1:1-3 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.

Verse 3. - He that readeth this book publicly in the church, and they that hear the book read, are equally blessed. There is grace promised to both minister and congregation who live up to the spirit of the Scriptures. St. John here suggests that a usage common in the Jewish Church (Luke 4:16; Acts 15:21; 2 Corinthians 3:15) may be adopted in the Christian Church. Probably this verse is the earliest authority for the public reading of the New Testament Scripture. It is very precarious to argue that "the Apocalypse, which points to this custom, cannot have been composed in the year 68," because this Christian custom is of later origin than 68. The official communications of apostles were sure to be read publicly in the churches (see Lightfoot on Colossians 4:16). Until the new lectionary came into use, the blessing here promised to the liturgical use of the Apocalypse was sadly neglected in the English Church. One might almost have supposed that a blessing had been pronounced on those who do not read and do not hear the prophecy. The words of this prophecy; literally, of the prophecy; i.e. "the prophecy of this book" (Revelation 22:7, 18). That which is a revelation in reference to Christ is a prophecy in reference to John. "Prophecy" must not be narrowed down to the vulgar meaning of foretelling future events; it is the forthtelling of the mind of God. Prophecy, in the narrow sense of prediction, cannot well be kept. It is God's call to repentance, obedience, steadfastness, and prayer that must be kept by both reader and hearers in order to bring a blessing. And if the words are to be kept, they can be understood. We have no right to set aside the Revelation as an insoluble puzzle (comp. Luke 11:28, where, however, we have φυλάσσειν, not τηρεῖν). The time is at hand. The appointed time, the season foreordained of God (καιρός, not χρόνος), is near. We may ask, with F.D. Maurice, "Did not the original writer use words in their simple, natural sense? If he told the hearers and readers of his day that the time was at hand, did he not mean them to understand that it was at hand?" No doubt. But that does not preclude us from interpreting the inspired words as referring, not only to events near St. John's time, but also to other events of which they were the foretastes and figures. To us the meaning is that the type of the end has been foretold and has come, and the end itself, which has been equally foretold, must be watched for in all seriousness.

Blessed is he that readeth,.... This book the Revelation, privately, in his closet or family, carefully and diligently, with a desire of understanding it; or publicly in the church of God, and endeavours open and explain it to others; and may allude to the reading of the law and the prophets in the synagogues, which were not barely read, but expounded; see Acts 13:15; and the rather this may be thought to be the sense of the words, since there is a change of number in the next clause,

and they that hear the words of this prophecy; that listen attentively to the reading and exposition of this book, and have ears to hear, so as to understand the prophecies contained in it: for the whole, when delivered to John, was a prophecy of things to come: but some versions read the number alike in both clauses; as either, "blessed is he that readeth, and he that heareth", as the Vulgate Latin and Ethiopic versions; or "blessed are they that read, and they that hear", as the Arabic version:

and keep those things which are written therein; the last version adds, "concerning this frail world"; who not only read, and hear, but put in practice what they read and hear; for there are some things in this book which are of a practical nature, especially in the epistles to the seven churches; or the sense is, happy are those persons that observe, and take notice of what is written herein, and meditate upon them, and well weigh them in their minds, and retain them in their memories. Now, though eternal happiness does not depend upon, nor is procured by any of these means, as reading, hearing, and observing; yet there is a real happiness, a true pleasure, that does attend these things, which may stir up to a regard unto them; and for which purpose the following words are added:

for the time is at hand; when thee things should begin to be fulfilled.

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.

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