Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - Revelation 1:1 - 1:1
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Rev 1:1. Ἀποκάλυψις) The Latin Fathers term it the Revelation, and they do so with propriety: for matters before covered are revealed in this book. No prophecy in the Old Testament has this title: it was reserved for the Revelation of Jesus Christ in the New Testament, [and for it] alone. It is a Manifesto, as the term is, and that of the kingdom of Christ.-Ἰησοῦ Χριστοῦ, of Jesus Christ) The title is prefixed by [uninspired] men, Ἀποκάλυψις Ἰωάννου τοῦ Θεολόγου. This title is ancient indeed,[1] but it presupposes doubts respecting the writer of the Apocalypse, which arose a long time after the age of the apostles; it also presupposes the introduction into the Church of the surname, “the Divine,” and its being assigned to John; and it implies that there were other Apocalypses, from which this true one was to be distinguished. The surname, Divine [as attributed to John], almost supersedes that of Apostle. It is indeed John, the apostle, who wrote this book; but the Author[2] is Jesus Christ. By prefixing the name John, the ancients wished to distinguish the true Apocalypse from the many apocryphal books. Apocryphal gospels and epistles presuppose others that are canonical, and so apocryphal apocalypses presuppose a genuine Apocalypse. Artemon. de Init. Evang. Joh., p. 88, 140, and following, affirms, and not without reason, that no one ever rejected the Apocalypse before Caius, a Roman presbyter, and the Alogi, but that it was received by all. The Lord taught the apostles many things before His departure; but those which were unsuitable for present narration He brought together into the Apocalypse. On which account, in the Æthiopic New Testament, the Apocalypse is not inappropriately placed immediately after the four Evangelists.-δεῖξαι, to show) This verb again occurs, ch. Rev 22:6. And thus the parts of this book everywhere have reference to one another. Altogether, the structure of this book throughout breathes a Divine art. And it is in a certain measure its peculiarity, that it comprises in a perfect compendium future things in great number, and in this number things widely differing; things close at hand, far distant, and intermediate; very great and very little; dreadful and salutary; things repeated from old prophecies and new; long and short; and those interwoven with each other, opposed to one another and in agreement, mutually involving and evolving one another; having reference to each other from a little or a great interval, and so at times as it were disappearing, broken off, suspended, and afterwards un expectedly and most seasonably returning into sight; and to these things, which are the subject of the book, the structure of the book itself accurately corresponds. Therefore, in all its parts, it presents an admirable variety, and most beautiful involutions, and at the same time the greatest harmony, which is strikingly illustrated by the very irregularities, which appear to interrupt its course. And all this is done with such an amount of exactness, that in no book more than in this would the addition, or taking away, of even a single word or clause (ch. Rev 22:18-19), have the effect of marring the sense of the context and the comparison of passages together, and of turning aside the most sacred boundary lines of the book. And this is especially remarkable, that when it gives but a slight indication of the greatest things out of the ancient prophets, whereas it more copiously explains those that are new, it still keeps the most exact proportion. And since these things are so, a true and full analysis, whatever it is, will not fail to appear too ingenious, and therefore to incur the suspicion of those who love simplicity, and especially deserve to attain to the knowledge of the truth. But in truth the Apocalypse proceeded from the mind of GOD, if one may use the expression; and, amidst the greatest simplicity, it most worthily represents His πολυποίκιλον, manifold wisdom, in the economy of so many ages of the New Testament. And therefore he who wishes to reject an interpretation on account of the various matters which flow into that interpretation from the context, will violate that very simplicity, which is especially in accordance with the Scriptures. This is certainly to be guarded against, that the acuteness of man should not think this subject given to it as a field for its exercise, and should not, from observing the nice and accurate adjustment which exists in one or two points, reduce all things into a system pleasing to itself. We ought to keep to that which is written, to that alone, to that altogether; and so to observe, as it is shewn.-τοῖς δούλοις αὐτοῦ, to His servants) He, who does not permit the things which must come to pass to be shewn to him, is wanting in the duty of a servant. Would that those holy men would think of this, who are so intent upon everything which is most excellent, that they regard the shewing of these things as a hindrance; whereas it is able to advance the servants of Jesus Christ in every good work.-ἃ δεῖ γενέσθαι, which must come to pass) There are those, who acknowledge that some use in teaching or comforting may be derived from this book (which use not even Bossuet would deny), but so acknowledge it, that they proceed no further. They not only put aside meanwhile a part of the special prophetical sense, as the venerable D. Weisman has done, with the greatest sobriety, in his dissertation respecting the excellent teaching of the Apocalypse as to faith and morals (in the same way as Theological Systems cite the Apocalypse in every passage or article); but in reality they entirely reject the whole of the prophetic sense, and applaud themselves for so doing. And not only do they themselves fail to enter into the understanding of this book, but they also prohibit, deter, and jeer at those who are entering. But let them take care, lest they offend, or err from the very scope of the book. These things which have reference to teaching and exhortation are contained in other books; but the Apocalypse especially shows the things which must come to pass; and that too with such seriousness, that a very great oath is interposed, ch. 10. We ought not to invert this scope: in short, we ought not to separate the things which God hath joined together, namely, the knowledge of future events, and therefore of future times, and repentance, watchfulness, etc. Holy men of all times, martyrs, etc., have had a perpetual succession of expectations arising out of the Apocalypse; and although, in the particular hypothesis,[3] they were not then able to discern the times, yet in the general thesis they had a most real and present advantage from it, whilst their error was not injurious to them. Do others defend the general and fundamental truth set forth by Christ in the Gospel? They do well. But they ought not so to conduct themselves, as though the Apocalypse had not the same Author, throughout all parts of the book; and that too a glorified Author. No one of those who make a wholesome use of the rest of Scripture, pays respect to the Apocalypse without singular advantage: if he does not find that of which he was in search, he finds that which he was not seeking. The things which must come to pass, are shewn in this book. If any one, in reading this hook, shall weigh (it may be by the use of Concordances) the usage of the verb γίνομαι (some tenses of which, for instance γενέσθαι in this passage, Sylburgius ad Clenard. p. 470, derives from the unused form γενέομαι), he will retire from the consideration, not without delight. There come to pass sorrowful things, there come to pass joyful things, great and many. This book represents those things which come to pass, absolutely; that is, the sums and series of events, through so many ages, to the very coming of Jesus Christ. To that event Daniel, to that John, extends his view, each from his own age.-ἐν τάχει, quickly) A regard for Christianity brings with it a regard for the times also.-Paulus Antonius, in the Antithetical College, p. 930. Respecting quickness, I would have you by all means see the note on ch. Rev 6:11 : from which it will be evident, that the interpretation of the celebrated D. Lange, respecting the event of the seals, etc., as being about to be quick, after many ages have intervened [and not until then], is too weak.-Tom. i. Gl. Chr. Part i., or Comm. Apoc. fol. 22. The final time itself is at hand, Rev 1:3 : and that approach gives quickness even to the advent and rise of the things nearer at hand, and not merely to their event and progress. The whole book ought to be taken as one word, pronounced in one moment. With the exception of definite times, which are of sufficient extent, all things are most truly done ἐν τάχει, quickly. Such a quickness is signified, ch. Rev 11:14; 2Pe 1:14, and in many places.-ἐσήμανεν, signified) The Apocalypse abounds with Hebraisms, in simple words, μάχαιρα, comp. Gen 49:5, where now are mentioned מכרות, κ.τ.λ., and in words entirely Hebrew, as Ἀβαδδὼν, Σατανᾶς, Ἁρμαγεδών: also in construction, as ἀπὸ Ἰησοῦ Χριστοῦ, ὁ μάρτυς ὁ πιστός, κ.τ.λ., ἀπὸ ὁ ὢν, κ.τ.λ.; so that a proper name is put, in the Hebrew manner, undeclined (ἄκλιτον), and without the article. And here it is not said, ἀπέστειλε, but ἐσήμανεν ἀποστείλας, although the verb δεῖξαι preceded. And in this John seems to have in his mind the Hebrew סִמֵּן, to which the Greek word δεῖξαι may answer: for he often joins Hebrew and Greek words. The LXX. use σημαίνειν to express a great sign of a great thing: Eze 33:3. See also Joh 12:33.
[1] And therefore also not rejected in the title of Vers. Beng.-E. B.
[2] See Erkl. Offenb. Ed. II. p. 154, and the next, and comp., if you think fit, my Beleuchtung, etc., § 2, pp. 4-8, § 33, n. 4, p. 149, and the next. Nor is it so insane a thing to attribute special weight to this book, as indeed the celebrated Ernesti deems it, for instance, Bibl. th. Noviss. T. T. p. 689. For more easily, for example, could either Matthew compensate for the loss of Mark, or one of the Pauline Epistles for the loss of another, than any book of the New Testament could supply the place of those things which were revealed at a later time in the Apocalypse.-E. B.
[3] Hypothesis denotes a proposition which refers to an individual person or object; thesis, an indefinite position, without any mention of persons or things. See 1Pe 2:10.-T.