans. Young's Literal Translation of the Holy Bible Edinburgh: George Adam Young & Co., 1898. WORDsearch CROSS e-book.

35       Wuest, Kenneth S., trans. The New Testament: An Expanded Translation Grand Rapids, MI: Wlliam B. Eerdmans, 1961. Reprint, Grand Rapids, MI: Wlliam B. Eerdmans, 2002. WORDsearch CROSS e-book. 

36       Zodhiates, Spiros, ed. – The Complete Word Study New Testament Chattanooga, TN: AMG, 1991. WORDsearch CROSS e-book.




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