Come to the Waters of Life - Lectionary Reflection for Easter 7C (Revelation 22)

Revelation 22:12-21 New Revised Standard Version Updated Edition

¹² “See, I am coming soon; my reward is with me, to repay according to everyone’s work. ¹³ I am the Alpha and the Omega, the First and the Last, the Beginning and the End.”

¹⁴ 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. ¹⁵ Outside are the dogs and sorcerers and sexually immoral and murderers and idolaters and everyone who loves and practices falsehood.

¹⁶ “It is I, Jesus, who sent my angel to you with this testimony for the churches. I am the root and the descendant of David, the bright morning star.”

¹⁷ The Spirit and the bride say, “Come.”

And let everyone who hears say, “Come.”

And let everyone who is thirsty come.

Let anyone who wishes take the water of life as a gift.

¹⁸ I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to that person the plagues described in this book; ¹⁹ if anyone takes away from the words of the book of this prophecy, God will take away that person’s share in the tree of life and in the holy city, which are described in this book.

²⁰ The one who testifies to these things says, “Surely I am coming soon.”

Amen. Come, Lord Jesus!

²¹ The grace of the Lord Jesus be with all the saints. Amen.

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                        Back in the day, when I was young, one of the songs we sang and contemplated was Marsha Stevens’ “For Those Tears I Died.” The chorus of this song speaks of Jesus’ invitation to those who are thirsty, inviting them to come to the water because they would not be denied. That’s a powerful promise, even if it is spiritual in nature. That message is rooted in this closing passage from the Book of Revelation. It is this passage that includes the invitation to come and drink from the waters of life that the Revised Common Lectionary has chosen to highlight on this the Seventh (and final) Sunday of Easter. The message here precedes the message of Pentecost, wherein the Spirit of God falls on the people, empowering them for a ministry of proclamation of the good news. The Book of Revelation serves as a reminder that while the church is commissioned to carry the good news to the ends of the earth (Acts 1:8), it won’t necessarily be an easy journey. Nevertheless, the one who is the Alpha and Omega promises to be there to quench the thirst of those who persist in this calling.

                If you’ve been following along the storyline in Revelation, you will know that it offers a word of encouragement to those who suffer. While it carries a very positive message for those who are faithful to the call of God, it also speaks words of judgment on those who embrace the way of the Beast (Roman Empire). That two-pronged message is present here in Revelation 22, though the lectionary creators seek to downplay the judgment part. I understand why, but I’m not sure it works. So, I’ve included the entire passage, while placing the offending verses in italics.

                We will focus on the offer of living water and access to the Tree of Life, but we can’t overlook the word of judgment as it deserves our attention and attempt at explanation. This eschatological message comes to us from the Alpha and Omega, the Beginning and the End, who promises to come to us without delay, bringing a reward to those deserving of it. Yes, everyone will get their due, they will be judged according to their works. If you are among the deserving, this is good news. The saints of God who suffered and died at the hands of the Empire, the ones who called out to God for justice, will be blessed. Yes, those who have washed their robes (in Revelation 7:14, the “detergent” used for washing the robes is the “blood of the Lamb,” suggesting martyrdom in the name of Jesus) and have shared in the Tree of Life can now enter the city of God. Once again, note that the promised advent will come sooner than later.  

                While the righteous have been given the right to eat of the fruit of the Tree of Life, this passage has another word, which the lectionary creators invite us to skip over, but which we should at least take note of even if we’re uncomfortable with the message. However, there are those, according to the message given to John of Patmos, who will not be so blessed.

                In verse 15, John reveals that “outside are the dogs and sorcerers and sexually immoral and murderers and idolaters and everyone who loves and practices falsehood.” In other words, not everyone gets to share in the bounty that is God’s realm. In fact, anyone who adds to this prophecy will endure the plagues described in the book. So, it’s best to get right with God. It’s not a pretty picture, but there it is, whether the lectionary creators want us to see it or not. It’s possible that this reference to dogs, which in the ancient world were often seen as less than honorable creatures, could be the beginning of a conversation about name-calling. Ron Allen suggested that in the “rhetorically overcharged ethos of the early twenty-first century, a preacher might turn to John’s derogatory use of the term ‘dogs’ as a negative pole for what is needed today. The preacher might reflect on the ways in which name-calling (such as referring to someone as a ‘dog’) contributes to social polarization in the very time that civil discourse should begin with understanding the perspectives of others and engaging them respectfully, even when disagreeing” [Allen, I Will Tell You the Mystery, p. 221]. So, perhaps even a negative word like this could be used to begin a conversation about how we speak to each other, especially in times like this when the poles are as far apart as they have been in decades.  

                Having heard here that not everyone will be included in God’s realm, as some will continue to live as they always have, John has a word for those who stay faithful. They will be included in God’s realm. Yes, Jesus has sent an angel of God to reveal to the people that he is the root (descendant) of David. This reflects the message of Isaiah 11:10, which speaks of the coming of one who is of the root of Jesse: “On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious.” This reference signals the coming of a member of the royal family and perhaps a message of inclusion of the nations in the realm of God. While he sprouted from these roots, he is also the Bright Morning Star. The promise of the gift of a morning star to those who persevere is revealed earlier in the book (Rev.2:28). Thus, that gift appears to be a relationship with the one who is the Bright Morning Star. The reference to such a star is rooted in a prophetic word from Numbers 24:17, which speaks of a messianic figure who will crush the opponents of God’s people. Thus, Jesus is the one who fulfills the promise of Isaiah and Numbers, he is the messianic figure. As Brian Blount notes regarding John’s messianic line of interpretation, “for him, the Lamb, along with God, executes the judgment that destroys Babylon/Rome and inaugurates salvation for all who believe” [Blount, Revelation (2009): A Commentary (The New Testament Library), p. 412 Kindle Edition].

                Joining Jesus are the Spirit and the Bride (the Church), who say “‘Come,’ Let the ones who hear, say ‘come’.” Yes, let all who hear this call come and freely drink of the “wellspring of the life-giving water.” The message here is similar to the one we hear in John 4 when Jesus engages in conversation with the Samaritan woman at the well, where he offers her living water, such that those who drink this water Jesus has to offer will never thirst again (Jn 4:12-14). Now, the water that he promised the Samaritan woman was spiritual in nature and would be the promise of the Holy Spirit (as John later reveals—John 7:37-39).

                After the Spirit and the Bride (Church) make the invitation to drink of the living water, John offers in verses 18-19 another warning. The warning is this, don’t add or take away anything to this prophecy or the Creator will apply to them the plagues/disasters previously revealed. I should note that in some circles this warning was understood to apply not only to the message of Revelation but the entire Bible (as if John had in mind that this would be the closing word in the Bible). Beware, John reveals, lest you be cut off from the Tree of Life. You can understand why the Lectionary creators would want to skip over verses 18-19. They’re not very encouraging unless you want to scare people into heaven (some preachers like to take this tack on things).

                When we come to verses 20-21, the final words in the passage and the Book of Revelation, we have another set of encouraging words. The first is that Jesus promises that he is coming soon. This time of tribulation will soon be over, such that Jesus will return, and the realm of God will reach its fullness. So, we can respond, yes, Lord, come quickly. Don’t delay. We’re ready. And yet, here we are two thousand years later, still waiting. Despite the delay, the promise remains—God is faithful and is present. With that, we hear the benediction: “The grace of the Lord Jesus be with all the saints. Amen.”