First of seven beatitudes in Revelation
The opening beatitude in Revelation, “Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near,” introduces the reader to the book’s ethical and eschatological purpose and establishes it as the first in a distinctive series of seven blessings.
The Significance of the Beatitude in Revelation
This blessing is formally identified as the first of seven beatitudes or makarisms in the book of Revelation. The number seven, often used by John to signify completeness, suggests that these seven pronouncements collectively summarize the fullness of divine blessing and the “adequate response to John’s prophecy”.
The Greek Term Makarios
The Greek word translated as “blessed” is μακάριος (makarios). This term is frequently used in the Old Testament and gained renewed force through Jesus’s teaching. Makarios refers to spiritual joy, bliss, fulfillment, and satisfaction, describing an inner joy that is serene, untouchable, and peaceful. The term means “happy” or “fortunate”, rather than “blessed” in the strict sense that God has or will bless such a person.
The beatitude is uniquely structured to pronounce a blessing upon the communication process itself: the blessing falls on the single reader (anaginōskōn, likely the official reader in the Christian service, as reading in antiquity was generally performed aloud) and the plural hearers (akouontes). The purpose of this liturgical blessing is to introduce and underscore the author’s primary concerns.
Comparison with Matthew’s Beatitudes
The Synoptic Gospels present series of beatitudes, notably those focusing primarily on the present condition of the faithful—such as the poor in spirit, the mournful, and the persecuted—and promise immediate or future reward (e.g., “for theirs is the kingdom of heaven”).
Revelation’s first beatitude closely echoes the teaching of Jesus: “Blessed rather are those who hear the word of God and obey it!”. This parallel emphasizes the requirement to both hear and obey the divine message. John’s beatitude links reading, hearing, and obeying (τηροῦντες, tērountes, “keeping” or “heeding”) the words of the prophecy. This stress on active obedience and perseverance is the primary ethical purpose of the book. The message is urgent “for the time is near” (ὁ γὰρ καιρὸς ἐγγύς, ho gar kairos engys), requiring immediate ethical action.
The Remaining Six Beatitudes of Revelation
The remaining six beatitudes, often appearing as exhortations with implicit imperatives, reinforce the themes of faithfulness, spiritual vigilance, and eternal reward:
- “Blessed are the dead who die in the Lord from now on”. This pronouncement assures those facing martyrdom that they are blessed because they will rest from their labors and their “deeds follow with them”.
- “Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame”. This is an admonition for spiritual watchfulness and preparedness for Christ’s sudden return.
- “Blessed are those who are invited to the marriage supper of the Lamb”. This promises future rewards and eternal fellowship, symbolized by a great banquet.
- “Blessed and holy is the one who has a part in the first resurrection”. This emphasizes that participants will be priests of God and Christ and reign with Him for a thousand years, escaping the “second death” (eternal hell).
- “Blessed is he who heeds the words of the prophecy of this book”. Reiterating the ethical imperative of the first beatitude, this blessing focuses on obedience to the prophetic injunctions.
- “Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city”. This final blessing emphasizes spiritual cleansing (symbolized by washing robes in Christ’s blood) and grants access to the New Jerusalem.
These beatitudes, taken together, constitute a summary of Revelation’s message, spelling out the adequate response of perseverance and loyalty and the complete blessing awaiting those who maintain their commitment to Christ.
The public reader (anaginōskōn)
The very first beatitude in the Book of Revelation explicitly acknowledges the central role of the public reader in the early Christian assembly, establishing that the book was intended for oral performance in a ritual setting, likely Christian worship.
The blessing is pronounced on “he who reads” (ὁ ἀναγινώσκων, ho anaginōskōn) and “those who hear” (οἱ ἀκούοντες, hoi akouontes) the words of the prophecy. Since reading in antiquity was generally performed aloud, ho anaginōskōn refers to the single, official reader (or lector) in the Christian service. In the first century, the church likely followed Jewish practice, though by the second century, the reader became an established officer of the church.
The Necessity of Oral Reading in Assembly
The need for public reading was determined by the circumstances of the early church:
- Scarcity of Copies: Since writing materials were expensive and scarce, Christian assemblies typically possessed only one copy of biblical books (or scrolls).
- Accessibility to the Audience: Public reading was the only means for the rank-and-file Christians to become familiar with the contents of these books, as the vast majority of people could not read for themselves.
- Liturgical Practice: John was capitalizing on the established practice, adopted from Jewish tradition, of reading Scripture aloud in assembly. The intention that the Apocalypse was to be read publicly argued strongly from the start for its eventual inclusion among the New Testament canon.
Implications for Interpretation and Reception
The setting of Revelation as an oral document to be proclaimed in assembly significantly shaped its rhetorical strategy, content, and the intended response:
- Immediate Proclamation and Urgency: The book was meant to be read aloud because the end is near, requiring immediate proclamation and action. The command not to seal up the words of the prophecy further stresses the need for immediate proclamation.
- Rhetorical and Emotional Impact: The symbolism and evocative language of Revelation were designed for auditory reception. The effect intended was often likened to music or a symphony, appealing more to the emotions and imagination than to mere intellectual discourse. The persuasive power of Revelation’s symbolic language can best be experienced when one hears the book read aloud in its entirety.
- Active Engagement Required: The blessing is pronounced not merely on passive hearers, but on those who “heed” or “keep” (τηροῦντες, tērountes) what is written in the prophecy. This requirement, reinforced by other beatitudes, links listening directly to ethical responsibility and motivated perseverance in the faith.
- Creation of a Virtual Experience: As expressive language, the book of Revelation creates a virtual experience for the hearer, inviting the audience to share in the author’s interpretation and response to reality. The oral performance was part of the church’s liturgical life, and some scholars argue that one of the liturgical functions of reading Revelation aloud was to evoke a new actualization of the seer’s original revelatory experience.
- Multi-Layered Meaning: While the book was designed to convey its central message to a “significant degree on first hearing”, its complex structure and dense allusions allow it to progressively yield fuller meaning to those who pay closer attention. Subsequent readings in the churches would allow the audience to discern more of the allusions than they would upon hearing the first reading alone. The rhythmic repetition and allusions in John’s work are auditory rhetorical devices that contribute to the persuasive mythological pathos of the text.
The hearers (akouontes)
The fundamental importance of the hearers (οἱ ἀκούοντες, hoi akouontes) in Revelation is established immediately in the first beatitude: “Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it.” This phrase underscores the communal and urgent nature of the message, rooted deeply in ancient oral culture.
Hearing in Ancient Oral Culture
In the first-century Roman province of Asia, the public reading of Scripture was an established liturgical practice, adopted from Jewish tradition. Since writing materials were expensive and copies of biblical books were scarce—often only one copy per Christian assembly could be hoped for—public reading was the only means for the rank-and-file Christians to become familiar with the contents of these books.
Ancient texts were nearly always read aloud. The anaginōskōn (the public reader) would proclaim the text, and the assembled believers (hoi akouontes) would receive it aurally. The book was specifically designed for oral performance in a ritual setting. This acoustic experience meant the imagery, symbolic language, and repeated formulas were intended to appeal not just to the intellect but also to the emotions and imagination, creating a virtual experience for the listener.
“Faith Comes by Hearing” and Obedience
The blessing pronounced upon the hearers is fundamentally contingent on their subsequent ethical response. The term “blessed” (makarios) denotes spiritual joy, bliss, or fortune. However, this blessing is promised not merely to those who listen passively, but to those who “hear… and heed” or “keep” (τηροῦντες, tērountes) the words written in the prophecy.
The concepts of hearing and keeping/obeying are inseparable biblically. Spiritual hearing involves not merely the external organ receiving the sound, but the work of the understanding and the affections. As Jesus taught, “Blessed rather are those who hear the word of God and obey it!” In Revelation, the focus is placed on the moral imperative or ethical action. The ethical principle is defined as “perseverance” and “keeping God’s instructions”.
This emphasis on hearing and obeying mirrors the concept often summarized as “faith comes by hearing” (though the specific verse is not cited in the sources, the theological concept that “the one who hears with faith and believes is the one who will be saved” is present). True spiritual hearing results from belonging to God and leads to conversion.
Blessed Hearers of Prophecy in the Seven Churches
The urgency of the message and the imperative for active hearing is driven by the final clause of the beatitude: “for the time is near“. This knowledge should motivate Christians to live holy, obedient lives.
This dual theme of necessity and required response is forcefully reiterated in the “hearing formula” that concludes each of the seven letters to the churches in Asia Minor: “He who has an ear, let him hear what the Spirit says to the churches“.
This repeated injunction serves several functions for the hearers:
- Universal Relevance: The use of the plural “churches” signifies that the message, though tailored to a specific city’s situation, is universally applicable to all Christians throughout time, or the church “at large”.
- Moral Exhortation: The hearing formula stresses the vital importance of Christ’s words and the believers’ serious responsibility to heed and obey them. The message calls the saints to accountability.
- Spiritual Discernment: The phrase, borrowed from the Synoptic Gospels and rooted in Old Testament prophecy, functions as a prophetic warning (Weckruf or alertness formula) intended to awaken genuine believers—the remnant—from spiritual lethargy or “anesthesia”. The prophetic symbolic discourse was designed to enlighten the true remnant but also risk blinding the hardened majority who refuse to change their disobedience.
- Promise of Reward: Those who heed the message and demonstrate faithful loyalty to Christ—the “overcomers”—are promised future rewards and full divine blessing. Thus, to be a blessed hearer is to receive the authoritative prophetic words of the exalted Christ and respond with unwavering loyalty, perseverance, and obedience.
The keepers (tērountes)
The Greek verb τηροῦντες (tērountes, “keeping” or “heeding”), used in Revelation (“Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it”), defines the necessary response to the prophetic message, emphasizing persistent obedience as a defining characteristic of the believer’s life.
Beyond Intellectual Understanding
The concept of “keeping” the words of the prophecy goes far beyond mere intellectual assent or casual listening. This requirement links the act of listening directly to ethical responsibility. The term tērountes signifies an active response that involves the volition (the heart) more than the cognition (the mind).
- Inseparable Concepts: The biblical understanding of the relationship between hearing and obeying means that the two concepts are inseparable. True spiritual hearing involves the work of the understanding and the affections.
- Obedient Action: To “keep” the words requires action. The spiritual joy or bliss (makarios) promised by the beatitude is contingent upon one who “hears… and obeys the instructions”. The purpose of the prophecy is not just prediction but moral instruction that requires the obedient response of all believers.
- Ethical Principle: The essential ethical principle derived from the prophecy is defined throughout Revelation as “keeping” God’s instructions. This includes maintaining perseverance, holding fast, and remaining faithful to Christ.
The Present Tense: An Ongoing Lifestyle
The participles describing the actions in Revelation—”reads,” “hear,” and “heed” (tērountes)—are all rendered in the present tense. This grammatical feature is crucial, as it mandates a continual, ongoing action.
- A Way of Life: Reading, hearing, and obeying the truths taught in Revelation are meant to be a way of life for believers.
- Continual Action: The present imperative applied to “keeping” the prophecy demands continual effort to maintain one’s walk with Christ. For instance, the church at Sardis was commanded to “keep it [the truth received and heard] and repent,” which was a present imperative commanding continual action. Likewise, the exhortation to “hold fast” what they had was presented as a continual effort (present tense) necessary to maintain their walk with Christ.
- Perseverance: The theme of keeping the prophecy is closely linked to perseverance. Those who “keep My deeds until the end” are marked by steadfast obedience, which proves the genuineness of their faith. This perseverance involves maintaining loyalty, refusing to compromise, and enduring suffering.
The duty to “keep” the words of Revelation is repeated in the sixth beatitude, emphasizing the seriousness of believers’ responsibility to heed the prophecy’s truths. The imminent return of Christ provides the compelling urgency for this required immediate obedience.
The time is near’ – kairos vs. chronos
The statement concluding the first beatitude, “for the time is near,” introduces a compelling urgency to the prophecy, which is underscored by John’s deliberate choice of the Greek word for “time.”
Distinguishing Kairos and Chronos
The Greek language distinguishes between two concepts of time: chronos ($\chi\rho o\nu o\varsigma$) and kairos ($\kappa\alpha\iota\rho\text{o}\varsigma$).
Greek Term | Description | Usage in Revelation |
---|---|---|
Chronos ($\chi\rho o\nu o\varsigma$) | Refers to time on a clock or calendar; duration. The philosophical notion of time that will cease to be at the end of the world. | Used when describing specific limited periods, such as “a little while”. |
Kairos ($\kappa\alpha\iota\rho\text{o}\varsigma$) | Refers to seasons, epochs, or eras. It denotes an opportune time, a decisive moment, or a time of crisis. | Used in key eschatological statements emphasizing urgency. |
John intentionally uses $\kappa\alpha\iota\rho\text{o}\varsigma$ (kairos), emphasizing that the focus is not on calendar duration (chronos) but on the decisive, eschatological era that is at hand. This word choice makes the warning profoundly ethical, not merely chronological.
Eschatological Significance of Kairos
By declaring that the $\kappa\alpha\iota\rho\text{o}\varsigma$ is $\epsilon\gamma\gamma \text{v}\varsigma$ (engys, “near”), John asserts that the prophecy concerns the imminent reality of God’s redemptive plan. This urgency carries several eschatological implications:
1. The Next Great Era is Approaching (Inaugurated Eschatology):
The phrase “the time is near” signifies that the next great era of God’s redemptive history is near. This idea is corroborated by the parallel phrase, $\epsilon\nu$ $\tau\acute{\alpha}\chi\epsilon\iota$ (en tachei, “soon”). This temporal nearness may denote present time, suggesting that the time is not simply approaching, but is actually here. John views the death and resurrection of Christ as inaugurating the long-awaited kingdom of the end-times predicted in Daniel. Therefore, the prophetic fulfillment has already begun or will begin in the immediate future.
2. A Time of Crisis and Judgment:
Kairos often indicates a time of crisis. In Revelation, $\tau\text{o}\varsigma$ $\kappa\alpha\iota\rho\text{o}\varsigma$ refers to the impending crisis that will overtake the world, involving a traditional program of eschatological events. It is a period filled with the sense of God’s judgment on those who do evil and salvation for the righteous.
3. Connection to Prophetic Fulfillment:
The phrase $\text{o}\ \gamma\acute{\alpha}\rho\ \kappa\alpha\iota\rho\text{o}\varsigma\ \epsilon\gamma\gamma\acute{\upsilon}\varsigma$ is virtually synonymous with the statement, “the time is fulfilled, and the kingdom of God has drawn near.” John is drawing upon this New Testament tradition, which emphasizes the inauguration of the kingdom during Christ’s earthly ministry. By using kairos and the concept of nearness, John dramatically updates the distant prophecy of Daniel, asserting that what was expected in the latter days ($\epsilon\sigma\chi\acute{\alpha}\tau \omega\nu$ $\tau \tilde{\omega}\nu$ $\eta\mu\epsilon\rho \tilde{\omega}\nu$) is now beginning in John’s own era.
4. Ethical Motivation:
Because “the time is near,” the prophetic words demand an obedient response. The emphasis is not just on eschatology but on ethics. The knowledge that the events are soon to take place should motivate Christians to live holy, obedient lives. The urgency intends to draw the reader into a sense of expectation and responsibility. Although centuries have passed, the time is still considered “near” from God’s perspective, which maintains the urgency for every age of the church.
Why Revelation alone promises blessing for reading
The Book of Revelation is often singled out as the only biblical book that explicitly promises a spiritual blessing to those who engage with its text by reading, hearing, and keeping its words. This unique promise, articulated in the first of the book’s seven beatitudes, serves as a crucial theological and practical introduction, addressing the book’s unique challenges and affirming its authoritative purpose.
While the concept of receiving a blessing for hearing and obeying God’s word is a consistent biblical theme—the beatitude virtually reproduces Jesus’s statement, “Blessed… are those who hear the word of God and obey it!”—the specific application of this blessing to the act of engaging this particular prophetic writing is highly distinctive.
Addressing Uniqueness and Difficulty
The explicit promise of blessing encourages study despite the unique challenges posed by Revelation’s content and structure. Many Christians traditionally view Revelation as a mysterious, incomprehensible book, often comparing it to “a riddle wrapped in a mystery inside an enigma”. Because believers are often bewildered by its mystifying symbolism and striking imagery, they tend to avoid serious study of the book.
The promised blessing acts as a divine incentive, signaling that those who ignore Revelation deprive themselves of a rich treasure of divine truth and the blessings that come from understanding that truth. Far from being an obscure puzzle, Revelation’s primary purpose is to reveal truth, not to obscure it. The benediction serves to encourage readers to overcome the obscurity of some passages and engage in the labor required for attentive reading, assuring them that the effort will be rewarded.
Mandate for Public Proclamation
The inclusion of the beatitude reinforces the book’s nature as an authoritative prophetic message intended for public proclamation. The blessing is pronounced on both the single reader (ho anaginōskōn), likely the official reader in the assembly, and the plural hearers (hoi akouontes).
- Liturgical Authority: Since Christians in the first century typically had only one copy of biblical books per assembly due to the scarcity and cost of writing materials, public reading was the only means for most to become familiar with the contents. John’s obvious intention that the Apocalypse was to be read publicly argued strongly from the start for its inclusion among the books recognized as part of the New Testament canon.
- Prophetic Status: By calling the writing “the words of the prophecy”, John deliberately places his work on an equal footing with the Old Testament prophetic books, which were also read aloud in assembly. The blessing validates the entire composition as divine revelation intended for the communities.
The Imperative of Obedience and Urgency
Crucially, the promised blessing is contingent not just on reading and hearing, but on heeding or keeping (τηροῦντες, tērountes) the things written in the prophecy. The blessing links listening directly to ethical responsibility.
- Lifestyle of Obedience: The use of the present tense for “reading,” “hearing,” and “heeding” mandates a continual, ongoing action, indicating that obedience to Revelation’s message is intended to be a way of life for believers. The essential ethical principle derived from the prophecy is perseverance and loyalty to Christ amidst temptation and suffering.
- Imminent Eschatology: The urgency of this required obedience is driven by the closing clause: “for the time is near.” The knowledge that the next great era of God’s redemptive history is imminent should motivate Christians to live holy, obedient lives.
- Unsealed Message: Furthermore, unlike older prophetic apocalypses, which were commanded to be sealed for a distant future, John is instructed not to seal up the words of the prophecy. This command for immediate proclamation stresses the urgency and the necessity of believers studying and obeying the text now.
In short, the unique promise of blessing acknowledges the challenging nature of Revelation while establishing its authority and compelling the reader/hearer to respond immediately with unwavering loyalty and ethical perseverance in light of Christ’s soon return.