Revelation 22:14 - Printer Friendly

ESV: Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates.

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.

NASB: 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.

CSB: "Blessed are those who wash their robes, so that they may have the right to the tree of life and may enter the city by the gates.

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.

KJV: 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.

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.

The washing of robes as mentioned here is a metaphor for purification from uncleanliness, meaning sin. This verse pronounces a blessing on those who are cleansed from their sin—a reference to those who are saved through their faith in Christ (Ephesians 1:7). This is the seventh blessing given in Revelation. The previous six are in 1:3; 14:13; 16:15; 19:9; 20:6; and 22:7. The righteous are allowed into the eternal city, New Jerusalem, and have access to the tree of life.

By washing His disciples' feet, Jesus provided an object lesson about spiritual cleansing. Peter objected at first and then when Jesus told Him, "If I do not wash you, you have no share with me" (John 13:8), Peter requested Jesus to wash his hands and head as well. Jesus replied, "The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you" (John 13:10). In one sense, Jesus was referring to the difference between a ritual and a "real," full cleaning. He was also distinguishing between His true disciples and imposters such as Judas. The Christian is fully washed in the blood of the Lamb, but as he walks through life he sins occasionally and finds cleansing for sin by confessing it (1 John 1:9). He doesn't have to be washed again in the blood of Christ.

Revelation 22:14–21 concludes the epilogue begun in verse 6. It contains promises, blessing, an invitation, a warning, and a benediction. The Old Testament closed with the promise that the sun of righteousness will arise with healing in its wings (Malachi 4:2). The New Testament closes with the promise that the ''bright and morning star'' will come. Just as the morning star appears before the sun arises, so Jesus will come for the church before He returns to restore Israel to Himself.

John sees additional images of New Jerusalem. The city's depiction stands in contrast to the ruin experienced during the tribulation, and evokes comparisons to the garden of Eden from the book of Genesis. After this, John relates several commands and messages from Jesus Christ. Among these are a dire warning not to manipulate the words of this message. Revelation, along with the canon of Scripture, ends with a benediction and prayer for Jesus to return.

This passage completes the description of New Jerusalem. Earlier chapters in Revelation described the final judgments against sin and death. Genesis chapter 3 described humanity's loss of paradise; Revelation 22 describes paradise regained. Concluding remarks by Jesus begin in verse 6 and continue through verse 20. Verse 21 records the apostle John's benediction, which marks the end of the New Testament canon.

The word ''revelation'' means ''an unveiling or disclosure.'' This writing unveils future events such as the rapture, three series of judgments that will fall on the earth during the tribulation, the emergence of the Antichrist, the persecution of Israel and her amazing revival, as well as Jesus' second coming with His saints to the earth, the judgment of Satan and his followers, and finally, the eternal state. This content, combined with the original Greek term apokalypsis, is why we now refer to an end-of-the-world scenario as ''an apocalypse.''