Prologue
The text of Revelation has an intentionally crafted and nuanced literary structure, which is characteristic of the Jewish apocalyptic tradition. Writings belonging to the genre often combine the various modes of letter, prophecy and poetry. Already in the third verse of Revelation, we encounter the first blessing of a carefully composed series of seven that will be interspersed through the letter.
Seven is a key number in the Biblical Hebrew tradition. It appears in the very beginning as the very culmination of God's creation, God's rest. John is very fond of it and uses it throughout the book of Revelation. There are seven assemblies, seven lamps, seven seals, seven trumpets, seven bowls of judgment.
The name Jesus Ἰησοῦς Iesus appears 14 times (= 2x7) in the Greek text. So, it is not just seven but its multiples as well. This is in line with the seven sevens and the seventy sevens of Daniel (9:24-25) or the seven weeks of Shavout (Pentecost)
The first blessing of Revelation represents a kind of prologue for a chiastic structure that will follow.
The blessing summarizes or sets the stage for the remaining six blessings, which are expressed in the chaistic form of Semitic parallelism. This special literary structure comes into view only once one sees the entire set of blessings as a unit. Then the parallelism of meaning becomes obvious, and the choice of a seven-fold structure more understandable. Viewed in isolation, however, the blessings may seem unexceptional.
Blessed is he... Three classes blessed:
1. Those who read the Revelation.
2. Those who hear it.
3. Those who keep things written therein.
Blessed (μακάριος)
As this word and its cognates occur at least fifty-five times in the New Testament, it is important to understand its history, which is interesting because it is one of those numerous words which exhibit the influence of Christian association and usage in enlarging and dignifying their meaning. It is commonly rendered blessed, both in the A. V. and Rev., and that rendering might properly be given it in every instance.
Its root is supposed to be a word meaning great, and its earlier meaning appears to be limited to outward prosperity; so that it is used at times as synonymous with rich. It scarcely varies from this meaning in its frequent applications to the Grecian gods, since the popular Greek ideal of divine blessedness was not essentially moral. The gods were blessed because of their power and dignity, not because of their holiness. In general, says Mr. Gladstone Homer and the Homeric Age the chief note of deity with Homer is emancipation from the restraints of moral law. Though the Homeric gods have not yet ceased to be the vindicators of morality upon earth, they have personally ceased to observe its rules, either for or among themselves. As compared with men, in conduct they are generally characterized by superior force and intellect, but by inferior morality.
In its peculiar application to the dead, there is indicated the despair of earthly happiness underlying the thought of even the cheerful and mercurial Greek. Hence the word was used as synonymous with dead. Only the dead could be called truly blessed.
The biblical use of the word lifted it into the region of the spiritual, as distinguished from the merely intellectual, and besides, entrusted to it alone the task of representing this higher conception. The pagan word for happiness εὐδαιμονία, under the protection of a good genius or daemon nowhere occurs in the New Testament nor in the Scriptures, having fallen into disrepute because the word daemon, which originally meant a deity, good or evil, had acquired among the Jews the bad sense which we attach to demon. Happiness, or better, blessedness, was therefore represented both in the Old and in the New Testament by this word μακάριος. In the Old Testament the idea involves more of outward prosperity than in the New Testament, yet it almost universally occurs in connections which emphasize, as its principal element, a sense of God's approval founded in righteousness which rests ultimately on love to God.
He that readeth (ὁ ἀναγινώσκων)
See on Luke 4:16. The Reader in the Church. See 2Cor. 3:14. They that hear, the congregation. The words imply a public, official reading, in full religious assembly for worship. The passage is of some weight in determining the date of this book. The stated reading of the Apostolical writings did not exist as a received form before the destruction of Jerusalem, a.d. 70.
And keep (καὶ τηροῦντες)
The absence of the article from τηροῦντες keeping compare οἱ ἀκούντες they that hear, shows that the hearers and the keepers form one class. Τηρεῖν to keep, is a peculiarly Johannine word, and is characteristic of Revelation as of the other writings in its own peculiar sense of keeping in the exercise of active and strenuous care, rather than of watching over to preserve. See on reserved, 1Pet. 1:4.
of this prophecy... Greek: propheteia, occurring seven times in Revelation, indicating the prophetic aspect of the book (Rev. 1:3; 11:6; 19:10; 22:7, 22:10, 22:18, 22:19).
Seven rules regarding prophecy:
1. Understand prophecy as history written beforehand.
2. Give the same meaning to words of prophecy as you do the words of history.
3. Do not seek for hidden meanings.
4. Do not think prophecy must be fulfilled before it can be understood.
5. Do not interpret God’s own interpretation of anything in prophecy.
6. Take all prophecy literally unless it is clear that it cannot have a literal meaning. Then get the literal truth conveyed by the figurative language.
7. Let the Bible be its own interpreter.
Prophecy
A prophet (προφήτην)
The popular conception of a prophet is limited to his foretelling future events. This is indeed included in the term but does not cover its meaning entirely. The word is from φημί, to speak, and πρό, before, in front of. This meaning of the preposition may have reference to time, viz., before, beforehand; or to place, viz., in front of, and so, publicly; and this latter meaning, in turn, easily runs into that of on behalf of; for. The prophet is, therefore, primarily, one who speaks standing before another, and thus forming a medium between him and the hearer. This sense runs naturally into that of instead of. Hence it is the technical term for the interpreter of a divine message. So, Plato: or this reason it is customary to appoint diviners or interpreters to be judges of the true inspiration. Some persons call them diviners, seers μάντεις; they do not know that they are only repeaters of dark sayings and visions, and are not to be called diviners at all, but interpreters προφῆται of things divine Timaeus, 72). Similarly of an advocate to speak for, or instead of one. The central idea of the word is, one to whom God reveals himself and through whom he speaks. The revelation may or may not relate to the future. The prophet is a forth-teller, not necessarily a fore-teller. The essence of the prophetic character is immediate intercourse with God. One of the Hebrew names for prophet, and, as some maintain, the earlier name, signified a shewer or seer. See 1Sam. 9:10; and in 1Cor. 14:26-30, Paul shows that revelation stands in necessary connection with prophesying.
and keep... Greek: tereo, to attend to carefully, guard, take care of. Translated keep (Rev. 1:3; 2:26; 3:8, 3:10; 12:17; 14:12; 16:15; 22:7, 22:9); and hold fast (Rev. 3:3). Its main idea in Revelation is that of keeping the Word of God.
And keep (καὶ τηροῦντες)
The absence of the article from τηροῦντες keeping compare οἱ ἀκούντες they that hear, shows that the hearers and the keepers form one class. Τηρεῖν to keep, is a peculiarly Johannine word, and is characteristic of Revelation as of the other writings in its own peculiar sense of keeping in the exercise of active and strenuous care, rather than of watching over to preserve.
Prophecy
Ref. Vs. 2
Which are written (τὰ γεγραμμένα)
Perfect participle has been written, and therefore stand written.
The time (ὁ καιρὸς)
Time (καιπῷ )
Rev., season. The word implies particular time; as related to some event, a convenient, appropriate time; absolutely, a particular point of time, or a particular season, like spring or winter.
Is an interesting true statement. Even the people that read these things a thousand years ago saw this happen in sixty or seventy years, because they died. Of course, it is even more current to our generation, because the rapture of the church is imminent.
At hand (ἐγγύς)
Lit., near. See on shortly, Rev. 1:1
Therefore may he now, ere yet he enters upon his task, pronounce a blessing upon those who shall pay due heed to what he is to say. Does he think of the person by whom the apostolic writings were read aloud in the midst of the Christian congregation? then, Blessed is he that readeth. Does he think of those who listen? then, Blessed are they that hear the words of the prophecy. Or, lastly, does he think not merely of reading and hearing, but of that laying up in the heart to which these were only preparatory? then, Blessed are they that keep the things which are written therein, for the season, the short season in which everything shall be accomplished, is at hand.
The first of a sevenfold blessing is pronounced in Rev. 1 v.3 and expanded in the remainder of the book. As a child of God, each of these blessings are yours to claim:
The prologue concludes with a blessing on each individual who reads the book as well as on those who hear it and take to heart what is written in it. The implication is that a reader will read this message aloud to an audience. Not only is there a blessing for the reader and the hearers, but there is also a blessing for those who respond in obedience.
Therefore may he now, ere yet he enters upon his task, pronounce a blessing upon those who shall pay due heed to what he is to say. Does he think of the person by whom the apostolic writings were read aloud in the midst of the Christian congregation? then, Blessed is he that readeth. Does he think of those who listen? then, Blessed are they that hear the words of the prophecy. Or, lastly, does he think not merely of reading and hearing, but of that laying up in the heart to which these were only preparatory? then, Blessed are they that keep the things which are written therein, for the season, the short season in which everything shall be accomplished, is at hand.
John concluded his prologue with the time is near. The word time kairos refers to a period of time, that is, the time of the end (Dan. 8:17; 11:35, 11:40; 12:4, 12:9). The end time, as a time period, is mentioned in Rev. 11:18 and Rev. 12:12. In Rev. 12:14 the word time means a year (cf. Dan. 7:25); and the phrase time, times, and half a time means one year time plus two years times plus six months half a time, totaling three and one-half years - the length of the time of the end. Rev. 1:3 includes the first of seven beatitudes in the book (Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 22:14).
The prologue presents concisely the basic facts underlying the entire book: its subjects, purpose, and angelic and human channels. It is most important to observe that the book was primarily intended to give a practical lesson to those who read and heed its contents.
The Seven Beatitudes in Revelation:
Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near (Rev. 1:3).
Then I heard a voice from heaven say, ‘Write: Blessed are the dead who die in the Lord from now on. Yes,’ says the Spirit, ‘they will rest from their labor, for their deeds will follow them’ (Rev. 14:13).
Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed (Rev. 16:15).
Then the angel said to me, ‘Write: Blessed are those who are invited to the wedding supper of the Lamb!’ And he added, ‘These are the true words of God’ (Rev. 19:9).
Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with Him for a thousand years (Rev. 20:6).
Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book (Rev. 22:7).
Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city (Rev. 22:14).
The early church read the entire book of Revelation every time they met. This is the only book in the Bible that promises a blessing to those who read it, and those who listen to it being read. The preacher and the congregation that heed the teachings taught here will be blessed.
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