Revelation 1:3

1:3 God blesses: Revelation contains seven promises of blessing (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). • listen . . . and obey: Authentic hearing entails obedience.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_1:3. Commendation of the book, which, to those who receive and keep it, may be a source of blessedness in the near impending and decisive time.

Μακάριος refers alone[529] to the participation in the kingdom of glory, which follows the conflict and tribulation of the preceding judgments, but not at the same time,[530] that the godly are to be preserved amid these judgments.

ὁ ἀναγινώσκων καὶ οἱ ἀκούοντεσ, κ.τ.λ. These are not, in spite of the change of singular and plural, to be regarded the same subject;[531] but by the Ὁ ἈΝΑΓΙΝ. the public reader, and by the ΟἹ ἈΚΟΎΟΝΤΕς the hearing congregations, are designated.[532] This exposition is not more tasteless, but is far more natural, than that according to which ἉΚΟΎΕΙΝ[533] means, not simply to hear, but to lend the ear of understanding.

Τ. ΛΟΓ. Τ. ΠΡΟΦ. By this John names this book,[534] because what he is to publish in the same in writing (ΤᾺ ΓΕΓΡ. ἘΝ ΑὐΤῆ) is a divine revelation, of which he as a prophet is the interpreter.[535]

By the mere hearing, of course, nothing is accomplished: hence John adds to what is said elsewhere only in Rev_22:7 : ΚΑῚ ΤΗΡΟῦΝΤΕΣ, Κ.Τ.Λ. The ΤΗΡΕῖΝ is properly explained in conformity with its meaning by supplying mentally, in their hearts;[536] only, still further, that so far as what is written in the book contains, directly or indirectly, the commandments of fidelity, patience, etc., the additional relation which prevails in the combination ΤΗΡ. ΤᾺς ἘΝΤΟΛΆς[537] results.[538]

Ὁ ΓᾺΡ ΚΑΙΡῸς ἘΓΓΎς. Foundation for the commendation of the book which has just been expressed: the time[539] which will bring blessedness to the faithful is at hand;[540] blessed, therefore, he who takes to heart the instruction here offered.[541] Notice here how in Rev_11:18, Rev_22:10, cf. Rev_12:12; Rev_12:14, the expression ὁ καιρός is used, i.e., the fixed, expected point of time; while ὁ χρόνος, on the other hand, is time in general, according to the conception of duration, and is otherwise more external and chronological.[542]

[529] According to Rev_19:9, Rev_20:6, Rev_22:14. Cf. with Rev_2:7; Rev_2:11; Rev_2:17; Rev_2:26, Rev_3:5; Rev_3:12; Rev_3:21 (Rev_14:15).

[530] Hengstb., Ebrard.

[531] Wolf, Ebrard. The comparison of Rev_1:7, πᾶς ὀφθ. and καὶ ὅιτινες, is inapplicable, since in the very conception πᾶς a plurality is presupposed.

[532] Beng., Ew., De Wette, Hengstb., Bleek, Stern [Beck].

[533] Cf. Rev_22:13.

[534] Idem.

[535] Cf. Introduction, sec. 2.

[536] Pricäus, Grot., Ewald, De Wette, etc.

[537] Cf. Rev_14:12.

[538] Cf. in general my commentary on 1Jn_2:3.

[539] Rev_11:18.

[540] Cf. Rev_1:1, ἐν τάχει.

[541] Cf. 1Pe_4:7; 1Pe_4:17; Rom_13:11.

[542] Rev_6:11, Rev_10:6, Rev_20:3. Cf. Lünemann on 1Th_5:1.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 1:3 . The first of the seven beatitudes in the Apocalypse (Rev 14:13 , Rev 16:15 , Rev 19:9 , Rev 20:6 , Rev 22:7 ; Rev 22:14 ), endorsing the book as a whole. In the worship of the Christian communities one member read aloud, originally from the O.T. as in the synagogues, and afterwards from Christian literature as well (apostolic epistles, Col 4:16 , and sub-apostolic epistles), while the rest of the audience listened (Eus. H. E. iv. 23). In its present form the Apocalypse was composed with this object in view. Cf. Justin’s description of the Christinn assemblies on Sunday, when, as the first business, τὰ ἀπομνημονεύματα τῶν ἀποστόλων ἢ τὰ συγγράμματα τῶν προφητῶν ἀναγινώσκεται (Apol. i. 67). The art of reading was not a general accomplishment in the circles from which the Christian societies were for the most part recruited, and this office of reader ( ἀναγνώστης ), as distinct from that of the president, soon became one of the regular minor positions in the worship of the church. Here the reader’s function resembles that of Baruch ( cf. Jer 22:5-6 ). τηροῦντες τὰ , κ . τ . λ ., carefully heeding the warnings of the book, observing its injunctions, and expecting the fulfilment of its predictions, instead of losing heart and faith (Luk 18:8 ). Cf. Hipp. De Antich. 2 and En. civ. 12, “books will be given to the righteous and the wise to become a cause of joy and uprightness and much wisdom”. The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burden of its pages. The bliss of the obedient and attentive, however, is bound up with the certainty that the crisis at which the predictions of the book are to be realised is imminent; they have not to wait long for the fulfilment of their hopes. This, with the assurance of God’s interest and intervention, represented the ethical content of early Christian prediction, which would have been otherwise a mere satisfaction of curiosity; see on Rev 1:19 .

[ Note on Rev 1:1-3 . If this inscription (absent from no MS.) is due to the author, it must have been added (so Bruston, Jülicher, Hirscht, Holtzm., Bs.), like the προοίμιον of Thucydides, after he had finished the book as a whole. But possibly it was inserted by the later hand of an editor or redactor (Völter, Erbes, Briggs, Hilg., Forbes, Wellhausen, J. Weiss, Simcox = elders of Ephesus, Joh 21:24 ) rather than of a copyist (Spitta, Sabatier, Schön), who reproduced the Johannine style of the Apocalypse proper. At the same time, the change from the third to the first person (Rev 1:9 ) is not unexampled ( cf. Jer 1:1-4 f.; Eze 1:1-4 ; Enoch repeatedly), and forms no sure proof of an original text overlaid with editorial touches; nor is a certain sententious objectivity ( cf. Herod, Rev 1:1 , Rev 2:23 , etc.) unnatural at the commencement of a book, when the writer has occasion to introduce himself. The real introduction begins at Rev 1:4 ( cf. Rev 22:21 ).]

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

We have here an apostolic benediction on those who should give a due regard to this divine revelation; and this benediction is given more generally and more especially.

I. More generally, to all who either read or hear the words of the prophecy. This blessing seems to be pronounced with a design to encourage us to study this book, and not be weary of looking into it upon account of the obscurity of many things in it; it will repay the labour of the careful and attentive reader. Observe, 1. It is a blessed privilege to enjoy the oracles of God. This was one of the principal advantages the Jews had above the Gentiles. 2. It is a blessed thing to study the scriptures; those are well employed who search the scriptures. 3. It is a privilege not only to read the scriptures ourselves, but to hear them read by others, who are qualified to give us the sense of what they read and to lead us into an understanding of them. 4. It is not sufficient to our blessedness that we read and hear the scriptures, but we must keep the things that are written; we must keep them in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. 5. The nearer we come to the accomplishment of the scriptures, the greater regard we shall give to them. The time is at hand, and we should be so much the more attentive as we see the day approaching.

II. The apostolic benediction is pronounced more especially and particularly to the seven Asian churches, Rev 1:4. These seven churches are named in Rev 1:11, and distinct messages sent to each of them respectively in the chapters following. The apostolic blessing is more expressly directed to these because they were nearest to him, who was now in the isle of Patmos, and perhaps he had the peculiar care of them, and superintendency over them, not excluding any of the rest of the apostles, if any of them were now living. Here observe,

1. What the blessing is which he pronounces on all the faithful in these churches: Grace and peace, holiness and comfort. Grace, that is, the good-will of God towards us and his good work in us; and peace, that is, the sweet evidence and assurance of this grace. There can be no true peace where there is not true grace; and, where grace goes before, peace will follow.

2. Whence this blessing is to come. In whose name does the apostle bless the churches? In the name of God, of the whole Trinity; for this is an act of adoration, and God only is the proper object of it; his ministers must bless the people in no name but his alone. And here, (1.) The Father is first named: God the Father, which may be taken either essentially, for God as God, or personally, for the first person in the ever-blessed Trinity, the God and Father of our Lord Jesus Christ; and he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable, the same to the Old Testament church which was, and to the New Testament church which is, and who will be the same to the church triumphant which is to come. (2.) The Holy Spirit, called the seven spirits, not seven in number, nor in nature, but the infinite perfect Spirit of God, in whom there is a diversity of gifts and operations. He is before the throne; for, as God made, so he governs, all things by his Spirit. (3.) The Lord Jesus Christ. He mentions him after the Spirit, because he intended to enlarge more upon the person of Christ, as God manifested in the flesh, whom he had seen dwelling on earth before, and now saw again in a glorious form. Observe the particular account we have here of Christ, Rev 1:5. [1.] He is the faithful witness; he was from eternity a witness to all the counsels of God (Joh 1:18), and he was in time a faithful witness to the revealed will of God, who has now spoken to us by his Son; upon his testimony we may safely depend, for he is a faithful witness, cannot be deceived and cannot deceive us. [2.] He is the first-begotten or first-born from the dead, or the first parent and head of the resurrection, the only one who raised himself by his own power, and who will by the same power raise up his people from their graves to everlasting honour; for he has begotten them again to a lively hope by his resurrection from the dead. [3.] He is the prince of the kings of the earth; from him they have their authority; by him their power is limited and their wrath restrained; by him their counsels are over-ruled, and to him they are accountable. This is good news to the church, and it is good evidence of the Godhead of Christ, who is King of kings and Lord of lords. [4.] He is the great friend of his church and people, one who has done great things for them, and this out of pure disinterested affection. He has loved them, and, in pursuance of that everlasting love, he has, First, Washed them from their sins in his own blood. Sins leave a stain upon the soul, a stain of guilt and of pollution. Nothing can fetch out this stain but the blood of Christ; and, rather than it should not be washed out, Christ was willing to shed his own blood, to purchase pardon and purity for them. Secondly, He has made them kings and priests to God and his Father. Having justified and sanctified them, he makes them kings to his Father; that is, in his Father's account, with his approbation, and for his glory. As kings, they govern their own spirits, conquer Satan, have power and prevalency with God in prayer, and shall judge the world. He hath made them priests, given them access to God, enabled them to enter into the holiest and to offer spiritual and acceptable sacrifices, and has given them an unction suitable to this character; and for these high honours and favours they are bound to ascribe to him dominion and glory for ever. [5.] He will be the Judge of the world: Behold, he cometh, and every eye shall see him, Rev 1:7. This book, the Revelation, begins and ends with a prediction of the second coming of the Lord Jesus Christ. We should set ourselves to meditate frequently upon the second coming of Christ, and keep it in the eye of our faith and expectation. John speaks as if he saw that day: "Behold, he cometh, as sure as if you beheld him with your eyes. He cometh with clouds, which are his chariot and pavilion. He will come publicly: Every eye shall see him, the eye of his people, the eye of his enemies, every eye, yours and mine." He shall come, to the terror of those who have pierced him and have not repented and of all who have wounded and crucified him afresh by their apostasy from him, and to the astonishment of the pagan world. For he comes to take vengeance on those who know not God, as well as on those that obey not the gospel of Christ. [6.] This account of Christ is ratified and confirmed by himself, Rev 1:8. Here our Lord Jesus justly challenges the same honour and power that is ascribed to the Father, Rev 1:4. He is the beginning and the end; all things are from him and for him; he is the Almighty; he is the same eternal and unchangeable one. And surely whoever presumes to blot out one character of this name of Christ deserves to have his name blotted out of the book of life. Those that honour him he will honour; but those who despise him shall be lightly esteemed.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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," Rom 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Blessed is he that readeth] This is to be understood of the happiness or security of the persons who, reading and hearing the prophecies of those things which were to come to pass shortly, took proper measures to escape from the impending evils.

The time is at hand.] Either in which they shall be all fulfilled, or begin to be fulfilled. See Clarke on Re 1:1.

These three verses contain the introduction; now the dedication to the seven Churches commences.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) Blessed is he that readeth. . . . prophecy.—Any declaration of the principles of the divine government, with indications of their exemplification in coming history, is a prophecy. Sometimes the history which exemplifies these principles is immediate, sometimes more remote; in other cases (as, I venture to believe, is the case with the predictions of this book) the events are both immediate and remote. The prophecy gives us the rule, with some typical application illustrative of its method of working; after-history affords us the working out of various examples. We, then, as living actors in the world, have not only to read and hear, but to keep—keep in mind and action those principles which preside over the development of all human history (Jas_1:22). The word “keep” is in itself a proof to me that the whole fulfilment of the Apocalypse could not have been exhausted in the earliest times, nor reserved to the latest times of the Church’s history, but that its predictions are applicable in all eras.

The time is at hand.—In the apostolic mind this was always true, though the restless idleness of the Thessalonians was blamed (2Th_2:2; 2Th_3:11-12). The spirit of vigilance and of ever readiness for both the providential advents and the final advent of the Christ was enjoined. (Comp. Rom_13:12; Jas_5:9; 2Pe_3:8-9.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. he that readeth, and they that hear] Plainly the author of the Book, or of this endorsement of it, contemplates its being read publicly in the Church. The apostolic Epistles were thus read, first by the Churches to which they were addressed, then by others in the neighbourhood (Col_4:16): even the sub-apostolic Epistles of Clement and Polycarp, and the decidedly post-apostolic one of Soter, Bishop of Rome, were in like manner read in the churches that originally received them, or to which their authors belonged. In the course of the second century, both the Gospels and the apostolic Epistles came to be read in churches generally, as the Law and the Prophets had been read in the synagogues. In the time of Justin Martyr (Apol. I. 67), not to insist on 1Ti_5:18, 2Pe_3:16, it is plain that the New Testament Scriptures were thus recognised as sharing the authority and sanctity of the Old.

and keep those things] Attend to them, mind them. He who reads and they who hear are only blessed if they do this; Joh_13:17; Mat_7:25 sq. The word is constantly used of ‘keeping’ the Law, the Commandments, &c., throughout the N. T.: but is commoner in all St John’s writings than in any other.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Act 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

Ver. 3. Blessed is he that readeth] sc. With attention, affection, application, and practice; as knowing that this book hath tot sacramenta, quot verba, so many words, so many mysteries (Jerome epist, ad Paulin.); and that these words are vivenda non legenda, not more to be read than to be lived, as one said once of the 119th Psalm. (Aegid. Abbas Norimberg.) Neither must we only live up to the words of this prophecy, but die for it also, and be content to be burned with it, if called thereto; as that holy martyr, who when he saw the Revelation cast into the fire with him, cried out, O beata Apocalypsis, quam bene mecum agitur qui tecum comburar! O blessed Revelation, how happy am I to be burned in thy company!

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Blessed is he that readeth - That is, it is to be regarded as a privilege attended with many blessings, to be permitted to mark the disclosures to be made in this book; the important revelations respecting future times. Prof. Stuart supposes that this refers to a public reading, and that the phrase “those who hear the words of this prophecy,” refers to those who listened to the public reader, and that both the reader and hearer should regard themselves as highly favored. It is, however, more in accordance with the usual meaning of the word rendered “read,” to suppose that it refers to the act of one’s reading for himself; to learn by reading. So Robinson (Lexicon) understands it. The Greek word, indeed, would bear the other interpretation (see Luk 4:16; Act 13:27; Act 15:21; 2Co 3:15); but as this book was sent abroad to be read by Christians, and not merely to be in the hands of the ministers of religion to be read by them to others, it is more natural to interpret the word in the usual sense.

And hear the words of this prophecy - As they shall be declared or repeated by others; or perhaps the word “hear” is used in a sense that is not uncommon, that of giving attention to; taking heed to. The general sense is, that they were to be regarded as highly favored who became acquainted in any way with what is here communicated. The writer does not say that they were blessed who understood it, or that they who read or heard it would fully understand it; but it is clearly implied, that there would be so far an understanding of its meaning as to make it a felicitous condition to have been made acquainted with it. An author could not be supposed to say that one should regard his condition as a favored one who merely heard words that he could not understand, or who had placed before him magnificent symbols that had to him no meaning. The word “prophecy” is used here in its more strict sense as denoting the disclosure of future events - a large portion of the book being of this nature. It is here synonymous with “Revelation” in Rev 1:1.

And keep those things which are written therein - Keep in mind those things which relate to the future; and obey those things which arc required as truth and duty. The blessing which results from having in possession the revealed truth of God is not merely in reading it, or in hearing it: it results from the fact that the truth is properly regarded, and exerts a suitable influence over our lives. Compare Psa 19:11; “And in keeping of them there is great reward.”

For the time is at hand - See Rev 1:1. The word used here - ἐγγύς engus - has the same signification substantially as the word “shortly” in Rev 1:1. It would apply to any event whose beginning was soon to occur, though the end might be remote, for the series of events might stretch far into the future. It cannot be doubted, however, that the writer meant to press upon them the importance of attending to these things, from the fact that either entirely or in part these things were soon to happen. It may be inferred from this verse, that it is possible so to “understand” this book, as that it may convey useful instruction. This is the only book in the Bible of which a special blessing is pronounced on him who reads it; but assuredly a blessing would not be pronounced on the perusal of a book which is entirely unintelligible. While, therefore, there may be many obscurities in this book, it is also to be assumed that it may be so far understood as to be useful to Christians, in supporting their faith, and giving them elevated views of the final triumph of religion, and of the glory of the world to come. Anything is a blessing which enables us with well-founded hope and joy to look forward to the heavenly world.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Blessed is he that readeth, and they that hear the words of this prophecy: from hence is well concluded, that this is a portion of holy writ to be read publicly and privately, otherwise no blessing would have been pronounced to the readers or the hearers of it. It is also well from hence concluded, that this book is no history of things done, but a prediction of things to come to pass; for though prophecy in some scriptures signifieth more largely the revelation of the Divine will, yet here it must signify strictly.

And keep those things which are written therein; that keep it in memory, and live in view of it, and as persons that believe it; they are blessed, as they will from it be comforted, concerning all the sufferings of the church, and people of God.

For the time is at hand; the season for the accomplishment of these things is nigh, not past, but the time when they shall begin to happen is not very far off.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Blessed—A beautiful and solemn warning to his readers, both of his own and subsequent ages. At the same time, it expresses his own solemn reverence for his own work. Blessing and woe are dependent on the spirit in which the truths of this book are read and reduced to practice. [See malediction at Rev_22:18, with note.] Similar benedictions, with a blessed, recur in our Apocalypse, Rev_19:9; Rev_20:6; Rev_22:14. The nature of that blessedness to the apocalyptic conqueror appears by anticipation in Rev_2:7; Rev_2:11; Rev_2:17; Rev_3:5; Rev_3:12; Rev_3:21.

He that readeth… they that hear—One public reader and a congregation of hearers. See our vol. iii, p. 5. For beyond question our John expected that his apocalypsis would be received as a divine authority by his sevenfold circle of Churches, would be publicly read in the public congregation, would be deposited in their archives, and would be a thing of perpetuity until the great white throne of chap. 20 should appear. And so these seven Churches did receive it. They received it as the work of no other John in existence would be received.

Keep those things—Square their lives according to their requirements. Awful is the weight with which our Seer presses his work upon the spirit and heart of his audience. No woe is, indeed, here announced; but the blessed is pronounced with a solemn implication that acceptance before the white throne is fearfully conditioned upon a deep obedience to the requisitions of the book that predicts its future appearance.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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 (Luk_4:16 Act_15:21 2Co_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 Col_4:16) Until the new lectionary came into use, the blessing hero 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". (Rev_22:7, Rev_22:18) 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 fore telling future events; it is the forth telling 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. Luk_11:28, where, however, we have fulassein , not threiN) the time is at hand. The appointed time, the season foreordained of God (kairov , not cronov), 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.

The benediction on ministers and people who observe the sayings of this book.

"Blessed is he that readeth," etc. By the readers are meant those who, in the congre gation, should read this book; and by the hearers, the congregations themselves; but neither readers nor hearers, ministers nor people, win this benediction unless, in addition to the reading and the hearing, they keep its saying. But, notwithstanding the solemn commendation of this book, it is known to all students of God"s Word that for a while it was not regarded as a constituent portion of the sacred Scriptures. Doubts were entertained concerning it by many writers of the fourth century, and some of them of much eminence in the Greek Church especially; but it has outlived all their objections and others of more modern days, and it was never more accepted as a genuine part of Holy Scripture than it is at this day. As one says, "We have seen its rise, as of a pure fountain, from the sacred rock of the apostolical Church. We have traced it through the first century of its passage, flowing from one fair field to another, identified through them all, and everywhere the same. As it proceeded lower, we have seen attempts to obscure its sacred origin, to arrest or divert its course, to lose it in the sands of antiquity, or bury it in the rubbish of the dark ages. We have seen these attempts repeated in our own times. But it has at length arrived to us such as it flowed forth from the beginning." The book is, therefore, all the more worthy of our reverent regard because of the ordeal through which it has had to pass, and its benediction on those who hear and obey it may be all the more confidently expected. Nor is that blessing barred by the unquestionable fact that very much in this book is difficult, obscure, and hard to be understood. No doubt it is so. But "even in the darkest parts there is already a glimmering light. Already we can see a clear testimony running through it to the holiness of God, to the power of Christ, to the providence which is working in or overruling all things, to the Divine purpose which all things and all men are willingly or unwillingly subserving, and to that final triumph of good over evil, of Christ over antichrist, of God over Satan, which will be the last and most decisive justification of the ways of God to men. All this lies on the surface of the book. And I know not that a more profitable occupation could be found for men of the world men of business, men of activity, men of intelligence and influence than the repeated perusal of a part of God"s Word which says to them, even in its most obscure and mysterious disclosures, "God is at work, God has a purpose, God will at length manifest his reign, in this world which you treat too much for the present as if it were all your own." Take heed that you be not disregarding, that you be not "even fighting against God," and destined, therefore, to be overthrown when he triumphs. I know not that there is one chapter of the Bible which does not enforce upon us this great lesson (Vaughan). But if it be asked, as it will and should be asked wherein does the blessedness consist of which this text tells? we reply, in the beautiful words of the Litany, that they who read, hear, and keep the sayings of this book will find that these sayings do, by God"s grace, "strengthen such as do stand, comfort and help the weak hearted, raise up them that fall, and finally beat down Satan under our feet.

I THEY "STRENGTHEN SUCH AS DO STAND.

1. Those to whom St. John wrote for he it was, we feel persuaded, who wrote this book; he, the "son of thunder," who was so prompt to desire that fire might fall from heaven on the Samaritans who received not his Master, he would find in the denunciations of the dread judgments of which this book tells, a theme not altogether uncongenial; but those to whom he wrote sorely needed to be strengthened. Whether the fiery trial which was to try them the great tribulation" as it is called in the seventh chapter was the persecution under Nero or that under Domitian we cannot certainly say, but only that it was very terrible. The fear of it, falling on them with its frightful force, might well bear them off their feet and down into the depths of apostasy and denial of their Lord; and doubtless, but for the strength imparted through the sayings of the prophecy of this book, it would have done so.

2. But these sayings gave them strength still to stand, and to stand firm.

(1) For these sayings showed them Christ in the midst of his Church. St. John saw him, not now as the despised and rejected of men, but in might and majesty; and saw him, too, walking amidst the seven lamps of gold, and holding in his hand the circlet of the seven stars, symbol of the angels of the Churches, as the lamps of gold were of the Churches themselves. So then they were not left forlorn and helpless; not left like a tempest-tossed ship bereft of her skilful helmsman, and for whom, therefore, no other fate than to be driven on the rocks or otherwise completely shipwrecked was possible. No; it was not so with them; for there in the midst of his suffering Church, walking amid the several congregations of the faithful, with eyes like a flame of fire, and feet like brass, there was their Lord; and what, then, need they fear the worst that their enemies could do? Yes; they were shown this by these sayings. And we of today are shown the like amid "all our troubles and adversities, whensoever they oppress us." "Lo, I am with you alway," was said, and this glorious vision of the Lord in the midst of the seven lamps of gold was given, not for believers of the primitive Church alone, but for us also on whom the ends of the world are come. Shall we not, must we not, therefore, be blamed if we read and hear, and keep not these sayings?

(2) Furthermore, they showed the Lord actually using these very trials to accomplish his own gracious purposes towards his Church. For by them he was drawing the faithful closer to himself; compelling them, by the very stress of the storm that was beating on them, to come, as he would have them do, yet more closely within the sure shelter of his love. And was he not also by these terrible trials fulfilling the word spoken by his forerunner and herald, who said of him, "his fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner, but the chaff he will burn with unquenchable fire"? Yes; he was in this terrible way winnowing out the chaff, sifting the wheat, ridding the Churches of those elements which were false and hurtful, and making it undefiled and pure. The army of the Lord would thus be delivered from those who would only bring defeat and disgrace upon it, and those only would be left in it who could be depended upon to fight manfully the good fight of faith. And this testing would be also a revealing time, as all such times are, to every individual amongst them. It would find out their weak places, and make every one of them, who was really Christ"s servant, take to himself afresh the whole armour of God. And was he not establishing a testimony through their fidelity, by which future ages should be enabled more manfully to confess, and more steadfastly to endure, for his sake, as they, by like testimony of those who had gone before them, had themselves been enabled? The blood of the martyrs has ever been the seed of the Church, and even if they did "go forth weeping, bearing this precious seed," doubtless they should "come again with rejoicing, bringing their sheaves with them," "The noble army of martyrs praise thee." So we delight to sing; but how more mightily do they or could they praise him than by bearing testimony, as they have done and do, that the grace of Christ can sustain, and the love of Christ inspire, and the approval of Christ compensate, for all that here on earth man may inflict or our weak flesh endure?

(3) And these sayings showed them also the end of all that was then befalling them. For the vision of St. John pierced the gloomy clouds of this lower world, and penetrated into the very presence chamber of God. And there what was it that was shown to them? What but the sure triumph of Christ, the utter downfall and doom of all his foes; and the glorious recompense of reward which awaited his faithful ones when they shall have come out of the great tribulation, and God shall have wiped away all tears from their eyes? If, then, these sayings were not only read and heard, but also kept, how could they do otherwise than impart strength of spirit, of heart, and mind?

II And so also would they "COMFORT AND HELP THE WEAK HEARTED." No doubt there were many such, as how could there but be, amongst those to whom St. John wrote? What fear and misgiving would throng many hearts in those dreadful days! What an agony of inward conflict would they have to go through ere ever they could take their stand firmly for their Lord! How would dear life, and ease, and the entreaties of beloved friends, and the many ties which bound them to life, how would they all plead against the martyr spirit and endeavour to overcome it, and to persuade the soul threatened with persecution for Christ"s sake to some easy compliance, some plausible compromise, whereby the awful fate of those who refused obedience to the persecuting power might be escaped! What wavering of the will there must have been in instances not a few! what making and unmaking of resolution! How would timidity and weakness clamour and weep and break the heart of the terrified one! And whence was their help to come? Whence but in the promised presence of their Lord, that presence which the sayings of this book showed to them, realized in their hearts? Then, as troops dismayed and ready to retreat are rallied and recalled to resolute action by their leader coming to them and placing himself at their head, and encouraging them by word and look and deed, so would the weak hearted to whom St. John wrote find comfort and help as they saw their Lord with them, at their head, beckoning and encouraging them on, and holding out to them the glorious promise of his reward. "To him that overcometh;" seven times over are these heart-stirring words addressed to the Churches; and at the hearing of them, as the soldier at the hearing of the trumpet call, so would the faint and faltering follower of Christ recognize and respond to the summons to follow on, though his heart had been faint enough heretofore.

III Blessed, too, would he be who rightly received the sayings of this book; for they would do not a little to LIFT UP THE FALLEN.

1. And there were fallen ones amongst them. Those who like the recreant Church at Laodicea, had gone utterly astray from Christ, and to whom no solitary word of praise could be addressed, but only loud call to repentance and solemn warning against their sin.

2. But these sayings of this book, how they would reveal their Lord whom they had so forsaken coming to them both in anger and in love! He could say to them, "I know thy works;" and to the hardened and impenitent his eyes flashed as a flame of fire, but to those who confessed and would forsake their sins these same sayings would show him as standing at the door and knocking for admittance, and promising that all should be forgotten and forgiven as in the fellowship of love they sat together at the same board, he with them and they with him. These sayings would be like the firm strengthening grasp of the Lord"s hand to his sinking apostle, who but for that had perished amid the waves upon which he had ventured to walk. So would many a one who had stumbled and fallen find their feet again uplifted and upborne by the exceeding great and precious promises made to the repentant in these same sayings of this book.

IV And so will the other great necessity of the Christian man THAT HE SHOULD BEAT DOWN SATAN UNDER HIS FEET be greatly aided if he hear and keep these sayings. For that vanquishment of Satan is no sudden act, no victory gained all in a moment, but is the result of long-continued Christian habit against which the assaults of our great adversary rage in vain. No rush of holy emotion, no mere giving up of ourselves to devout meditation, will ensure our victory. But it is the daily practice of Christian obedience in avoiding evil and following after that which is good, which makes it more and more hopeless for the tempter; he is compelled to give up the attack, and by his withdrawal from the contest confesses his defeat. So is he beaten down under our feet. The experience of every faithful Christian man confirms all this. He is not tempted as other men are, for it would be of no avail to try and seduce such as he. The habits of his life, the principles of his conduct, are far too settled in the opposite direction to that in which the tempter would lead him; he has so long resisted the devil that the promise has been fulfilled for him, "Resist the devil, and he will flee from you." But the great service which the sayings of this book, when they are heard and kept, render to such is that they foster and cherish those habits the result of which is the victory desired. The realization of Christ"s presence, the dread of his displeasure, the longing for his approval, the love which he has enkindled, how do all these, how must they, steady the wavering will, holding it back from what would displease Christ, and urging it on to that which he would approve? Fear, love, hope, these mighty motives are ever at work, and all in the same direction of holy habit and obedience, until that which was painful and difficult at first has by long practice become easy, and that from which at first he shrank back he now goes forward to with cheerful alacrity and undaunted courage. It is the love of Christ, that love of which the sayings of this book so frequently tell, that love which carries along with it both hope and fear, it is this which constrains him, and by means of it he comes off more than conqueror in this holy war.

CONCLUSION. And for them and for us in all like circumstances of trial the force of these sayings of this book is greatly increased by the recollection that "the time is at hand." If a man deem that he may procrastinate and delay, if repentance and obedience be resolved on only for some future time, he will miss the benediction promised here. But if, on the other band, he live day by day in view of his Lord"s coming and the coming of the Lord is for us practically the day of our death if he feel that the time when all that the Lord has said shall be fulfilled is indeed at hand, then will all that this holy book has urged on him be listened to with yet greater attention, and the obedience rendered will be yet more prompt and eager. When he realizes, as God grant we all may, that the opportunity for winning the blessing promised is but short-lived, and that lost now it is lost forever, how will, how must this spur us on, and make us diligent indeed to make our calling and election sure? We shall "give the more earnest heed to the things that we have heard, lest at any time we should let them slip," or "drift away from them," as the truer rendering is. The shortness of time, the nearness of Christ"s judgment, will lend fresh force to the assurance, "Blessed is he that readeth," etc. S.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Happy is he that readeth, and they that hear, the words of this prophecy - Some have miserably handled this book. Hence others are afraid to touch it; and, while they desire to know all things else, reject only the knowledge of those which God hath shown. They inquire after anything rather than this; as if it were written, "Happy is he that doth not read this prophecy." Nay, but happy is he that readeth, and they that hear, and keep the words thereof - Especially at this time, when so considerable a part of them is on the point of being fulfilled. Nor are helps wanting whereby any sincere and diligent inquirer may understand what he reads therein. The book itself is written in the most accurate manner possible. It distinguishes the several things whereof it treats by seven epistles, seven seals, seven trumpets, seven phials; each of which sevens is divided into four and three. Many things the book itself explains; as the seven stars; the seven candlesticks; the lamb, his seven horns and seven eyes; the incense; the dragon; the heads and horns of the beasts; the fine linen; the testimony of Jesus: and much light arises from comparing it with the ancient prophecies, and the predictions in the other books of the New Testament. In this book our Lord has comprised what was wanting in those prophecies touching the time which followed his ascension and the end of the Jewish polity. Accordingly, it reaches from the old Jerusalem to the new, reducing all things into one sum, in the exactest order, and with a near resemblance to the ancient prophets. The introduction and conclusion agree with Daniel; the description of the man child, and the promises to Zion, with Isaiah; the judgment of Babylon, with Jeremiah; again, the determination of times, with Daniel; the architecture of the holy city, with Ezekiel; the emblems of the horses, candlesticks, &c., with Zechariah. Many things largely described by the prophets are here summarily repeated; and frequently in the same words. To them we may then usefully have recourse. Yet the Revelation suffices for the explaining itself, even if we do not yet understand those prophecies; yea, it casts much light upon them. Frequently, likewise, where there is a resemblance between them, there is a difference also; the Revelation, as it were, taking a stock from one of the old prophets, and inserting a new graft into it. Thus Zechariah speaks of two olive trees; and so does St. John; but with a different meaning. Daniel has a beast with ten horns; so has St. John; but not with quite the same signification. And here the difference of words, emblems, things, times, ought studiously to be observed. Our Lord foretold many things before his passion; but not all things; for it was not yet seasonable. Many things, likewise, his Spirit foretold in the writings of the apostles, so far as the necessities of those times required: now he comprises them all in one short book; therein presupposing all the other prophecies, and at the same time explaining, continuing, and perfecting them in one thread. It is right therefore to compare them; but not to measure the fulness of these by the scantiness of those preceding. Christ, when on earth, foretold what would come to pass in a short time; adding a brief description of the last things. Here he foretells the intermediate things; so that both put together constitute one complete chain of prophecy. This book is therefore not only the sum and the key of all the prophecies which preceded, but likewise a supplement to all; the seals being closed before. Of consequence, it contains many particulars not revealed in any other part of scripture. They have therefore little gratitude to God for such a Revelation, reserved for the exaltation of Christ, who boldly reject whatever they find here which was not revealed, or not so clearly, in other parts of scripture. He that readeth and they that hear - St. John probably sent this book by a single person into Asia, who read it in the churches, while many heard. But this, likewise, in a secondary sense, refers to all that shall duly read or hear it in all ages. The words of this prophecy - It is a Revelation with regard to Christ who gives it; a prophecy, with regard to John who delivers it to the churches. And keep the things which are written therein - In such a manner as the nature of them requires; namely, with repentance, faith, patience, prayer, obedience, watchfulness, constancy. It behoves every Christian, at all opportunities, to read what is written in the oracles of God; and to read this precious book in particular, frequently, reverently, and attentively. For the time - Of its beginning to be accomplished. Is near - Even when St. John wrote. How much nearer to us is even the full accomplishment of this weighty prophecy!

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Observe here, that great encouragement which the spirit of God gives to all Christians to read and regard, to consider and meditate upon the things contained in this divine book, that is, the necessary parts of Christianity, which are here mixed with darker passages; all must read, study, and practise these, that hope for blessedness: Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.

Hence note, That although the book of the Revelation be in itself a very abstruse and mysterious part of holy scripture, yet Christians ought not to be debarred, much less to debar themselves, from reading of it, and consulting with it: blessed is he that readeth, that is, attentively, understandingly, and affectionately; and blessed is he that keepeth the things that are written, that is, in his mind and memory, in his affection and practice, so as to adhere to the truth, whatever trials and temptations it may expose him to.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

3. 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.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

3. ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες. Plainly the author of the book, or of this endorsement of it, contemplates its being read publicly in the Church. ἀναγινώσκων is the proper word for reading aloud. The apostolic Epistles were thus read, first by the Churches to which they were addressed, then by others in the neighbourhood (Col 4:16): even the sub-apostolic Epistles of Clement and Polycarp, and the decidedly post-apostolic one of Soter, Bishop of Rome, were in like manner read in the churches that originally received them, or to which their authors belonged. In the course of the second century, both the Gospels and the apostolic Epistles came to be read in churches generally, as the Law and the Prophets had been read in the synagogues. In the time of Justin Martyr (Apol. I. 67)—not to insist on 1Ti 5:18, 2Pe 3:16—it is plain that the New Testament Scriptures were thus recognised as sharing the authority and sanctity of the Old.

καὶ τηροῦντες, i.e. if they attend to, mind what is written in the word of this prophecy; if they observe the precepts and warnings and meditate on the revelations therein. He who reads and they who hear are only blessed if they do this; Joh 13:17; Mat 7:24 sq. τηρεῖν is constantly used of ‘keeping’ the Law, the Commandments, &c., throughout the N.T.: but is commoner in all St John’s writings than in any other.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3.] Blessed is (or be, in the ordinary meaning of μακάριος: not necessarily referring on to eternal blessedness, as Hengst.) he that readeth, and they that hear the words of the prophecy and observe the things written in it; for the time is near (it can hardly be reasonably denied that in the ὁ ἀναγινώσκων and the οἱ ἀκούοντες, the Apostle had in his mind the one public reader and the many hearers. Ebrard attempts to deny this, but it seems to me unsuccessfully. His instance of St. John’s passing from a singular to a plural, πᾶς ὀφθαλμός, καὶ οἵτινες αὐτὸν ἐξεκέντησαν, ver. 7, would be applicable only if we had here πᾶς ὁ ἀναγινώσκων. Considering that no such transition is elsewhere found, we can hardly escape the inference that it was intended. And so the great majority of Commentators: so Andreas (“plures uno legente possunt audire,” Gloss. ord.), (“doctores et auditores”), Lyra (“qui legit, quantum ad doctores: qui audiunt, quantum ad discipulos”), &c.: Bengel (“unus, ille primum, per quem Johannes librum ex Patmo in Asiam misit, legebat publice in ecclesiis, et multi audiebant”), Ewald, Hengst., De Wette, Stern, Gräber, &c. Others have explained the change of number variously: e. g., Beza, ex Hebraismo; Cotter (in Pool), “quia soli legimus, audimus conjuncti:” Ribera, “quoniam multo plures audiunt, quam legunt:” &c. If the words are to be understood as above, they form at least a solemn rebuke to the practice of the Church of England, which omits with one or two exceptions the whole of this book from her public readings. Not one word of the precious messages of the Spirit to the Churches is ever heard in the public services of a Church never weary of appealing to her Scriptural liturgies. Surely it is high time, that such an omission should be supplied. Notice that not three classes of persons, but two only, are here indicated: he that reads, and they that hear and do. Had there been an article before τηροῦντες, these latter would have formed a separate class from the ἀκούοντες.

The E. V. is right in the sense, in rendering τῆς προφ., ‘this prophecy:’ it = τῆς προφ. τοῦ βιβλίου τούτου, ch. 22:7. τὰ ἐν αὐτῇ γεγραμμένα are the several exhortations to repentance, faith, patience, obedience, prayer, watchfulness, stedfastness, which are scattered up and down in the prophecy. The time being near makes the book of the more importance, and the blessedness of reading and observing it greater. The nearness spoken of is to be understood as the ἐν τάχει, ver. 1, which see. We know little now of relative nearness and distance in point of time: when the day of the Lord shall have opened our eyes to the true measure, we shall see, how near it always was).

Ch.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Blessed [μακαριος] . See on Mt 5:3.

He that readeth [ο αναγινωσκων] . See on Luk 4:16. The Reader in the Church. See 2Co 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 [και τηρουντες] . The absence of the article from thrountev keeping (compare oiJ ajkountev they that hear), shows that the hearers and the keepers form one class. Threin 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, 1Pe 1:4.

Prophecy. See on prophet, Luk 7:26.

Which are written [τα γεγραμμενα] . Perfect participle, have been written, and therefore stand written.

The time [ο καιρος] . See on Mt 12:1.

At hand [εγγυς] . Lit., near. See on shortly, verse. 1.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.