Revelation 21:6

It is done!
It is done is Γέγονε [Gegone] , perfect tense: it has become! The perfect tense emphasizes the completion of the task of creating the new order and the ongoing effects of that creative act which continue into the present as seen by John. The words of the Father are reminiscent of the words of the Son which resulted in redeemed saints being present to enjoy the new creation: “It is finished!” (John John 19:30). It is finished is τετέλεσται [tetelestai] , perfect tense, it has come to an end, been completed, accomplished. Jesus’ words emphasize the closure which His death on the cross brought to the old order of things. The Father’s words emphasize the new beginning of blessing which flow from the work of the Son. Now, the de jure (legally obtained) work of Christ on the cross becomes de facto (accomplished reality). The last enemy, death, has been destroyed and redemption, in its totality, extends throughout God’s creation.

I am the Alpha and Omega, the Beginning and the End.
I am is ἐγώ εἰμι [egō eimi] : I, am. Great emphasis is placed upon the One speaking and His uniqueness. This unique title of God is applied both to the Father (here) and the Son (Rev. Rev. 22:13+). The phrase is also applied to the Son in two parts (Rev. Rev. 1:11+; Rev. 2:8+). See commentary on Revelation 1:11. The same title, with the addition of “the First and the Last,” is taken by Jesus (Rev. Rev. 22:13+). Jesus and the Father are One (John John 10:30)! Jesus is “the Beginning of the creation of God” (Rev. Rev. 3:14+). See commentary on Revelation 3:14.

I will give of the fountain of the water of life freely to him who thirsts.
Freely is δωρεάν [dōrean] : as a gift, without payment, gratis . . . undeservedly, without reason.1 The water of life is redemption, portrayed in many different aspects throughout the Scriptures. “In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness” (Zec. Zec. 13:1). These are the wells of salvation which Isaiah spoke about (Isa. Isa. 12:3). The water of life is only available from God, the fountain of life (Ps. Ps. 36:6). He is the “fountain of living waters” (Jer. Jer. 2:13). In the wilderness wandering, Moses’ struck the rock (representing Christ, 1Cor. 1Cor. 10:4) from which life-giving waters came forth (Ex. Ex. 17:6). The promise of redemption by the Holy Spirit is compared to life-giving water (Isa. Isa. 44:3; John John 7:37-38).

Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.” The woman said to Him, “Sir, You have nothing to draw with, and the well is deep. Where then do You get that living water? Are You greater than our father Jacob, who gave us the well, and drank from it himself, as well as his sons and his livestock?” Jesus answered and said to her, “Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water that I shall give him will become in him a fountain of water springing up into everlasting life.” (John John 4:10-14)

Those coming out of the Great Tribulation were led by the Lamb to living fountains of waters (Rev. Rev. 7:14+). During the Millennial Kingdom, living water flowed from the Millennial Temple (Eze. Eze. 47:1, Eze. 47:8-9; Joel Joel 3:18; Zec. Zec. 14:8). A pure river of water of life flows from the throne of God and the Lamb in the New Jerusalem (Rev. Rev. 22:1+). The final invitation given by the Spirit and the bride in the book of Revelation is to take the water of life freely (Rev. Rev. 22:17+). Because redemption is infinitely costly, only God could pay the price. The price was the death of God in the person of the Son of God (Rev. Rev. 1:18+). It was the Lamb who redeemed (ἀγοράζω [agorazō] , purchased) sinners from among men by His blood (Rev. Rev. 1:5+; Rev. 5:9+). Since the price has already been paid in full (John John 19:30), no man can add to the finished work. To even suggest such a possibility is to devalue the life of the Son of God and declare His purchase inadequate. The joyous result of God’s work is that eternal life, which would otherwise be infinitely expensive, is now available simply for the asking:

Ho! Everyone who thirsts, come to the waters; and you who have no money, come, buy and eat. Yes, come, buy wine and milk without money and without price. (Isa. Isa. 55:1)

This is the essential difference between religion and relationship. Religion looks to find, in the puny self effort of man, something of value to present before God by which man may be justified. Relationship sees man’s utter incapability and throws itself upon the grace and mercy of God, accepting that which God has already provided as a remedy. Self-righteousness, which is no real righteousness, is the primary stumbling block leading to God for it recoils at the idea that restoration to God is completely without cost:

Independent, rebellious man says the opposite—“Something in my hand I bring.” This is the one thing common to all systems of religion. They quarrel and fight to the death over the question as to what that “Something” is to be: but they are all at one agreement that it must be something. and as the weary conflict has gone on, and will continue to the end.2

If this gift is free, without cost, how can it be that so many refuse to accept it? The answer is found in their lack of thirst. It is free for him who thirsts! Do you know the Lamb as your redeemer? Are you thirsty for this water which will become a fountain in you springing up into everlasting life? It is available for the asking to all who come to Him in humility and need.


1 Frederick William Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago, IL: University of Chicago Press, 2000), 210.

2 E. W. Bullinger, Commentary On Revelation (Grand Rapids, MI: Kregel Publications, 1984, 1935), Rev. 22:5.