1 This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John,
*Minor differences ignored. Grouped by changes, with first version listed as example.
The Revelation of Jesus Christ - This is evidently a title or caption of the whole book, and is designed to comprise the substance of the whole; for all that the book contains would be embraced in the general declaration that it is a revelation of Jesus Christ. The word rendered "Revelation" - Ἀποκάλυψις Apokalupsis, whence we have derived our word "Apocalypse" - means properly an that is, nakedness; from ἀποκαλύπτω apokaluptō, to uncover. It would apply to anything which had been covered up so as to be bidden from the view, as by a veil, a darkness, in an ark or chest, and then made manifest by removing the covering. It comes then to be used in the sense of disclosing or revealing, by removing the veil of darkness or ignorance. "There is nothing covered that shall not be revealed." It may be applied to the disclosing or manifesting of anything which was before obscure or unknown. This may be done:
(a) by instruction in regard to what was before obscure; that is, by statements of what was unknown before the statements were made; as in Luke 2:32, where it is said that Christ would be "a light to lighten the Gentiles" - φῶς εἰς ἀποκάλυψιν ἐθνῶν phōs eis apokalupsin ethnōn; or when it is applied to the divine mysteries, purposes, or doctrines, before obscure or unknown, but made clear by light revealed in the gospel, Romans 16:25; 1-Corinthians 2:10; 1-Corinthians 14:6; Ephesians 3:5.
(b) by the event itself; as the manifestation of the wrath of God at the day of judgment will disclose the true nature of his wrath. "After thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and "revelation" of the righteous judgment of God," Revelation 2:5. "For the earnest expectation of the creature waiteth for the manifestation (Greek revelation) of the sons of God," Romans 8:19; that is until it shall be manifest by the event what they who are the children of God are to be. In this sense the word is frequently applied to the second advent or appearing of the Lord Jesus Christ, as disclosing him in his glory, or showing what he truly is; "When the Lord Jesus shall be revealed," 2-Thessalonians 1:7 - ἐν τῇ ἀποκαλυψει en tēn apokalupsei - in the revelation of Jesus Christ; "Waiting for the coming (the revelation - την ἀποκάλυψιν tēn apokalupsin of our Lord Jesus Christ," 1-Corinthians 1:7; "At the appearing (Greek revelation) of Jesus Christ," 1-Peter 1:7; "When his glory shall be revealed," 1-Peter 4:13.
(c) It is used in the sense of making known what is to come, whether by words, signs, or symbols, as if a veil were lifted from what is hidden from human vision, or which is covered by the darkness of the unknown future. This is called a revelation, because the knowledge of the event is in fact made known to the world by Him who alone can see it, and in such a manner as he pleases to employ; though many of the terms or the symbols may be, from the necessity of the case, obscure, and though their full meaning may be disclosed only by the event. It is in this sense, evidently, that the word is used here: and in this sense that it is more commonly employed when we speak of a revelation. Thus, the word גּלה gaalaah is used in Amos 3:7, "Surely the Lord God will do nothing, but he revealeth his secret unto his servants." So Job 33:16, "Then he openeth (margin, revealeth or uncovereth; Hebrews. יגלה yigleh the ears of men"; that is, in a dream, he discloses to their ears his truth before concealed or unknown. Compare Daniel 2:22, Daniel 2:28-29; Daniel 10:1; Deuteronomy 29:29. These ideas enter into the word as used in the passage before us. The idea is that of a disclosure of an extraordinary character, beyond the mere ability of man, by a special communication from heaven. This is manifest, not only from the usual meaning of this word, but by the word "prophecy," in Revelation 1:3, and by all the arrangements by which these things were made known. The ideas which would be naturally conveyed by the use of this word in this connection are two:
(1) that there was something which was before hidden, obscure, or unknown; and,
(2) that this was so disclosed by these communications as to be seen or known.
The things hidden or unknown were those which pertained to the future; the method of disclosing them was mainly by symbols. In the Greek, in this passage, the article is missing - ἀποκάλυψις apokalupsis - a Revelation, not ἡ hē, the Revelation. This is omitted because it is the title of a book, and because the use of the article might imply that this was the only revelation, excluding other books claiming to be a revelation; or it might imply some previous mention of the book, or knowledge of it in the reader. The simple meaning is, that this was "a Revelation"; it was only a part of the revelation which God has given to mankind.
The phrase, "the Revelation of Jesus Christ," might, so far as the construction of the language is concerned, refer either to Christ as the subject or object. It might either mean that Christ is the object revealed in this book, and that its great purpose is to make him known, and so the phrase is understood in the commentary called Hyponoia (New York, 1844); or it may mean that this is a revelation which Christ makes to mankind, that is, it is his in the sense that he communicates it to the world. That this latter is the meaning here is clear:
(1) because it is expressly said in this verse that it was a revelation which God gave to him;
(2) because it is said that it pertains to things which must shortly come to pass; and,
(3) because, in fact, the revelation is a disclosure of eyelets which were to happen, and not of the person or work of the Lord Jesus Christ.
Which God gave unto him - Which God imparted or communicated to Jesus Christ. This is in accordance with the representations everywhere made in the Scriptures, that God is the original fountain of truth and knowledge, and that, whatever was the original dignity of the Son of God, there was a mediatorial dependence on the Father. See John 5:19-20, "Verily, verily, I say unto you, the Son can do nothing of himself, but what he seeth the Father do: for whatsoever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him (δεικνυσιν αὐτῷ deiknusin autō) all things that himself doeth." "My doctrine is not mine, but his that sent me," John 7:16. "As my Father hath taught me ἐδιδάξεν με edidaxen me, I speak these things," John 8:28. "For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak," John 12:49. See also John 14:10; John 17:7-8; Matthew 11:27; Mark 13:32. The same mediatorial dependence the apostle teaches us still subsists in heaven in his glorified state, and will continue until he has subdued all things 1-Corinthians 15:24-28; and hence, even in that state, he is represented as receiving the Revelation from the Father to communicate it to people.
To show unto his servants - That is, to his people, to Christians, often represented as the servants of God or of Christ, 1-Peter 2:16; Revelation 2:20; Revelation 7:3; Revelation 19:2; Revelation 22:3. It is true that the word is sometimes applied, by way of eminence, to the prophets 1-Chronicles 6:49; Daniel 6:20, and to the apostles Romans 1:1; Galatians 1:10; Philippians 1:1; Titus 1:1; James 1:1; but it is also applied to the mass of Christians, and there is no reason why it should not be so understood here. The book was sent to the churches of Asia, and was clearly designed for general use; and the contents of the book were evidently intended for the churches of the Redeemer in all ages and lands. Compare Revelation 1:3. The word rendered "to show" (δεῖξαι deixai) commonly denotes to point out, to cause to see, to present to the sight, and is a word eminently appropriate here, as what was to be revealed was, in general, to be presented to the sight by sensible tokens or symbols.
Things which must shortly come to pass - Not all the things that will occur, but such as it was deemed of importance for his people to be made acquainted with. Nor is it certainly implied that all the things that are communicated would shortly come to pass, or would soon occur. Some of them might perhaps he in the distant future, and still it might be true that there were those which were revealed in connection with them, which soon would occur. The word rendered "things" (ἅ ha) is a pronoun, and might be rendered "what"; "he showed to his servants what things were about to occur," not implying that he showed all the things that would happen, but such as he judged to be needful that his people should know. The word would naturally embrace those things which, in the circumstances, were most desirable to be known. The phrase rendered "must come to pass" (δεῖ γενέσθαι dei genesthai), would imply more than mere futurity; The word used (δεῖ dei) means "it needs, there is need of," and implies that there is some kind of necessity that the event should occur.
That necessity may either arise from the felt waist of anything, as where it is absent or missing, Xen. Cyr. iv., 10; ib. Revelation 7:5, Revelation 7:9; or from the nature of the case, or from a sense of duty, as Matthew 16:21, "Jesus began to show to his disciples that he must go (δεῖ ἀπελθεῖν dei apelthein) to Jerusalem" (compare Matthew 26:35; Mark 14:31; Luke 2:49); or the necessity may exist, because a thing is right and just, meaning that it ought to be done, as Luke 13:14, "There are six days in which men ought to work" δεῖ ἐργάζεσθαι dei ergazesthai. And ought not this woman οὐκ ἔδει ouk edei, whom Satan hath bound, etc., be loosed from this bond," Luke 13:16 (compare Mark 13:14; John 4:20; Acts 5:11, Acts 5:29; 2-Timothy 2:6; Matthew 18:33; Matthew 25:27); or the necessity may be that it is conformable to the divine arrangement, or is made necessary by divine appointment, as in John 3:14, "As Moses lifted up the serpent in the wilderness, even so must (δεῖ dei) the Son of man be lifted up." "For as yet they knew not the Scriptures, that he must (δεῖ dei) rise again from the dead," John 20:9; compare Acts 4:12; Acts 14:22, et al.
In the passage before us, it is implied that there was some necessity that the things referred to should occur. They were not the result of chance, they were not fortuitous. It is not, however, stated what was the ground of the necessity; whether because there was a want of something to complete a great arrangement, or because it was fight and proper in existing circumstances, or because such was the divine appointment. They were events which, on some account, must certainly occur, and which, therefore, it was important should be made known. The real ground of the necessity, probably, was founded in the design of God in redemption. He intended to carry out his great plans in reference to his church, and the things revealed here must necessarily occur in the completion of that design. The phrase rendered "shortly" (ἐν τάχει en tachei) is one whose meaning has been much controverted, and on which much has been made to depend in the interpretation of the whole book.
The question has been whether the phrase necessarily implies that the events referred to were soon to occur, or whether it may have such an extent of meaning as to admit the supposition that the events referred to, though beginning soon, would embrace in their development far distant years, and would reach the end of all things. Those who maintain, as Prof. Stuart, that the book was written before the destruction of Jerusalem, and that the portion in Revelation. 4-11 has special reference to Jerusalem and Judea, and the portion in Revelation. 12-19 refers to persecution and pagan Rome, maintain the former opinion; those who suppose that Revelation. 4-11 refers to the irruption of Northern barbarians in the Roman empire, and Revelation. 12ff., to the rise and the persecutions of the papal power, embrace the latter opinion. All that is proper in this place is, without reference to any theory of interpretation, to inquire into the proper meaning of the language, or to ascertain what idea it would naturally convey:
(a) The phrase properly and literally means, "with quickness, swiftness, speed; that is, speedily, quickly, shortly" (Robinson's Lexicon; Stuart, in loco). It is the same in meaning as ταχέως tacheōs. Compare 1-Corinthians 4:19, "But I will come to you shortly, if the Lord will." "Go out quickly into the streets," Luke 14:21. "Sit down quickly, and write fifty," Luke 16:6. "She rose up hastily (ταχέως tacheōs) and went out," John 11:31. "That ye are so soon removed (ταχέως tacheōs) from him that called you," Galatians 1:6. "Lay hands suddenly on no man," 1-Timothy 5:22. See also Philippians 2:19, Philippians 2:24; 2-Thessalonians 2:2; 2-Timothy 4:9. The phrase used here ἐν τάχει en tachei occurs in Luke 18:8, "He will avenge them speedily" (literally with speed). "Arise up quickly," Acts 12:7. "Get time quickly out of Jerusalem," Acts 22:18. "Would depart shortly," Acts 25:4. "Bruise Satan under your feet shortly," Romans 16:20; and Revelation 1:1; Revelation 22:6. The essential idea is, that the thing which is spoken of was soon to occur, or it was not a remote and distant event. There is the notion of rapidity, of haste, of suddenness. It is such a phrase as is used when the thing is on the point of happening, and could not be applied to an event which was in the remote future, considered as an independent event standing by itself. The same idea is expressed, in regard to the same thing, in Revelation 1:3, "The time is at hand" - ὁ γὰρ καιρὸς ἐγγύς ho gar kairos engus; that is, it is near, it is soon to occur. Yet.
(b) it is not necessary to suppose that the meaning is that all that there is in the book was soon to happen. It may mean that the series of events which were to follow on in their proper order was soon to commence, though it might be that the sequel would be remote. The first in the series of events was soon to begin, and the others would follow on in their train, though a portion of them, in the regular order, might be in a remote futurity. If we suppose that there was such an order, that a series of transactions was about to commence, involving along train of momentous developments, and that the beginning of this was to occur soon, the language used by John would be what would be naturally employed to express it. Thus, in case of a revolution in a government, when a reigning prince should be driven from his kingdom, to be succeeded by a new dynasty, which would long occupy the throne, and involving, as the consequence of the revolution, important events extending far into the future, we would naturally say that these things were shortly to occur, or that the time was near. It is customary to speak of a succession of events or periods as near, however vast or interminable the series may be, when the commencement is at hand. Thus, we say that the great events of the eternal world are near; that is, the beginning of them is soon to occur. So Christians now speak often of the millennium as near, or as about to occur, though it is the belief of many that it will be protracted for many ages.
(c) That this is the true idea hem is clear, whatever general view of interpretation in regard to the book is adopted. Even Prof. Stuart, who contends that the greater portion of the book refers to the destruction of Jerusalem, and the persecutions of pagan Rome, admits that "the closing part of the Revelation relates beyond all doubt to a distant period, and some of it to a future eternity" (ii., p. 5); and, if this be so, then there is no impropriety in supposing that a part of the series of predictions preceding this may lie also in a somewhat remote futurity. The true idea seems to be that the writer contemplated a series of events that were to occur, and that this series was about to commence. How far into the future it was to extend, is to be learned by the proper interpretation of all the parts of the series.
And he sent - Greek: "Sending by his angel, signified it to his servant John." The idea is not precisely that he sent his angel to communicate the message, but that he sent by him, or employed him as an agent in doing it. The thing sent was rather the message than the angel.
And signified it - Ἐσήμανεν Esēmanen. He indicated it by signs and symbols. The word occurs in the New Testament only in John 12:33; John 18:32; John 21:19; Acts 11:28; Acts 25:27, and in the passage before us, in all which places it is rendered "signify, signifying, or signified." It properly refers to some sign, signal, or token by which anything is made known (compare Matthew 26:28; Romans 4:11; Genesis 9:12-13; Genesis 17:11; Luke 2:12; 2-Corinthians 12:12; 1-Corinthians 14:22), and is a word most happily chosen to denote the manner in which the events referred to were to be communicated to John, for nearly the whole book is made up of signs and symbols. If it be asked what was signified to John, it may be replied that either the word "it" may be understood, as in our translation, to refer to the Apocalypse (Revelation), or refer to what he saw (ὅσα εἶδε hosa eide), as Prof. Stuart supposes; or it may be absolute, without any object following, as Prof. Robinson (Lexicon) supposes. The general sense is, that, sending by his angel, he made to John a communication by expressive signs or symbols.
By his angel - That is, an angel was employed to cause these scenic representations to pass before the mind of the apostle. The communication was not made directly to him, but was through the medium of a heavenly messenger employed for this purpose. Thus, in Revelation 22:6, it is said, "And the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done." Compare Revelation 1:8-9 of that chapter. There is frequent allusion in the Scriptures to the fact that angels have been employed as agents in making known the divine will, or in the revelations which have been made to people. Thus, in Acts 7:53, it is said, "Who have received the law by the disposition of angels." "For if the word spoken by angels was stedfast," etc., Hebrews 2:2; "and it was ordained by angels in the hand of a mediator," Galatians 3:19. Compare the notes on Acts 7:38, Acts 7:53. There is almost no further reference to the agency of the angel employed for this service in the book, and there is no distinct specification of what he did, or of his great agency in the case.
John is everywhere represented as seeing the symbols himself, and it would seem that the agency of the angel was, either to cause those symbols to pass before the apostle, or to convey their meaning to his mind. How far John himself understood the meaning of these symbols, we have not the means of knowing with certainty. The most probable supposition is, that the angel was employed to cause these visions or symbols to pass before his mind, rather than to interpret them. If an interpretation had been given, it is inconceivable that it should not have been recorded, and there is no more probability that their meaning should have been disclosed to John himself, for his private use, than that it should have been disclosed and recorded for the use of others. It would seem probable, therefore, that John had only that view of the meaning of what he saw which anyone else might obtain from the record of the visions. Compare the notes on 1-Peter 1:10-12.
Unto his servant John - Nothing could be learned from this expression as to what John was the author of the book, whether the apostle of that name or some other. Compare the introduction, section 1. It cannot be inferred from the use of the word "servant," rather than apostle, that the apostle John was not the author, for it was not uncommon for the apostles to designate themselves merely by the words "servants," or "servants of God." Compare the notes on Romans 1:1.
The Revelation of Jesus Christ - The word Αποκαλυψις, from which we have our word Apocalypse, signifies literally, a revelation, or discovery of what was concealed or hidden. It is here said that this revelation, or discovery of hidden things, was given by God to Jesus Christ; that Christ gave it to his angel; that this angel showed it to John; and that John sent it to the Churches. Thus we find it came from God to Christ, from Christ to the angel, from the angel to John, and from John to the Church. It is properly, therefore, the Revelation of God, sent by these various agents to his servants at large; and this is the proper title of the book.
Things which must shortly come to pass - On the mode of interpretation devised by Wetstein, this is plain; for if the book were written before the destruction of Jerusalem, and the prophecies in it relate to that destruction, and the civil wars among the Romans, which lasted but three or four years, then it might be said the Revelation is of things which must shortly come to pass. But if we consider the book as referring to the state of the Church in all ages, the words here, and those in Revelation 1:3, must be understood of the commencement of the events predicted; as if he had said: In a short time the train of these visions will be put in motion: -
- et incipient magni procedere menses.
"And those times, pregnant with the most stupendous events, will begin to roll on."
The (1) (a) Revelation of (b) Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified [it] by his angel unto his servant John:
1 AD The dragon watches the Church of the Jews, which was ready to travail: She brings forth, flees and hides herself, while Christ was yet on the earth.
34 AD The dragon persecutes Christ ascending to heaven, he fights and is thrown down: and after persecutes the Church of the Jews.
67 AD The Church of the Jews is received into the wilderness for three years and a half.
70 AD When the Church of the Jews was overthrown, the dragon invaded the catholic church: all this is in the twelfth chapter. The dragon is bound for a thousand years in chapter twenty. The dragon raises up the beast with seven heads, and the beast with two heads, which make havock of the catholic church and her prophets for 1260 years after the passion of Christ in (Revelation 13:11).
97 AD The seven churches are admonished of things present, somewhat before the end of Domitian his reign, and are forewarned of the persecution to come under Trajan for ten years, chapter 2,3. God by word and signs provokes the world, and seals the godly in chapter 6 and 7. He shows examples of his wrath on all creatures, mankind excepted in chapter 8.
1073 AD The dragon is let loose after a thousand years, and Gregory the seventh, being Pope, rages against Henry the third, then Emperor in chapter 20.
1217 AD The dragon vexes the world for 150 years to Gregory the ninth, who wrote the Decretals, and most cruelly persecuted the Emperor Fredrick the second.
1295 AD The dragon kills the prophets after 1260 years, when Boniface the eighth was Pope, who was the author of the sixth book of the Decretals: he excommunicated Philip the French King.
1300 AD Boniface celebrates the Jubile.
1301 AD About this time was a great earthquake, which overthrew many houses in Rome.
1305 AD Prophecy ceases for three years and a half, until Benedict the second succeeded after Boniface the eighth. Prophecy is revived in chapter 11. The dragon and the two beasts question prophecy in chapter 13. Christ defends his Church in word and deed, chapter 14, and with threats and arms, chapter 16. Christ gives his Church victory over the harlot, chapter 17 and 18. Over the two beasts, chapter 19. Over the dragon and death, chapter 20. The Church is fully glorified in heaven with eternal glory, in Christ Jesus, chapter 21 and 22.
(1) This chapter has two principal parts, the title or inscription, which stands in place of an introduction: and a narration going before the whole prophecy of this book. The inscription is double, general and particular. In (Revelation 1:1) the general inscription contains the kind of prophecy, the author, end, matter, instruments, and manner of communication the same, in (Revelation 1:2) the most religious faithfulness of the apostle as public witness and the use of communicating the same, taken from the promise of God, and from the circumstance of the time, (Revelation 1:3)
(a) An opening of secret and hidden things.
(b) Which the Son opened to us out of his Father's bosom by angels.
The Revelation of Jesus Christ,.... Either of which he is the author: for it was he that sent and showed it by his angel to John; it was he, the lion of the tribe of Judah, that took the book, and opened the seals of it, and which is a very considerable proof of his deity; since none but God could foreknow and foretell things to come, or declare the end from the beginning, and from ancient times the things that are not yet, as is done in this book: or of which he is the subject; for it treats much of his person, offices, and grace, and of Christ mystical, of the state of his church, in the several ages of time; or it is that revelation which was first made unto him, to which sense the following words incline:
which God gave unto him; not to him as he is God, for as such he is omniscient, and foreknew whatever would come to pass, and needed no revelation to be made to him, but as he was man and Mediator; and this was given him by God the Father, and put into his hands, to make known as being a part of the administration of his prophetic office: the end of its being given him was,
to show unto his servant things which must shortly come to pass: the Arabic version adds, "in future ages"; things that were to be hereafter, the accomplishment of which was necessary, because of the certain and unalterable decree of God, the good of his people, and his own glory; and these were to come to pass quickly, in a very little time; not that they would all be fulfilled in a short space of time, for there are some things not fulfilled yet, though it is nineteen hundred years ago and more, since this revelation was made; and we are sure there are some things that will not be accomplished till a thousand years hence, and more, for the millennium is not yet begun; and after that is ended, there is to be a second resurrection, and a destruction of the Gog and Magog army; but the sense is, that these things should very quickly begin to be fulfilled, and from thenceforward go on fulfilling till all were accomplished. Now to show, to represent these things, in a clear manner, as the nature of them would admit of, to the servants of Christ, all true believers, read and hear and diligently observe them, and especially to the ministers of the Gospel, whose business is to search into them, and point them out to and particularly to his servant John, was this revelation made by Christ, who immediately answered this end:
and he sent, and signified it by his angel unto servant John; he who is the Lord of angels, and to whom they are ministering spirits, sometimes sent one angel and sometimes another; and by various emblems, signs, and visions, represented and set before John, a faithful servant, and a beloved disciple of his, the whole of this revelation.
This book is the Revelation of Jesus Christ; the whole Bible is so; for all revelation comes through Christ, and all relates to him. Its principal subject is to discover the purposes of God concerning the affairs of the church, and of the nations as connected therewith, to the end of the world. These events would surely come to pass; and they would begin to come to pass very shortly. Though Christ is himself God, and has light and life in himself, yet, as Mediator between God and man, he receives instructions from the Father. To him we owe the knowledge of what we are to expect from God, and what he expects from us. The subject of this revelation was, the things that must shortly come to pass. On all who read or hear the words of the prophecy, a blessing is pronounced. Those are well employed who search the Bible. It is not enough that we read and hear, but we must keep the things that are written, in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. Even the mysteries and difficulties of this book are united with discoveries of God, suited to impress the mind with awe, and to purify the soul of the reader, though he may not discern the prophetic meaning. No part of Scripture more fully states the gospel, and warns against the evil of sin.
TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOLIC GREETING: KEYNOTE, "BEHOLD HE COMETH" (Compare at the close, Revelation 22:20, "Surely I come quickly"): INTRODUCTORY VISION OF THE SON OF MAN IN GLORY, AMIDST THE SEVEN CANDLESTICKS, WITH SEVEN STARS IN HIS RIGHT HAND. (Revelation. 1:1-20)
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 (Revelation 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, John 15:15, "All things that I have heard of My Father, I have made known unto you"; also, John 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 Revelation 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 (Revelation 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 Revelation 22:3).
shortly--Greek, "speedily"; literally, "in," or "with speed." Compare "the time is at hand," Revelation 1:3; Revelation 22:6, "shortly"; Revelation 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" (Revelation 20:1-15) at least are included, the time is declared to be at hand. Luke 18:8, "speedily." The Israelite Church hastened eagerly to the predicted end, which premature eagerness prophecy restrains (compare Daniel. 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 Revelation 17:1; Revelation 19:9-10. Previous to that John receives information from others. Jesus Christ opens the Revelation, Revelation 1:10-11; Revelation 4:1; in Revelation 6:1 one of the four living creatures acts as his informant; in Revelation 7:13, one of the elders; in Revelation 10:8-9, the Lord and His angel who stood on the sea and earth. Only at the end (Revelation 17:1) does the one angel stand by Him (compare Daniel 8:16; Daniel 9:21; Zac 1:19).
The Revelation. Apocalypse, or uncovering, so the Greek word means. The curtain of the future is lifted.
Of Jesus Christ. The revelation is made by Jesus Christ. See chapter 5.
God gave him to shew. See chapter 5. He who sits on the throne gave to the Son the sealed book of the future to open it.
Shortly come to pass. The series of events began to unfold in a few years after John wrote, and has rolled on through all the centuries. Lange renders the Greek translated "shortly" by the phrase "in quick succession," which is nearly its meaning. It implies successive order.
He sent and signified. The things "which must shortly come to pass."
By his angel. Here, and throughout the Apocalypse the office of unveiling the different scenes appears to be assigned to a particular angel. See Revelation 4:1; Revelation 21:9; Revelation 22:1; Revelation 22:8, etc.
To his servant John. A usual designation of the prophets. See Isaiah 49:5; Amos 3:7; Revelation 19:10.
Who bare record. John is meant, who made the record of all he saw and heard.
Blessed is he that readeth. There is a reference to the custom that had already grown up, at the close of the first century, of reading the apostolic writings publicly in the churches. The benediction is pronounced on the public reader; on those that hear, and lastly upon those that keep the words contained in this prophecy.
The time is at hand. The period to which the prophecy relates is near.
The Revelation - Properly so called; for things covered before are here revealed, or unveiled. No prophecy in the Old Testament has this title; it was reserved for this alone in the New. It is, as it were, a manifesto, wherein the Heir of all things declares that all power is given him in heaven and earth, and that he will in the end gloriously exercise that power, maugre all the opposition of all his enemies. Of Jesus Christ - Not of "John the Divine," a title added in latter ages. Certain it is, that appellation, the Divine, was not brought into the church, much less was it affixed to John the apostle, till long after the apostolic age. It was St. John, indeed, who wrote this book, but the author of it is Jesus Christ. Which God gave unto him - According to his holy, glorified humanity, as the great Prophet of the church. God gave the Revelation to Jesus Christ; Jesus Christ made it known to his servants. To show - This word recurs, Revelation 22:6; and in many places the parts of this book refer to each other. Indeed the whole structure of it breathes the art of God, comprising, in the most finished compendium, things to come, many, various; near, intermediate, remote; the greatest, the least; terrible, comfortable; old, new; long, short; and these interwoven together, opposite, composite; relative to each other at a small, at a great, distance; and therefore sometimes, as it were, disappearing, broken off, suspended, and afterwards unexpectedly and most seasonably appearing again. In all its parts it has an admirable variety, with the most exact harmony, beautifully illustrated by those very digressions which seem to interrupt it. In this manner does it display the manifold wisdom of God shining in the economy of the church through so many ages. His servants - Much is comprehended in this appellation. It is a great thing to be a servant of Jesus Christ. This book is dedicated particularly to the servants of Christ in the seven churches in Asia; but not exclusive of all his other servants, in all nations and ages. It is one single revelation, and yet sufficient for them all, from the time it was written to the end of the world. Serve thou the Lord Jesus Christ in truth: so shalt thou learn his secret in this book; yea, and thou shalt feel in thy heart whether this book be divine, or not. The things which must shortly come to pass - The things contained in this prophecy did begin to be accomplished shortly after it was given; and the whole might be said to come to pass shortly, in the same sense as St. Peter says, "The end of all things is at hand;" and our Lord himself, "Behold, I come quickly." There is in this book a rich treasure of all the doctrines pertaining to faith and holiness. But these are also delivered in other parts of holy writ; so that the Revelation need not to have been given for the sake of these. The peculiar design of this is, to show the things which must come to pass. And this we are especially to have before our eyes whenever we read or hear it.
It is said afterward, "Write what thou seest;" and again, "Write what thou hast seen, and what is, and what shall be hereafter;" but here, where the scope of the hook is shown, it is only said, the things which must come to pass. Accordingly, the showing things to come, is the great point in view throughout the whole. And St. John writes what he has seen, and what is, only as it has an influence on, or gives light to, what shall be. And he - Jesus Christ. Sent and signified them - Showed them by signs or emblems; so the Greek word properly means. By his angel - Peculiarly called, in the sequel, "the angel of God," and particularly mentioned, Revelation 17:1; Revelation 21:9; Revelation 22:6, Revelation 22:16. To his servant John - A title given to no other single person throughout the book.
*More commentary available at chapter level.