Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadJohn Bengel Commentary - Revelation 1:3 - 1:3
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Rev 1:3. Μακάριος, blessed) There are some who wretchedly handle this most sacred book with restless curiosity. And from this it comes to pass that others, running into the contrary extreme, are unwilling to hear even the name of the Apocalypse, by which they ought to be stirred up: and on account of the singular multitude of unfortunate interpretations and conjectures which are without accomplishment, they distrust the book itself. Thence, whereas they wish to know all things, they reject the only method of knowing those things which the Lord shews as about to happen. Hence they esteem the endeavour to investigate the truth in this book as useless labour; they consider sloth as moderation, silence as prudence, and they regard and inquire about anything in preference to this, just as though it had been written: Blessed is he who does not read, and they who do not hear, etc. Let them see that they do not, in devising every pretext for refusing the heavenly gift, show weariness towards God (Isa 7:12-13), and that they be not found UNGRATEFUL towards Christ. But rather, Blessed is he who reads, and they who hear and keep; especially in our times, which are not far distant from a great change of affairs, as we shall see. It is better, in inquiring into the times, if only faith, hope, and love have the chief place in our heart, to attempt as much as possible, and to incur ridicule (Gen 37:19), than, with the brave spirits of the world, to despise admonitions which appear paradoxical, and to be crushed with the accomplishment of the events, Dan 2:34; Dan 2:45, compared with Mat 22:44, at the end; or, after the manner of the Jews, to be repeatedly expecting events already long accomplished. The Jews curse those who reckon the times of the Messiah: the Apocalypse blesses the good hearers of prophecy, which comprises the near approach of the time and the calculation of the intermediate times. The mournful variety of interpretations, it is true, increases daily: whence it happens that a kind of cloud is spread over the eyes of many, so that, although the truth is clearly placed before them, they admit it either less, or certainly not more, than they do specious inventions. And yet there are not wanting aids to understanding, in the case of all who rightly employ them, without throwing away the hope of understanding them.
I. The foundation of all is a pure text, restored from the best copies.
II. This book is most closely jointed: it arranges a multiplicity of subjects by means of seven epistles, seals, trumpets, and vials; it divides each of these sets of seven into a set of four, and of three; it interprets many things of itself, and declares what are the seven stars; the seven candlesticks; the Lamb, and His seven horns and seven eyes; the incense; the dragon; the three spirits, like frogs; the heads and horns of the beast; the waters, where the whore sits; the fine linen; the testimony of Jesus; the second death; the Lamb’s wife. It supplies us with most convenient formulæ: the first woe is past, etc.; the number of a man, the measure of a man, which is that of an angel, etc.
III. The comparing of the ancient prophets is of service; and the evidence of the predictions of Jesus and the Apostles in the other books of the New Testament, and especially the evidence of the letter of the Apocalypse itself, and its own peculiar character, attempered with prophetic tropes. We will explain this particular point somewhat more fully.
1) The Lord Jesus has comprised in the Apocalypse the Remainder [Supplement] of the old prophecy, which belongs to the times subsequent to His Ascension and the coming of the Comforter, and the end of the Jewish system. And thus the book reaches from the old Jerusalem to the new Jerusalem, all things being reduced to one sum and to harmonious order; and it has great similarity to the ancient prophets. The beginning and the conclusion agree with Daniel; the description of the male child, and the promises given to Sion, agree with Isaiah; the judgment of Babylon, with Jeremiah; the fixing of the times, again, with Daniel, who followed Jeremiah; the architecture of the holy city, with Ezekiel, who followed Isaiah; the emblems of horses, of candlesticks, etc., with Zechariah. From these prophets many things more fully described by them are now repeated in a summary manner, and often in the same words. Therefore reference must be had to them. Nevertheless the Apocalypse has a kind of αὐτάρκειαν (self-completeness), and is of itself sufficient for its own interpretation, although you may not yet understand the old prophets, where they speak of the same things: in fact, this often supplies a clue for the understanding of those. Often also, under the agreement which there is between the Apocalypse and the old prophets, there lies concealed a certain difference; and the Apocalypse derives its stock from some ancient prophet, on which it inserts a new scion. Thus, for instance, Zechariah mentions two olive trees; John also has the same, but in a different meaning. Daniel has a beast with ten horns; John also has the same, but not altogether in the same sense. Here the difference in the words, the emblems, the circumstances, the times, ought studiously to be observed. But the plan of the Tabernacle erected and described by Moses is also of great value. For those heavenly things, unto the example and shadow of which the Levitical priests served, are accurately exhibited in the Apocalypse: Heb 8:5.
2) The Lord foretold many things before His passion; for instance, Mat 13:22, and those which follow; Joh 14:15; but He did not foretell all things: for it was not yet the befitting time. Many things predicted by the Spirit of Christ are contained, in a scattered form, in the Epistles of John and the other apostles; namely, according as the necessity of those primitive times required. Now the Lord comprises all in one short book, having reference to the earlier ones, presupposing them, explaining, continuing, and interweaving them. It is altogether right, therefore, that we should compare them; but not to bring into comparison the fulness of these with the brevity of those.
In the Evangelists Christ predicted the things which were about to happen before the dictation of the Apocalypse to John, and added a description of the Last things: in the Apocalypse he also mentioned intermediate events. From both, one whole as it were is made up.
3) In this book there is set forth to view, not only a summary and key of prophecy, both that which has long preceded and that which is recent, but also a supplement, the seals having been before closed. Therefore it cannot but contain many things now for the first time revealed, and not found in the remaining books of Scripture, as Gomarus and Cluverus admit. They therefore show little gratitude towards a revelation of such dignity as this, and reserved too for Christ’s exalted state, who, if anything is for the first time revealed in it, or is described in more exact and definite terms, are on that account more slow to value it, and more cautious in receiving, or more bold in rejecting it. The importance of the argument, and the shortness of the book, prove that every word is of the greatest significance.
-ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες, he who reads and they who hear) One person, and, in the first instance, he, by whom John sent the book from Patmos into Asia, used to read publicly in the churches and many used to hear. Scripture highly commends the public reading of itself: Deu 31:11; Neh 8:8; Jer 36:6; Luk 4:16; Act 15:21; Col 4:16; 1Th 5:27; 1Ti 4:13. There would be more edification, if teachers would speak less of themselves, or, at any rate, if Scripture were more fully read to the multitude who are unlearned.-τῆς προφητείας, of the prophecy) In relation to Jesus Christ, it is a revelation; it is a prophecy in relation to John; and it is not until he is mentioned that the word prophecy is introduced. Prophecies support their claims by their own, and therefore by Divine authority; this is especially the case with the Apocalypse, which, on this account, does not quote the old prophecies, unless in a summary way, and that once only: ch. Rev 10:7. In the other books of the New Testament the prophecies of the Old Testament are quoted, and for this reason, that their fulfilment may be proved; in the Apocalypse they are not quoted. Hence it came to pass, that when Surenhusius, for instance, had deduced quotations from the Old Testament, through each of the Evangelists, through the Acts of the Apostles, through the Pauline and General Epistles, he had nothing to bring forward as a quotation in the Apocalypse. In like manner Franc. Junius brought his Parallels to an end, thus writing at the conclusion: There are indeed innumerable words, many sentiments, and not a few arguments throughout the whole book of the Apocalypse, which, with the greatest dignity, savour of the Old Testament; but their interpretation does not appear to belong to the present subject; both because the passages of Scripture ARE NOT ADDUCED BY NAME (expressly), or is any particular authority alleged, from which they are drawn, but, for the most part, two, three, or more passages are most skilfully and elegantly joined together; and also because, if any one should attempt this, he must of necessity undertake the interpretation of the whole book of the Apocalypse.