Blessed are they that do his commandments, that they …may enter in through the gates into the city.


The command to love God with our whole being has seemed to many persons to be impossible of fulfillment, and it may be properly argued that we cannot love by fiat.

Love is too gentle, too frail a creature to spring up at the command of another. It would be like commanding the barren tree to bring forth fruit or the winter forest to be green.

What then can it mean?

The answer is found in the nature of God and of man. God being who He is must have obedience from His creatures. Man being who he is must render that obedience, and he owes God complete obedience whether or not he feels for Him the faintest trace of love in his heart.

It is a question of the sovereign right of God to require His creatures to obey Him.

Man’s first and basic sin was disobedience. When he disobeyed God he violated the claims of divine love with the result that love for God died within him.

Now, what can he do to restore that love to his heart again?

The heart that mourns its coldness toward God needs only to repent its sins, and a new, warm and satisfying love will flood into it. For the act of repentance will bring a corresponding act of God in self-revelation and intimate communion.

Once the seeking heart finds God in personal experience there will be no further problem about loving Him.[1]

22:14 This verse may read, “Blessed are those who do His commandments” or “Blessed are those who wash their robes” (margin). Neither reading teaches salvation by works but rather works as the fruit and proof of salvation. Only true believers have access to the tree of life and to the eternal city.[2]

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

“Blessed are they who wash their robes.” With this last and seventh beatitude Jesus addresses the saints on earth by calling blessed those people who wash their robes. He implies that their robes are filthy because of sin, which can be removed only through the blood of Christ. The verb to wash is a participle in the present tense to indicate that sin is a continual polluting agency that needs repeated cleansings. Earlier John recorded the words of an elder who instructed him concerning the status of the saints in heaven. “These are they who have come out of the great tribulation and have washed their robes and have made them white in the blood of the Lamb” (7:14). Whereas the words of the elder are addressed to celestial saints, whose robes have been washed once for all (aorist tense), Jesus speaks to the saints on earth and by implication urges them to wash their robes again and again (present tense). Moses instructed the Israelites at Mount Sinai to wash their clothes prior to coming before God to hear the Law (Exod. 19:10, 14). This means that no one can enter the presence of God in filthy garments, for such an act is abominable to him. Only those who are covered with the robe of righteousness may enter God’s holiness (Isa. 61:10). Clothed in pure linen, they are permitted to sit at the table of the Lord (19:8; compare Matt. 22:11–13).

“So that they may have the right to the tree of life.” Adam and Eve were driven out of the Garden of Eden, and cherubim prevented them from approaching the tree of life (Gen. 3:24). But now the saints have perfect freedom to take the fruit of this tree (2:7; 22:2). Indeed Jesus grants them the right to do so. Delivered from the bondage of sin and guilt through his sacrifice, they now enjoy life eternal with unhindered access to the tree of life.

“And by the gates they may enter the city.” They are God’s people who have the right to enter the holy city and enjoy never-ending residency. Their names are recorded in the book of life that grants them citizenship in the new Jerusalem (21:27b).[3]


because of the exclusivity of heaven

Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city. Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying. (22:14–15)

This section begins with the last of the seven beatitudes in Revelation (v. 7; 1:3; 14:13; 16:15; 19:9; 20:6), each introduced by the pronouncement blessed. This blessing is pronounced (most likely by the Lord Jesus Christ) on those who wash their robes. That phrase graphically portrays the believer’s participation in the death of Christ. In 7:14 one of the twenty-four elders said to John, “These [the Tribulation martyrs; 7:9] are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb.” Soiled clothes represent sinfulness in Isaiah 64:6 and Zechariah 3:3, whereas Psalm 51:7; Isaiah 1:18; and Titus 3:5 speak of the cleansing of sin that accompanies salvation. The agency through which that cleansing comes is the blood of Christ (1:5; 5:9; 7:14; Matt. 26:28; Acts 20:28; Rom. 3:24–25; 5:9; Eph. 1:7; 2:13; Col. 1:20; Heb. 9:12, 14; 10:19; 13:12; 1 Pet. 1:2, 18–19; 1 John 1:7).

Those who have experienced the washing from sin that marks salvation will forever have the right to the tree of life. As noted in the discussion of 22:2 in chapter 19 of this volume, the tree of life is located in the capital city of heaven, the New Jerusalem. This will be the fulfillment of Jesus’ promise, “To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God” (2:7). Those granted access to the tree of life, will be allowed to enter by the gates into the city (cf. the discussion of 1:21 in chap. 19 of this volume).

Heaven is exclusively for those who have been cleansed from their sins by faith in the blood of Christ and whose names have been “written from the foundation of the world in the book of life of the Lamb who has been slain” (13:8). In contrast, everyone else will remain forever outside the New Jerusalem in the lake of fire (20:15; 21:8), because “nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life” (21:27). As in 21:8, a representative (though not exhaustive) list of the type of sins that exclude people from heaven is given to John.

The inclusion of dogs on the list seems puzzling at first glance. But in ancient times dogs were not the domesticated household pets they are today. They were despised scavengers that milled about cities’ garbage dumps (cf. Ex. 22:31; 1 Kings 14:11; 16:4; 21:19, 23–24; 22:38). Thus, to call a person a dog was to describe that person as someone of low character (cf. 1 Sam. 17:43; 24:14; 2 Sam. 3:8; 9:8; 16:9; 2 Kings 8:13; Phil. 3:2); in fact, the first time blatantly impure sinners are called dogs is in Deuteronomy 23:18, where male homosexual prostitutes are in view. Sorcerers (from pharmakos, the root of the English word “pharmacy”) refers to those engaged in occult practices and the drug abuse that often accompanies those practices (cf. 9:21; 21:8; Gal. 5:20). Immoral persons (from pornos, the root of the English word “pornography”) are those who engage in illicit sexual activities. Murderers are also excluded from heaven in the list given in 21:8 (cf. 9:21; Rom. 1:29). Idolaters are those who worship false gods, or who worship the true God in an unacceptable manner (cf. 21:8). The final group excluded from heaven also includes everyone who loves and practices lying. It is not all who have ever committed any of these sins who are excluded from heaven (cf. 1 Cor. 6:11). Rather, it is those who love and habitually practice any such sin, stubbornly cling to it, and refuse Christ’s invitation to salvation who will be cast into the lake of fire.[4]

14 The seventh and last beatitude in Revelation is evangelistic in emphasis (cf. 21:6; 22:11, 17). Strands of the earlier imagery are blended in it. In 7:14, the washing of the robes indicates willing identification with Jesus in his death. It also carries the thought of martyrdom during the great ordeal for the saints (cf. 6:11). Thus it symbolizes a salvation that involves obedience and discipleship, since it is integrally related to the salvation imagery of the tree of life (cf. comments at 22:2) and the gates of the city (cf. 21:25).[5]

[1] Tozer, A. W., & Smith, G. B. (2015). Evenings with tozer: daily devotional readings. Chicago, IL: Moody Publishers.

[2] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2381). Nashville: Thomas Nelson.

[3] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Book of Revelation (Vol. 20, p. 590). Grand Rapids: Baker Book House.

[4] MacArthur, J. F., Jr. (2000). Revelation 12–22 (pp. 307–309). Chicago: Moody Press.

[5] Johnson, A. F. (2006). Revelation. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Hebrews–Revelation (Revised Edition) (Vol. 13, p. 788). Grand Rapids, MI: Zondervan.


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