Rev 1:1, 3, 22:6 | JFB | STEP | 1. Revelation —an apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the Gentile Christian times. Not a detailed history of the future, but a representation of the great epochs and chief powers in developing the kingdom of God in relation to the world. The "Church- historical " view goes counter to the great principle that Scripture interprets itself. Revelation is to teach us to understand the times, not the times to interpret to us the Apocalypse, although it is in the nature of the case that a reflex influence is exerted here and is understood by the prudent [AUBERLEN ]. The book is in a series of parallel groups, not in chronological succession. Still there is an organic historical development of the kingdom of God. In this book all the other books of the Bible end and meet: in it is the consummation of all previous prophecy. Daniel foretells as to Christ and the Roman destruction of Jerusalem, and the last Antichrist. But John's Revelation fills up the intermediate period, and describes the millennium and final state beyond Antichrist. Daniel, as a godly statesman, views the history of God's people in relation to the four world kingdoms. John, as an apostle, views history from the Christian Church aspect. The term Apocalypse is applied to no Old Testament book. Daniel is the nearest approach to it; but what Daniel was told to seal and shut up till the time of the end, John, now that the time is at hand ( ), is directed to reveal. of Jesus Christ —coming from Him. Jesus Christ, not John the writer, is the Author of the Apocalypse. Christ taught many things before His departure; but those which were unsuitable for announcement at that time He brought together into the Apocalypse [BENGEL ]. Compare His promise, , "All things that I have heard of My Father, I have made known unto you"; also, , "The Spirit of truth will show you things to come." The Gospels and Acts are the books, respectively, of His first advent, in the flesh, and in the Spirit; the Epistles are the inspired comment on them. The Apocalypse is the book of His second advent and the events preliminary to it. which God gave unto him —The Father reveals Himself and His will in, and by, His Son. to show —The word recurs in : so entirely have the parts of Revelation reference to one another. It is its peculiar excellence that it comprises in a perfect compendium future things, and these widely differing: things close at hand, far off, and between the two; great and little; destroying and saving; repeated from old prophecies and new; long and short, and these interwoven with one another, opposed and mutually agreeing; mutually involving and evolving one another; so that in no book more than in this would the addition, or taking away, of a single word or clause ( ), have the effect of marring the sense of the context and the comparison of passages together [BENGEL ]. his servants —not merely to "His servant John," but to all His servants (compare ). shortly — Greek, "speedily"; literally, "in," or "with speed." Compare "the time is at hand," , "shortly"; , "Behold, I come quickly. " Not that the things prophesied were according to man's computation near; but this word "shortly" implies a corrective of our estimate of worldly events and periods. Though a "thousand years" ( ) at least are included, the time is declared to be at hand. , "speedily." The Israelite Church hastened eagerly to the predicted end, which premature eagerness prophecy restrains (compare ). The Gentile Church needs to be reminded of the transitoriness of the world (which it is apt to make its home) and the nearness of Christ's advent. On the one hand Revelation says, "the time is at hand"; on the other, the succession of seals, &c., show that many intermediate events must first elapse. he sent —Jesus Christ sent. by his angel —joined with "sent." The angel does not come forward to "signify" things to John until . Previous to that John receives information from others. Jesus Christ opens the Revelation, ; in one of the four living creatures acts as his informant; in , one of the elders; in , the Lord and His angel who stood on the sea and earth. Only at the end ( ) does the one angel stand by Him (compare ).

Revelation of John 1:1

1. Revelation—an apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. The travelling manual of the Church for the Gentile Christian times. Not a detailed history of the future, but a representation of the great epochs and chief powers in developing the kingdom of God in relation to the world. The "Church-historical" view goes counter to the great principle that Scripture interprets itself. Revelation is to teach us to understand the times, not the times to interpret to us the Apocalypse, although it is in the nature of the case that a reflex influence is exerted here and is understood by the prudent [AUBERLEN]. The book is in a series of parallel groups, not in chronological succession. Still there is an organic historical development of the kingdom of God. In this book all the other books of the Bible end and meet: in it is the consummation of all previous prophecy. Daniel foretells as to Christ and the Roman destruction of Jerusalem, and the last Antichrist. But John's Revelation fills up the intermediate period, and describes the millennium and final state beyond Antichrist. Daniel, as a godly statesman, views the history of God's people in relation to the four world kingdoms. John, as an apostle, views history from the Christian Church aspect. The term Apocalypse is applied to no Old Testament book. Daniel is the nearest approach to it; but what Daniel was told to seal and shut up till the time of the end, John, now that the time is at hand (Re 1:3), is directed to reveal.

of Jesus Christ—coming from Him. Jesus Christ, not John the writer, is the Author of the Apocalypse. Christ taught many things before His departure; but those which were unsuitable for announcement at that time He brought together into the Apocalypse [BENGEL]. Compare His promise, Joh 15:15, "All things that I have heard of My Father, I have made known unto you"; also, Joh 16:13, "The Spirit of truth will show you things to come." The Gospels and Acts are the books, respectively, of His first advent, in the flesh, and in the Spirit; the Epistles are the inspired comment on them. The Apocalypse is the book of His second advent and the events preliminary to it.

which God gave unto him—The Father reveals Himself and His will in, and by, His Son.

to show—The word recurs in Re 22:6: so entirely have the parts of Revelation reference to one another. It is its peculiar excellence that it comprises in a perfect compendium future things, and these widely differing: things close at hand, far off, and between the two; great and little; destroying and saving; repeated from old prophecies and new; long and short, and these interwoven with one another, opposed and mutually agreeing; mutually involving and evolving one another; so that in no book more than in this would the addition, or taking away, of a single word or clause (Re 22:18, 19), have the effect of marring the sense of the context and the comparison of passages together [BENGEL].

his servants—not merely to "His servant John," but to all His servants (compare Re 22:3).

shortly—Greek, "speedily"; literally, "in," or "with speed." Compare "the time is at hand," Re 1:3; 22:6, "shortly"; Re 22:7, "Behold, I come quickly." Not that the things prophesied were according to man's computation near; but this word "shortly" implies a corrective of our estimate of worldly events and periods. Though a "thousand years" (Re 20:1-15) at least are included, the time is declared to be at hand. Lu 18:8, "speedily." The Israelite Church hastened eagerly to the predicted end, which premature eagerness prophecy restrains (compare Da 9:1-27). The Gentile Church needs to be reminded of the transitoriness of the world (which it is apt to make its home) and the nearness of Christ's advent. On the one hand Revelation says, "the time is at hand"; on the other, the succession of seals, &c., show that many intermediate events must first elapse.

he sent—Jesus Christ sent.

by his angel—joined with "sent." The angel does not come forward to "signify" things to John until Re 17:1; 19:9, 10. Previous to that John receives information from others. Jesus Christ opens the Revelation, Re 1:10, 11; 4:1; in Re 6:1 one of the four living creatures acts as his informant; in Re 7:13, one of the elders; in Re 10:8, 9, the Lord and His angel who stood on the sea and earth. Only at the end (Re 17:1) does the one angel stand by Him (compare Da 8:16; 9:21; Zec 1:19).

Revelation of John 1:3

3. he that readeth, and they that hear—namely, the public reader in Church assemblies, and his hearers. In the first instance, he by whom John sent the book from Patmos to the seven churches, read it publicly: a usage most scriptural and profitable. A special blessing attends him who reads or hears the apocalyptic "prophecy" with a view to keeping the things therein (as there is but one article to "they that hear and keep those things," not two classes, but only one is meant: "they who not only hear, but also keep those things," Ro 2:13); even though he find not the key to its interpretation, he finds a stimulus to faith, hope, and patient waiting for Christ. Note: the term "prophecy" has relation to the human medium or prophet inspired, here John: "Revelation" to the Divine Being who reveals His will, here Jesus Christ. God gave the revelation to Jesus: He by His angel revealed it to John, who was to make it known to the Church.

Revelation of John 22:6

6. These sayings are true—thrice repeated (Re 19:9; 21:5). For we are slow to believe that God is as good as He is. The news seems to us, habituated as we are to the misery of this fallen world, too good to be true [NANGLE]. They are no dreams of a visionary, but the realities of God's sure word.

holy—so ANDREAS. But A, B, Vulgate, Syriac, and Coptic read, "(the Lord God of the) spirits (of the prophets)." The Lord God who with His Spirit inspired their spirits so as to be able to prophesy. There is but one Spirit, but individual prophets, according to the measure given them (1Co 12:4-11), had their own spirits [BENGEL] (1Pe 1:11; 2Pe 1:21).

be done—Greek, "come to pass."