Exegetical and Hermeneutical Commentary of Revelation 5:1

The Vision of Those Who Worship at the Throne of God In Rev 4:1 to Rev 5:14 John the apostle finds himself in the midst of a praise service. No one nor nothing, none of God’s creation, glories in God’s presence here. To know God in proper perspective is to praise Him, which is simply a commitment to, a confession of, the sovereign power and providence of God. Lack of praise is our failure to know and understand God’s sovereignty in our personal lives.

When we praise, we envelope ourselves in God’s throne room, and step out of bounds from the destruction of the devil, who is in this world running to and fro. Praise delivers us from the carnal-mind of doom and bondage to sin. We will note that all through the book of Revelations, the saints are not fighting the battles. God is fighting these battles as the church is praising the Lord and serving Him.

Outline Here is a proposed outline:

1. The Throne of God Rev 4:1-11

2. The Lamb that was Slain Rev 5:1-14

Fuente: Everett’s Study Notes on the Holy Scriptures

Christ, the Lion and the Lamb, Praised with a New Song.

The book sealed with seven seals:

v. 1. And I saw in the right hand of Him that sat on the throne a book written within and on the back side, sealed with seven seals.

v. 2. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book and to loose the seals thereof?

v. 3. And no man in heaven nor in earth, neither under the earth was able to open the book, neither to look thereon.

v. 4. And I wept much because no man was found worthy to open and to read the book, neither to look thereon.

This is a continuation of the second vision and again presents the majesty of God together with His eternal love. A new incident is introduced: And I saw on the right hand of Him that was sitting on the throne a scroll written on the inside and on the back, sealed with seven seals. Not in the clenched hand, but on the open hand of the Lord there lay a scroll, the form in which books were then produced, a long roll of parchment or of sheets of papyrus fastened together. The writing on this scroll covered not only the front, but also the reverse side. But the scroll was not open to be unrolled by any one that chose to do so, but it was sealed, and not only with one seal pressed upon the cord that was passed around the roll, but with seven distinct seals, secure against prying hands and eyes. This book contained the thoughts and works of God as they were to be executed among men, the divine course and counsel in the latter days.

The prophet now relates: And I saw a strong angel proclaiming with a great voice, Who is worthy to open the scroll and to break its seals? All the good angels are powerful spirits, they excel in strength, Psa 103:20. But here it is specifically stated that it was one of the mighty ones of Jehovah that stepped forth with his challenging cry, which was intended to penetrate through the universe and to reach every created being. He wanted to know which man on earth was able to unroll the scroll in the hand of the Lord, after breaking its seals. Only echo answered him: And no one in heaven, nor on earth, nor under the earth was able to open the scroll or have a look at it. No angel from the realms of heaven, no man nor any animal in all the wide world, none of the spirits of darkness, whose abode is commonly placed in the regions beneath the earth, was able to find out and to tell what God had planned in His secret counsels concerning events in the last days of the world. Satan is a mighty spirit and is able to perform many wicked deeds, but only if God permits it. There is no creature familiar with the counsels of the Lord, nor can any man uncover them. John misunderstood the meaning of this fact for a moment: And I wept abundantly because no one was found worthy to open the scroll or to take a look at it. He supposed that prophecy and revelation had ceased forever, that the Lord would never again make known His counsels to men. It was not disappointed curiosity, nor was it weakness of faith which caused the tears of the seer, but only his fervent love for the Church of Christ, which is often obliged to walk through so many dark valleys, with no light from the hills to show the way or to promise help. To this day it is not the weeping Christian that is objectionable to the Lord, but the indifferent church-member.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Rev 5:1

And I saw. As in Rev 4:1, this phrase introduces a new incident in the vision. That which had been witnessed remained, but a further development now takes place. Rev 4:1-11. relates the revelation of the glory of the Triune God (see on Rev 4:2) surrounded by his Church and creation. The glory of Jesus Christ, the Lamb, is now set forth, since he is the only One worthy to receive and declare to his Church the mystery contained in the sealed book. In the right hand; upon the right hand (). That is, lying upon the hand, as it was extended in the act of offering the book to any one who should be able to open and read it. Of him that sat on the throne. The Triune God (see on Rev 4:2). A book written within and on the back side. In Eze 2:9, Eze 2:10 the “roll of a book” is “written within and without;” another of the numerous traces in the Revelation of the influence of the writings of this prophet upon the writer of the Apocalypse, though the picture of the Lamb, which follows in this chapter, imparts a new feature peculiar to St. John’s vision. The roll was inscribed on both sides. Mention is made of such a roll by Pliny, Juvenal, Lucian, Martial, though Grotius connects , “on the back,” with , “sealed,” thus rendering, “written within and sealed on the back.” The fulness of the book, and the guard of seven seals which are opened in succession, denote completeness of revelation (on the number seven as denoting full completion, see on Rev 1:4). This book contained the whole of “the mysteries of the kingdom of heaven” (Mat 13:11). It is noteworthy thatso far as we can gather from the Revelationthe book is never read. The breaking of each seal is accompanied by its own peculiar phenomena, which appear to indicate the nature of the contents. And the opening of the seventh seal especially is attended by a compound series of events; but nowhere are we explicitly informed of the contents of the book. Alford well remarks, “Not its contents, but the gradual steps of access to it, are represented by these visions.” This view seems to be held also by Schleiermacher. Dusterdieck considers that the roll is never read, though the incidents attending the opening of each seal portray a portion of the contents. Wordsworth and Elliott understand that, as each seal is broken, a part of the roll is unrolled and its contents rendered visible; and these contents are symbolically set forth by the events which then take place. According to this view, the whole is a prophecy extending to the end of the world. The popular idea is that the roll was sealed along the edge with seven seals, all visible at the same time. If, as each seal was broken, a portion of the roll could be unfolded, of course only one sealthe outermostcould be visible. This is not, however, inconsistent with St. John’s assertion that there were seven sealsa fact which he might state from his knowledge gained by witnessing the opening of the seven in succession. The truth seems to lie midway between these views. We must remember that the Revelation was vouchsafed to the Church as an encouragement to her members to persevere under much suffering and tribulation, and as a support to their faith, lest they should succumb to the temptation of despair, and, unable to fathom the eternal purposes of God, should doubt his truth or his ability to aid them. But we are nowhere led to believe that it was the intention of God to reveal all things to man, even under the cloak of symbolism or allegory. There is much which must necessarily be withheld until after the end of all earthly things; and, just as no mortal can possibly know the “new name” (Rev 3:12), so no one on earth can receive perfect knowledge of the “mysteries of the kingdom of heaven,” which were symbolically contained in the book, and which, through the intervention of the Lamb, may one day be published; though a portionsufficient for the timewas shadowed forth, at the opening of the seals; which portion, indeed, could never have been given to us except through the Lamb. We understand, therefore, that the book is symbolical of the whole of the mysteries of God; that, as a whole, the contents of the book are not, nor indeed can be, revealed to us while on earth; but that some small but sufficient portion of these mysteries are made known to us by the power of Christ, who will eventually make all things clear hereafter, when we shall know even as we are known (1Co 13:12). The events attending the opening of the seals are therefore a prophecy of the relations of the Church and the world to the end of time. Many opinions have been held as to the antitype of the book. Victorinus thinks it to be the Old Testament, the meaning of which Christ was the first to unlock. And Bede and others consider that the writing within signified the New Testament, and that on the back, the Old. Todd and De Burgh think the roll denotes the office of our Lord, by virtue of which he will judge the world. Sealed with seven seals; sealed down with seven seals; close sealed (Revised Version). Grotius connects , “behind,” with , “sealed down,” thus reading, “written within and sealed down on the back.”

Rev 5:2

And I saw (see on Rev 5:1). A strong angel; , rendered “mighty” in Rev 10:1. Possibly, as De Wette and others think, so called because of higher rankDe Lyra says Gabriel; but probably on account of the great voice, which sounded “as a lion roareth” (Rev 10:3). Proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? with a great voice. “Worthy” is , fit morally, as in Joh 1:27.

Rev 5:3

And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon; no one in the heaven, or on the earth (Revised Version). That is, no one in all creationin heaven, or on earth, or in the place of departed spirits. No one was able “to look thereon” (that is, “to read therein”) as a consequence of no one being fit to open the book.

Rev 5:4

And I wept much (); I burst into tears, and continued weeping. A strong expression in the imperfect tense. Because no man was found worthy to open and to read the book, neither to look thereon. The words, “and to read? should be omitted. They are found in few manuscripts. The equivalent phrase follows, “neither to look thereon.”

Rev 5:5

And one of the elders saith unto me, Weep not. One of the elders, as representing the Church (see on Rev 4:4), bids St. John to take heed to him who was about to disclose to some extent the future of that Church. There is, of course, no indication that any particular individual is signified, though some have striven to identify the elder. Thus De Lyra mentions St. Peter, who was already martyred; others, referred to by De Lyra, say St. Matthew, who, in his Gospel, declares Christ’s power (Mat 28:18). Behold, the Lion of the tribe of Juda. The title is accorded to Christ, in illustration of the following act. The Representative of the royal and victorious tribe of Judah was he who had prevailed to open the book, where others had failed (cf. Gen 40:9, “Judah is a lion’s whelp;” Heb 7:14, “For it is evident that our Lord sprang out of Judah”). The Root of David. The Root of David is a synonym for Stem or Branch (cf. Isa 11:1, “There shall come forth a Rod out of the stem of Jesse, and a Branch shall grow out of his roots;” and Rom 15:12, “Esaias saith, There shall be a Root of Jesse”). Further, Christ may be said to have been the Root of David, by virtue of his pre-existence and his creative power. It is one of the paradoxes of the Incarnation, that he who is the Root of David should also be a Branch. Hath prevailed to open the book; hath conquered (). Not, as the Authorized Version appears to read, that the act of victory consisted in the opening of the book, but the ability to open was a consequence of a former act of victory, viz. the redemption. So in verse 9 the ascription of praise runs, “Thou art worthy because thou wast slain” (on the infinitive epexegetic, see Winer). Some see a reference here to Rev 3:7, “He that openeth, and no man shutteth.” And to loose the seven seals thereof; and the seven seals thereof (Revised Version). Omit “to loose?”

Rev 5:6

And I beheld. Again a new feature of the vision is indicated (see on Rev 5:1). And, lo, in the midst of the throne and of the four beasts, and in the midst of the elders. For a description of the position of the throne and the living beings and the elders, see Rev 4:6. The passage would, perhaps, be more plainly rendered, “Between the throne and the four living creatures on the one hand, and the elders on the other, stood,” etc. The repetition of “in the midst” is a Hebraism (of. Gen 1:4, Gen 1:6, Gen 1:7, LXX.). The Lamb would thus occupy a central position, where he would be visible to all. Stood a Lamb. The Greek word , which is here employed, and which is constantly used throughout the Apocalypse, occurs elsewhere in the New Testament only in Joh 21:15. The Lamb of Joh 1:29 is . This word has therefore been brought forward as an evidence that the writer of the Gospel was not also the writer of the Apocalypse, since, when the word is applied as a title of our Lord, the term differs. But the passage Joh 1:29 is a quotation from Isaiah, and the writer naturally adheres to the form found in the LXX. version in that place. But on other occasions, when he is free to employ his own diction, as in Joh 21:15 and in the Apocalypse, he invariably employs the term . Some have found in the fact that (avalon) is originally a diminutive form of (amnos), a reference to, the lowliness and meekness of our Lord; and they see a contrast in the power indicated by the seven horns. But such interpretations, however helpful and suggestive, are not warranted by anything in the grammar of the word; since, although no doubt originally a diminutive, the word had lost all such force in St. John’s time; so much so, that the varying cases were formed from both words. As it had been Main. We are here confronted with what Stuart calls an “aesthetical difficulty.” How could the Lamb, which was alive, standing, and active, exhibit any appearance which would give St. John the idea that it had been slain? Similarly, in the following verses, how could the Lamb take the book, or the four living beings handle harps and bowls, or the elders play on harps while also holding bowls? In the first place, it is perfectly immaterial to inquire. St. John is not giving a circumstantial narrative of certain historical facts which occurred in the material, sensible world; but he is reproducing ideas conveyed to him in some way (certainly not through the senses), which ideas are symbolical of events occurring in the natural and spiritual worlds, and of the condition of men or bodies of men. Therefore, if we can ascertain what these mental pictures are intended to portray to us, it matters not in what way the ideas were conveyed to the mind of the seer. In the second place, it must be remembered that the whole is a vision; and that although St. John says, “I saw,” in point of fact none of the mental impressions which he obtained were conveyed through the senses. Just as a person relating a dream says, “I saw,” when in reality his eyes had been shut and his senses asleep, so the writer here says, “I saw;” and just as in a dream we receive distinct ideas concerning an object without knowing how or why we know the particular fact, and that, too, when such qualities seem contradictory to others with which the object is invested, and yet no incongruity is apparent to us, so St. John realized that these objects possessed qualities which, in the sensible world, would have been impossible. Having seven horns. Throughout the Bible an emblem of power. Moses blessed the tribe of Joseph in the words, “His horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth” (Deu 33:17). Hannah sang, “Mine horn is exalted” (1Sa 2:1). The seven denotes perfection (see on Rev 1:4; Rev 5:1, etc.). The symbol, therefore, attributes to the Lamb complete power (cf. the words of Christ in Mat 28:18, “All power is given unto me in heaven and in earth”). And seven eyes. The seven eyes symbolize perfect knowledgeomniscience (cf. Zec 4:10, “They shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth;” and 2Ch 16:9, “For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in behalf of them whose heart is perfect towards him”). Which are the seven Spirits of God. “Which” refers to the seven eyes (cf. Rev 1:4, “The seven Spirits which are before his throne;” and Rev 3:1, “He that hath the seven Spirits of God, and the seven stars;” and Rev 4:5, “Seven lamps of fire burning before the throne, which are the seven Spirits of God”). The Holy Ghost, proceeding from the Father and the Son, with his sevenfold gifts, is indicated by these symbols of illumination. For he illuminates and makes brighter those in whom he dwells, and renders clearer to them those things outside themselves, and enables them more fully to appreciate the manifold wisdom of God. Sent forth into all the earth. That is, the seven Spirits are sent forth (; though, as , “the spirits,” are also , “the eyes,” A reads ).

Rev 5:7

And he came and took the book; or, and he came and he hath taken it. “Hath taken” is perfect (), while “came” is the aorist (). If the differ-once is intentionally significant, it renders the description somewhat more vivid. (For the consideration of the question how the Lamb could do this, see on Rev 5:6.) Wordsworth contrasts the spontaneous act of the Lamb in taking the book of his own accord as his right, with the call to St. John to take the little book (Rev 10:8). Out of the right hand. The position of power and honour. He to whom all power was given in heaven and in earth (Mat 28:1-20.) is the only One who can penetrate the mysteries and dispense the power of God’s right hand. Of him that sat upon the throne; of him that sitteth. That is, the Triune God (see on Rev 4:2). The Son in his human capacity, as indicated by his sacrificial form of the Lamb, can take and reveal the mysteries of the eternal Godhead in which he, as God, has part.

Rev 5:8

And when he had taken the book. “Had taken” () is here aorist, not perfect, as in Rev 5:7. The text should probably read, when he took the book; that is to say, the adoration offered coincides in point of time with the act of taking the book. The four beasts and four and twenty elders fell down before the Lamb. The four beasts as representing animated creation; the four and twenty elders as representative of the Church (see on Rev 4:4, Rev 4:6). Having every one of them harps. (On the difficulty of how each one could hold harps and bowls, see on Rev 5:6.) It is possible that the phrase refers only to the elders; for these seem more suitably employed in offering the prayers of the saints than the representatives of all creation. If, however, as Wordsworth considers, the four living beings and the twenty-four elders together symbolize the Church, the phrase would apply to both. The of 1Sa 16:16, 1Sa 16:23 (the of this passage) was played with the hand, and the instrument indicated was probably more of the nature of a guitar than the modern harp. And golden vials full of odours. The Revised Version “bowls” is better than “vials.” The idea is, no doubt, taken from the shallow bowls which were placed upon the golden altar (Exo 30:1-10), and in which incense was burned. The odours are the incense. In the same chapter of Exodus directions are given concerning the preparation and use of the incense, which was always a symbol of prayer, and always offered to God alone (cf. Psa 141:2, “Let my prayer be set forth before thee as incense;” also Luk 1:9, Luk 1:10; Isa 6:3, Isa 6:4). Which are the prayers of saints. The saints; that is, the members of the Church of God. Some authorities consider “vials” the antecedent of” which;” but it seems best to refer “which” to “odours,” though the sense is not materially different, since the former includes the latter.

Rev 5:9

And they sung a new song, saying. They sing; the worship is unceasing. The song is new because it is only now, subsequent to the accomplishment of Christ’s work of redemption, that the song can be sung. It is not” Thou art worthy, for thou wilt redeem,” but “thou didst redeem.” Victorinus says, “It is the preaching of the Old Testament together with that of the New which enables the world to sing a new song.” Thou art worthy to take the book, and to open the seals thereof. (For a consideration of the book, and the opening of it, see on Rev 5:1.) For thou wast slain, and hast redeemed us to God by thy blood. The reason why Christ is worthy. And didst redeem unto God by thy blood out of every kindred, etc. Though the reading “us” is supported by various manuscripts, and similarly the first person is used in Rev 5:10. yet, on the whole, it seems better to omit it, the phrase being taken in a partitve sense”Thou didst redeem unto God by thy blood some out of every kindred, etc., and hast made them, etc., and they shall reign.” Again, “Thou didst purchase us at the price of thy blood” would, perhaps, give the sense more correctly; for such is the force of the words, “in thy blood” ( ). The words point to a particular act performed at a definite time, viz. the death of Christ, by which he repurchased men from sin and Satan for the service of God; the price of the purchase being the shedding of his own blood. The words show, too, that the fruits of the redemption are intended for the whole world; not limited to any chosen nation, though some are excluded by their own act. Out of every kindred, and tongue, and people, and nation. This fourfold classification continually recurs in the Revelation. It includes all the bases of classification of mankind, all the circumstances which separate men, the barriers which were overthrown by the redeeming work of Christ.

Rev 5:10

And hast made us unto our God kings and priests; and didst make them to be unto our God a kingdom and priests. Of those whom thou didst redeem from every nation, thou didst make a kingdom and priests. Wordsworth remarks that these honours conferred upon the redeemed imply duties as well as privileges. They receive the princely honours conferred upon them only on condition that they also become priests, presenting themselves, their souls and bodies, a living sacrifice to God (Rom 12:1, Rom 12:2), and, being a holy priesthood, offering up spiritual sacrifices acceptable to God by Jesus Christ (1Pe 2:5). (On the person of “us,” see on previous verse.) And we shall reign on the earth; or, and they reign on the earth (see on Rev 5:9). The interpretation of this passage will necessarily be influenced to some extent by the view adopted of the millennium (see on Rev 20:1-15.), Those who expect a personal reign of Christ on the earth for a thousand years naturally consider that in this verse reference is made to that period. And if the thousand years be understood to denote the time which elapses between the first and second comings of Christ, that is to say, the present time, the two passagesthat in Rev 20:4 and the one before usmay be connected, and intended to refer to the same time. We have, therefore, to inquire in what sense the word “reign” is used, and how the redeemed can be said to reign on the earth at the present time. In the first place, nothing is more plainly taught us than that Christ’s reigning, his power, and his kingdom on earth are a spiritual reign, a spiritual power, a spiritual kingdom; though the Jews and our Lord’s disciples themselves frequently erred by supposing that his kingdom would be a visible, worldly power. It seems natural, therefore, that if such is the meaning of Christ’s reigning, that of his servants should be of the same nature; and we ought not to err in the same way as the Jews did, by expecting to see the redeemed exercise at any time visible authority over their fellowmen. The redeemed reign, then, spiritually. But it will be well to inquire more fully and exactly what we intend to signify by this expression. The word “reign” is not often used of Christians in the New Testament. In Rom 5:17 we read, “Much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.” And in 1Co 4:8. “And I would to God ye did reign.” In both these places St. Paul seems to intend a reigning over selfan ability to subdue personal passions; a power which comes from the “abundance of grace and of the gift of righteousness” which are mentioned, and which are possessed only by the redeemed, through Jesus Christ. This ability to subdue personal passions and ambitions is what the apostle wishes for the Corinthians, and of which many of them had shown themselves to be destitute, or only possessing in an inadequate degree. It is the truth which is expressed by Solomon in the words, “Better is he that ruleth his spirit than he that taketh a city” (Pro 16:32); and in the words of the Collect for Peace in the Morning Prayer of the Church of England, “Whose service is perfect freedom;” or, as it should be rendered, “Whom to serve is to reign.” The representatives of the Church and of creation, then, adore the Lamb, through whose redeeming act grace may be given to men of every kindred and tongue, to enable them to overcome sin and Satan, and in the freedom of God’s service to reign on earth as kings and conquerors over all unworthy passions. In this way, too, we account for the present tense of the verb, which is most probably the correct reading.

Rev 5:11

And I beheld marks a new feature of the vision, viz. the introduction of the angelic host as taking part in the adoration of the Lamb (see on Rev 4:1). And heard the voice of many angels; a voice. The angels who have “desired to look into” the mystery of the redemption of the world (1Pe 1:12) have now had declared to them “by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord” (Eph 3:10, Eph 3:11); and are thus enabled to join in the song of the redeemed. Round about the throne and the beasts and the elders. The innumerable company of angels encircle the throne and the beasts and the elders. Thus the throne is in the vision seen as occupying the centre, the four living creatures are placed round it in different directions; the elders form the next circle, and the angels enclose the whole. The Lamb is in the midst before the throne (see on Rev 4:6). “Thus,” says Bisping, “the redeemed creation stands nearer to the throne of God than even the angels (see Heb 2:5).” And the number of them was ten thousand times ten thousand, and thousands of thousands. The readings vary here, though the sense of the passage is not affected. After , “elders,

(1) the Authorized and Revised Versions, following , A, B, P, etc., render as above;

(2) 1, Erasmus, Stephens edit. 1550 (though the last probably per errorem), omit “and the number of them was ten thousand times ten thousand;”

(3) Vulgate, both manuscripts and Clementine edition, simply omit “ten thousand times ten thousand;”

(4) 38, Andreas (one manuscript) omit only the last words, “and thousands of thousands.” The number is, of course, not to be taken literally, but as expressive of an exceeding great multitude.

Rev 5:12

Saying with a loud voice; a great voice (Revised Version); , “saying,” is irregular construction, and to be referred to angels as being a nominative understood. Worthy is the Lamb that was slain; that hath been slain (Revised Version). Again, as in Rev 5:9, the worshippers give the reason for considering Christ worthy to receive their adoration. It is because he had been slain and thus redeemed the world. To receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. The sevenfold nature of the adoration attributed to the Lamb is probably indicative of its complete and perfect nature. (On the meaning of , “to receive,” to take as a right what is offered, see Thayer-Grimm.) Power () is the ability to perform which is inherent in one’s nature. Strength () is the attribute by which that power is put into operation; it frequently denotes physical strength. Riches (cf. Joh 1:16, “And of his fulness have all we received;” also Eph 3:8, “The unsearchable riches of Christ;” also Jas 1:17, “Every good gift and every perfect gilt is from above, and cometh down from the Father of lights;” also Act 17:25, “He giveth to all life, and breath, and all things “). The whole sevenfold ascription is spoken as one, only one article being prefixed. In this respect it differs from Rev 4:11 and Rev 7:12, where we have “the glory” and “the honour,” etc. (see on Rev 4:11).

Rev 5:13

And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them; and every created thing which is in the heaven, and on the earth and under the earth, and on the sea, and all things that are in them (Revised Version). All animated creation now joins in the ascription of praise. Those under the earth are probably the “spirits in prison” of 1Pe 3:19, though Vitringa understands the expression to be used of the devils “who unwillingly obey Christ,” and even declare his glory, as in Mar 1:24, “I know thee who thou art, the Holy One of God.” The sea is meant literally; the apostle’s object being.to include all animated beings wheresoever existing. It has been remarked that St. John’s exile at Patmos would render him familiar with the appearance of the sea, and account for its frequent use in the Apocalypse, both literally and symbolically. The things on the sea would signify, not merely ships with their inhabitants, but also those animals in the sea which are known to men by dwelling near the surface. “All things that are in them” serves to render emphatic the universality of the description, as in Exo 20:11 and Psa 146:6, “The Lord made heaven and earth, the sea, and all that in them is.” Heard I saying. “Saying” is masculine, in 10, 13, P, Vulgate, Andr. a, c, Arethas, Primasius. But the neuter, , is read in A, 1, 12, Andr. p, bav. Blessing, and honour, and glory, and power; the blessing, and the honour, and the glory, and the dominion (Revised Version). The Revisers have wisely rendered , “the dominion,” by a different word from , “power,” of verse 12, both of which in the Authorized Version are rendered “power.” The article, too, serves to give greater emphasis, making the expression tantamount to “all blessing,” etc. (see on Rev 4:11). Nothing is signified by the omission of three attributes. The number four is symbolical of the complete creation, and may be used on that account; but probably the omission is to avoid repetition, the four attributes given being typical of the seven just previously uttered. Be unto him that sitteth upon the throne, and unto the Lamb forever and ever. That is, unto the Triune God (see on Rev 4:2). Christ, as having part with the Father and the Holy Ghost in the Godhead, sits upon the throne, and is worthy with them to receive adoration. But in his special character as the Redeemer, he is also singled out to receive the praises of the redeemed.

Rev 5:14

And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth forever and ever. (On the signification of the four beasts as representative of creation, and the four-and-twenty elders as typical of the Church, see on Rev 4:4 and Rev 4:6.) Three stages are marked in the hymn of adoration before this concluding verse:

(1) the four living beings and the four and twenty elders worship the Lamb, and commemorate their redemption by him; they are able to sing “a new song”the song of the redeemed;

(2) the angels join in the worship of the Lamb, ascribing to him the consummation of all perfection;

(3) then all created things praise God and the Lamb. In conclusion, the representatives of redeemed creation once more join in the eucharistic hymn, and prostrate themselves in worship before the Triune God.

This forms the end of one act of the heavenly drama. The opening of the seals now follows, and a description of the attendant circumstances is given.

HOMILETICS

Rev 5:1-14

Continuation of vision.

In the preceding homily we noted that the apostle records five songs. We have already referred to two of them. We now have the three remaining ones before us.

1. The third song is the new songof redemption. Creation being effected, what is to be done with it? Of what events is earth to be the scene and the witness? and what are the developments which Providence has in store? See. In the right hand of him who sits upon the throne there is a booka roll, written within and without (a rare thing, except through pressure of matter, to write on the back of a roll). Writtenby whom? Surely we are left to infer that the writing was that of Jehovah; that the book was his; that in the writing were indicated the things which were to come hereafter, yea, what was to take place on this globe! But this book, with the writing of Jehovah in it as to what shall come to pass, is fast sealed. Seven seals. They must be opened ere the mystery of the future can be told. As yet it is fast wrapped and folded up. Who shall open that book and interpret what is there? The apostle (Rev 5:2) saw a mighty angel, and heard him proclaim “with a loud voice, Who is worthy,” etc.? And no one was worthyfor no one was able, either in heaven or on the earth, neither under the earthto open it or to look into it. No one in all creation! The task is too great for man or angel. Must the roll be ever closed? Is the secret will of God expressed therein to be forever an insoluble riddle? No one responds. There is awful silence; till later on it is broken, but only by the sobs of the weeping John! At length, one of the elders comes. The tears of an apostle are a magnet to him. He can tell more of trials and triumphs than even he who had leaned on Jesus’ breast. “Weep not! The Lion hath prevailed.” Hath conquered? Has there, then, been a conflict ere the book could be opened? At this point a new form, before unnamed, appears. “And a Lamb, standing, as it had been slain” (verse 6). This John had long before heard another point him out, saying, “Behold the Lamb of God!” Since then, that Lamb of God had been made an offering for sin; and now the traces of that self offering are seen in heaven. He, the offered Lamb, comes, full of strength; with an authority all his own he approaches right up to the throne, nearer than all created ones, and takes the book, etc. (verse 7). When he in majesty and might takes the book into his own hands, then the apostle’s tears are dried, and heaven’s silence gives place to song. In the hands of Jesus the seals will give way, and under his mediatorial reign will the will of God be disclosed; i.e. in the hands of Jesus the developments of providence become disclosures of redemption. And lo! at this stage new music is heard. “They are singing a new song” (verse 9). New, for it celebrates a new revelation of God, a new work of God, and a new unfolding of the plans of God. Newever new. It can never become old. It is a song of praise from the living creatures and the redeemed ones to him who was slain for them. Such a song is this as creation could not inspire. Still there is more to follow.

2. The fourth is the “assenting chorus of the host of angels” to the Lamb that was slain (verses 11, 12). We are taught clearly enough, in the fifteenth chapter of Luke, that angels sympathize in the redeeming work of our Lord, and witness his joy when one sinner is saved. How fully in accord with this it is to find them joining with the ransomed and taking up the song, “Worthy is the Lamb that was slain”although from angel voices we miss the most tender, the most touching feature of the heavenly song! Their praise may be more sublime; their love cannot be like ours. Still, the song swells in grandeur.

3. The fifth is the song of all creation to God and the Lamb. (Verse 13.) “Every creature heard I saying unto him that sitteth upon the throne, and unto the Lamb.” All intelligent and holy beings, everywhere, join in a grand concert of praise, alike to the Father and the Son. The love of the Father devised all. The love of the Son undertook, effected, and administered all; and to him, with the Father, shall endless honour be given by an admiring and adoring universe. One burst of harmony fills the courts of heaven. We cannot but feel that we are in the presence of the sublimest scenes that can ever in this state be unfolded to mortal view. In fact, we could not bear more. A fuller disclosure would overwhelm us. As it is, there is enough concealed to quicken our eager expectations; enough revealed to give us several practical principles to work with in the light thereof.

WHAT MAY WE LEARN FROM THIS SUBLIME VISION? Or rather, What are the truths concerning the Divine Being and his plans which lie couched therein? They are many.

1. We see that gathering round the throne, hymning like songs, interested in like themes, are the inhabitants of heaven and the redeemed on and from the earth. There is a oneness of sympathy between them, and all are in full sympathy with God. This is the thought of the fifteenth chapter of Luke.

2. We see that the first and foremost Object of their adoring song is the Triune Jehovah; the Thrice-Holy One. He who sitteth upon the throne is the adorable Centre in whom all holy beings find their everlasting home. God is adored for what he is, as well as praised for what he does. He himself is infinitely greater than all his works.

3. By the highest orders of beings there is seen in creation matter for adoring praise. It is a revelation of God. It is a witness for him. His perfections are written there.

“He formed the seas, he formed the hills,

Made every drop and every dust,

Nature and time with all their wheels,

And pushed them into motion first.”

And whether, in our theories of how things came to be as they are, we are evolutionists or non-evolutionists, whether we side with convulsionists or anti-convulsionists, either way we see matter for jubilation and song. “Thou hast,” etc. There is no atheism in beings higher than we are. The host men on earth are not to be found in the atheists’ camp. “Blessed are the pure in heart: for they will see God” everywhere.

4. Creation expresses only in part the Divine mind. There is a book written, in which are recorded both purpose and plan; and where the earth is looked on as the dwelling place of man, where man is known to have sinned against God, it cannot but be a question of absorbing interestHow will God deal with man? What will be the Divine treatment of sin?

5. It is in our Lord Jesus Christ alone that we are furnished with a key to the workings of providence. He alone can take the book and open its seals. He has accomplished a vast redemptive work. He has undertaken a trust. He has all power in heaven and on earth. In the administration of his work, he unfolds and carries out the plan of God. “The Father loveth the Sou, and hath put all things into his hand.”

6. Through Christ’s prevailing to open the seals, the history of this globe comes to be the history of redemption. Our Lord Jesus Christ presides over all governments, empires, kingdoms, and thrones. He is “Head over all things to his Church,” and subordinates all to the inbringing of his everlasting kingdom to the regeneration of earth, to “making all things new.” Thus creation is but the platform on which redemption stands, and it is destined to witness its crowning glory in the recreation of men in the image of their God! “We, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.” Finally, owing to redemption’s work, a new song of praise is heard in heaven, in which angels and men and “every creature” join. Redemption is the new song for them all.

“The highest angel never saw
So much of God before.”

In creation there is seen the work of his hands. In providential government, the wisdom that controls. In redemption, the grace that saves and the out gushing fulness of a mighty heart that loves! “That was not first which was spiritual, but that which was natural, and after that which was spiritual.” The first creation vivified earth; the second vivified man. And not only so, but the song will be ever new. Its theme will never tire. Its strains will never weary the ear. So long as saved men love to recall how much they owe unto their Lord, so long as they love to contrast what they receive with what they deserve, the song will be ever new to them. And as long as holy beings in all worlds delight to celebrate the noblest disclosures of the heart of God, so long will redemption’s song be new to them all! Note: We need not, we ought not to wait till we get to heaven ere we begin that song. Nay, we cannot. We cannot help singing it now.

“E’er since by faith I saw the stream

Thy flowing wounds supply,

Redeeming love has been my theme,

And shall be till I die!”

HOMILIES BY S. CONWAY

Rev 5:1-14

The adoration of the Lamb.

The theophany of Rev 4:1-11. is continued in this. We are permitted to see more of the high court of heaven, and to witness the purpose of its session, the centre of its adoration, and the transactions in which its members share. We have surveyed the throne and him that sat thereon, the rainbow above the throne, the crystal sea, the burning torches, the elders and the cherubim, and their worship of God. But now the vision is enlarged, and we behold the seven-sealed book, or scroll, held in the right hand of him that sat on the throne; then the coming forth of a mighty angel, who challenges all in that august assembly, and all everywhere, be they who they may, to open the book. Then follows the hush of awful silence, which is the only response the angel’s challenge receives; whereat St. John weeps much. Then is heard the voice of one of the elders, bidding him “Weep not,” and at once the chief portion and purpose of the whole vision is disclosed. St. John sees, fronting the throne and attended, as was he who sat thereon, by the living ones and the elders, the “Lamb as it had been slain.” Strange, incongruous, and almost inconceivable is that figure, with its seven horns and seven eyes. Great painters, as Van Eyck, have tried to portray it, but they have rather lessened than enlarged our conceptions of the truths which the symbol as it stands here in this vision so vividly sets forth. Here, as everywhere in this book, it is the ideas, and not the forms which symbolize them, which are of consequence. And, then, the Lamb is represented as coming and taking the book out of the hand of him that sat upon the throne; whereupon the first adoration of the Lamb takes place. The “living ones” and the elders, each now seen with harp and censer of gold full of odoursthey, together, sing the “new song.” And, lo, on the outskirts of this heavenly scene, gathering round and enclosing the whole, appear now myriads of angels, and they lift up their voices in like holy adoration of the Lamb. And now a third burst of praise, and from a yet more varied and multitudinous choir, is heard by the enraptured seer. From the heavens above, from the earth beneath, and from the regions of the departedfrom those whom the earth covered over in the quiet grave, and those whom the sea had swallowed up,there arose their anthem of praise to God and to the Lamb. And with the united “Amen” of the four living ones and the elders, as they prostrate themselves in worship, this vision of the adoration of the Lamb ends. Observe Christ as

I. THE CENTRE OF ALL REVELATION. We behold him:

1. In his premundane glory. We cannot know, and yet less comprehend, much of this. Only that he came forth from God, was in the beginning with God; that he dwelt in the bosom of the Father, in glory which he had with the Father before the world was. But what words could make this clear to our minds? We wait to understand.

2. In his Incarnation. We trace him from the manger at Bethlehem, all through his earthly life and ministry, to Gethsemane, Calvary, and the tomb. And we see him rising from the dead and afterwards ascending to the right hand of God. But we are permitted also to see him as

II. THE CENTRE OF HEAVENLY ADORATION. See where he is”in the midst of the throne,” standing on that central space immediately in front of the throne, the Centre of all that holy throng, on whom all eyes rest, to whom every knee bows, and every tongue confesses. And what a circle that is! See its members. But he is the Centre; to him their adoring worship is given. Are we in sympathy with this? Is he the Centre of our heart’s worship and love?

III. THE REVEALER AND ADMINISTRATOR OF THE PURPOSES OF GOD.

1. God has such purposes. The book held in his right hand is the symbol thereof. It contains his mind, his will, his decrees. Nothing is left to chance. All is ordered and settled.

2. But that book is sealed. Completely, absolutely; this is the meaning of the seven seals. If one seal were removed, which by man it can never be, but a portion of those purposes would be disclosed. “His ways are past finding out.”

3. But it is essential that that book should be taken and opened. Hence the angelic challenge, and St. John’s tears when none was found to accept that challenge. What would the world be without the revelation of God? We know; for “the dark places of the earth are full of the habitations of cruelty.” Would that we thought more of our own obligation to the revelation of God’s will, that we might, as we ought to, be more eager that others should possess it who now have it not!

4. The Lord Jesus Christ comes forward. There can be no manner of doubt that he is meant. Though described as “the Lion of the tribe of Judah,” yet he is seen as a Lamba little Lamb (), and with the marks of its slaughter yet upon it, the scars and wounds of his sacrifice yet visible. He advances and takes the book. And so we learn that he is the Trustee, the Depositary, the alone Revealer of the Divine will. All truth is in his keeping.

(1) Of prophecy. It was he who opened, and yet opens, the minds of his disciples, that they should understand what was foretold concerning him.

(2) Of the gospel. It is he who shines in our hearts to give the light of the knowledge of God in the face of Jesus Christ. But especially is meant here:

(3) Of providencehow God would deal with the Church, the world, with individual souls. This book discloses all this; he shows to us what God has done and will do.

5. But he is not only the Revealer, but the Administrator of the Divine purposes. As he opens each seal that which he discloses is at once accomplished. He is seen controlling and ruling all. What joy to think of this! For he is

IV. PERFECTLY QUALIFIED TO BE ALL THIS. Observe in the vision his seven horns. This means:

1. He has fulness of power. The horn is the symbol of strength. Hence “seven horns” mean fulness of strength. Christ is “mighty to save.” The gates of hell shall not prevail against him. They will, they do try, as they have long tried, but in vain. For:

2. He has also the fulness of the Spirit. The Lamb was seen with “seven eyes,” and these are explained as denoting the same as the seven torches (Rev 4:5), the seven, that is, the perfect, full, complete power, though diverse in working, of the Spirit of God. For Christ’s victory is to be achieved, not over human bodies, but over human spirits, and his power must and does correspond to the opposition he has to meet. And over all the earth his Spirit goes: has not that Spirit come to us, and when he comes the human spirit ceases to resist, and is blessed in yielding?

3. And he has all right. “Thou art worthy:” so sing all the heavenly choirs.

(1) The Lamb is seen “as it had been slain.” The sacrifice of the Lord Jesus is represented perpetually in Holy Scripture as the righteous ground of our redemption. The forgiveness of man’s sin was to be by no mere gracious letting the guilty go free, let what will come of the Law which he has violated. Not so, but in and by the sacrifice of Christ, the Law was magnified and made honourable; by no means “made void,” but established. We linger not now to explain thisif, indeed, any one can fully explain itbut we simply assert what Scripture everywhere affirms. Moreover:

(2) He is commissioned by God. He receives the book from him. God “sent forth his Son,” “gave his only begotten Son.”

4. And his is fulness of lore. “For thou wast slain, and hast redeemed us by thy blood”this is the overwhelming thought which prostrates the souls of all his redeemed ones in an agony of insolvent gratitude; that he, Son of God, who was with God and was God, that he should have been content to come hither to this thorn-strewn earth of ours, and to live here the life of a poor, meek man, and then to die upon the cross for us”herein is love;” and herein is also his supreme qualification to reveal and administer the will of God.

V. THEREFORE IS THE ADORATION OF THE LAMB. Let us join in it. We shall do so if we remember what he has revealed, and that he is the Administrator of all our affairs.S.C.

Rev 5:5

The mediatorial power of Christ.

“And one of the elders saith,” etc. St. John is first shown Christ as Head of his Church, ruling here on earth. This his first vision. Then he is transported to heaven, and sees the throne set there, and its attendants and their worship. Then the coming forth of the Son of God, and the representation of his mediatorial sovereignty. But first there is the vision of the throne of God, for he is the Source and End of all authority. God was and shall be “all in all.” But his power is seen in this vision as delegated to Christ as Mediator. For this vision

I. SYMBOLIZES THE MEDIATORIAL POWER OF CHRIST. It does this by representing:

1. The Lamb in the act of taking the book out of the hand of him that sat on the throne. Note the book in God’s hand; the challenge of the angel, unanswered; and St. John’s distress thereat. But now the Lamb prevails, etc. The meaning of the book, or roll, is the plan or policy of a state, the will and purpose of a ruler. God speaks of his book; of blotting out names therefrom. Scribes were important personages because of their agency in preparing such decrees. The taking of the book, therefore, is as when a minister of state in our days receives his portfolio; it signifies his commission to know, comprehend, and execute the counsels and decrees therein contained. Thus, as receiving his commission, the vision represents our Lord.

2. The origin of his mediatorial power. It was derived from the Father. Christ ever afiirmed that he “received of the Father,” that he came “not to do his own will, but the will of him that sent him;” Christ was “the Man whom he had ordained;” “God hath spoken unto us by his Son;” “All things are committed unto me of my Father,” etc. The mystery of the Trinity is perhaps insoluble by us, but as to the truth of the doctrine, it pervades, not this vision only, but the whole Bible.

3. The nature of it. The vision represents Christ as One that was capable of, and had suffered, death. He was, therefore, human as well as Divine. His human origin as well as his Divine glory are both shown, and because he was the God-Man he became Mediator between God and man.

4. The exercise of his mediatorial power. This by his taking the book and loosing the seals thereof, whereupon, as each seal is opened, that which he thus discloses is at once begun to be accomplished. The Apocalypse discloses the fate and fortunes of the Church, and of the world as related to it. Information and reserve characterize these disclosures. They tell of a great struggle, in which all creatures engage; that it is for moral ends, and centres round man. Hell and its plans and apparent triumphs are shown; also her overthrow, and at last the full redemption of the Church and the establishment of the kingdom of God. Now, all this Christ not only reveals, but executes. For this he has the seven horns of omnipotent might, and the seven eyes of omniscient wisdom. But it is in their execution that the Divine purposes are fully revealed. As yet we know but parts of them. The apostles only knew the Scriptures when, not before, they were fulfilled. And how vast is:

5. The extent of his power! It is over all physical and all moral natures; over the present and the future; over the grave and death; over angels and devils; over every soul in every land, age, and condition. All are subject unto him. God “left nothing that is not put under him” (1Co 15:1-58.). And:

6. Its final end and completions. It has such an end. The very idea of a “book” is that of something which comes to an end, which is for a definite and limited purpose. Christ must reign, not forever, but “till he bath put all things under his feet.” Then cometh the end (cf. 1Co 15:24-28). The book is a definite thing. The existing systems of grace and providence are not everlasting; they subserve ends beyond and higher than themselves; they are but preliminary and initiative; their completion is yet hidden, and will fill and brighten eternity. Further, the vision

II. EXHIBITS THE BASIS ON WHICH HIS MEDIATORIAL POWER RESTS, He “prevailed,” but by right, not by force; in virtue of his being:

1. The Lion of the tribe of Judah. (Gen 49:9.) Hence his right was from his office, the position it was predicted he should fill. And his life and his conquest over Satan, sin, man, death, all verified the truth of Jacob’s dying prophecy.

2. The Root of David. Hence, by descent also, as Heir of him to whom God’s promises of universal rule had been given. But chiefly because he was:

3. The Lamb slain. Thus the pre-eminent right secured by his atonement is set forth. The Lamb is the Centre of heaven. Hence his cross claims his crown; the sufferings of Christ, the glory that should follow. The term “worthy” is used in reference to this right thus obtained. The cross affirms every principle of moral law. As all creation is for moral ends, so supremely is the cross of Christ. He is worthy because he was slain.

III. REVEALS THE RESULTS CONTEMPLATED BY HIS MEDIATORIAL POWER. They are four.

1. To set forth the glory of the Son of God. See the adoration of the Lamb, how intense, how universal, how unceasing. All things are for him, as they are by him. All men are to “honour the Son, even as they honour the Father.” And by his mediation this glory is secured. He had glory before the world was. But he has far more now, and yet more shall be his. He is seen amid all the confusions and calamities of life to be our one Hope and Stay. “Christ is all and in all,” and so is he glorified.

2. To secure the accomplishment of man’s redemption. “Thou hast redeemed us:” so the heavenly choirs sing over and over again. And Christ has his redeemed. See how the Church is described: as the bride; heir; joint heir with Christ; kings; priests unto God; his body, etc. Yes, Christ hath redeemed us.

3. To demonstrate the unity of the Divine counsels and the progressive character of the Divine works. The mediatorial system is not external to, but part of the system of, the universe. It is essential to its moral order and bound up with all its history. Sin was an inroad upon, and an invasion, violation, and disruption of, the Divine rule. Inevitable if the gift of free will was to be granted as it was; and hence some means for the reparation of this great disaster had to be found, and for the demonstration of the consistency of the wise, the holy, and the all-loving God. All human sin, protracted so awfully and so wearily age after age, is yet but an episode in the course of the Divine administration; like as a war is but an episode in the history of a nation. And the mediation of Christ is the method of God for undoing the evil man’s sin has wrought.

4. To issue in the glory of the Father and to show this as the end and aim of all things. “That God may be all in all:” such is its chief end; as for each one of us, so for all human history, and all the Divine dealings with us in Christ our Lord. Let us by self surrender to Christ fall in with that blessed purpose, and so one day rejoice in its perfect fulfilment. (Adapted from notes of sermon by late Rev. G. Steward, of Newcastle.)S.C.

Rev 5:6

The goings forth of the Holy Ghost.

“The seven Spirits of God which are sent forth,” etc. In all possible ways the Church declares her faith in the Lord Jesus Christ and his redemption. By the name, Christian; by the sacrament of the Holy Supper; by symbolsthe cross everywhere; by her literature, etc. And all this is right; the example of it is given in Scripture, for Christ is the Alpha and Omega of the Bible: “Him first, him last, him midst, and without end.” But this is not all the truth. For it is equally true that the holy and perfect Spirit of God is sent forth into all the earthworking in, upon, for, and around us everywhere. The doctrine is most blessed, and an essential part of the gospel of Christ, though it has not the prominence in our thought or speech that “the truth as it is in Jesus” receives. We do not realize as we should that the Holy Spirit is the Christ within us, and whose coming made it “expedient” that the Christ who in our nature died. for us upon the cross “should go away.” Note

I. THE EVIDENCE FOR THE GOING FORTH OF THE SPIRIT OF GOD. We see the Spirit striving with men in the days of Noah; as yet earlier and more successfullybecause the striving was with matter, not with mindwe see him bringing order out of chaos at the Creation. “Whither shall I go from thy Spirit?” asks the psalmist; “or whither shall I flee from thy presence?” David piteously pleads, “Take not thy Holy Spirit from me!” His presence is recognized in every part of the sacred history, and in the New Testament Pentecost is told of, and the truths concerning him are dwelt upon still more at large. In this Book of Revelation we read once and again of his gracious work (cf. Rev 1:4; Rev 3:1; Rev 4:5; Rev 5:6. Cf. also conclusion of all the letters to the seven Churches, Rev 2:1-29 and Rev 3:1-22.). At Rev 19:10 we are told that “the testimony of Jesus is the spirit of prophecy.” The Holy Spirit confirms the “voice from heaven” (Rev 14:13), which declares, “Blessed are the dead which die in the Lord. Yea, saith the Spirit,” etc. It was under the influence of the Spirit the book was written: “I was in the Spirit,” St. John repeatedly affirms. And at the end of the book the Spirit is heard along with the bride and others, bidding all come and take the water of life freely. Scripture, therefore, does plainly tell of a Spiritthe Spirit of God, “sent forth into all the earth.”

II. THE MANNER OF HIS GOING FORTH. This seen:

1. In nature.

(1) Creation. He is called “the Spirit of life.” “Thou sendest forth thy Spirit, they are created.”

(2) At each returning spring.

2. Amongst men. Here it is that the Divine Spirit’s work may be most manifestly seen.

(1) As a fact, there is much good amongst men who have not been and are not within the circle of the Churchmuch that is lovely and of good report and worthy of all praise. See the laws and literature of ancient nations; and the lives of their noblest men. Who that is acquainted with ancient history will for a moment deny this? And today there is much of good that yet is, formally, without the circle of the Church. No doubt a large part of this is owing to what Carlyle called “a great after shine” of Christianity. The inspiration of many professedly non-Christian moralists is Christian after all. They have unconsciously absorbed it, and then reproduced it as from some other source.

(2) Now, whence comes all this? Many say that “natural goodness” is sufficient to account for it. And that there is some good in every man, we can hardly deny. And we are unable to accept the Augustinian theory that such goodness, being unconnected with faith, “has the nature of sin.” For is not this doctrine perilously near that of which our Lord speaks in Mat 12:24, where his enemies attributed his deeds to the prince of devils? We know of no such thing as natural goodness. How can it coexist with the universal corruption which we confess? But we do know of God as the Source of goodness, and of Satan as the inspirer of evil, and to him we cannot ascribe the goodness of which we are speaking. We therefore look for its source in that going forth of the Spirit of God of which the text tells. Does not all light come from the central sun? The flame that leaps forth from the coal, heated above a certain temperature, and with which we are so familiar, is but latent light liberated at length after having been imprisoned there since the days when it first was radiated from the one central sun. And has not science showed that life only can produce life? Dead matter cannot originate it; it must come from life. And this is true in the realm of moral and spiritual life also. And does not Scripture assert this? St. James says, “Do not err, my beloved brethren, Every good gift cometh down from the Father of lights,” etc. (Jas 1:17). And St. John (i.) tells of “the light that lighteth every man that cometh into the world.” We therefore claim all goodness as due to the going forth, etc.

3. In the Church. Here, of course, it is most of all to be seen. Let the waters of a lake be agitated by any cause, the greatest movements will be seen nearest the point where that which stirred the waters came into contact with them, although the movements will not stay until the whole body of the lake has been more or less affected thereby. And so, because the Church is the point of contact, amid the wide extent of humanity at large, with the blessed power of the Spirit of God, therefore in the Church will his power most of all be seen, though his power goes forth far beyond. In the Church it is seen in all stages of the spiritual lifein conviction, conversion, inward peace, bright hope, growing holiness. And in all the manifestations of that lifetrust, fidelity, charity, zeal, self-denial, love, joy, peace, etc. It is more evidently seen in great spiritual movements like that at Pentecost, in which vast numbers of human hearts are touched, moved, and saved thereby. Then everybody notes it, and asks, “What strange thing is this?” But it may be seen, also, in equally real operation in the case of individuals who, one by one, the Holy Spirit draws to God. And this going forth shall be seen again:

4. At the resurrection. “The Spirit of him that raised up Jesus from the dead shall also quicken your mortal bodies,” etc. (Rom 8:11). Each spring season is God’s perpetual parable of the resurrection. The whence, the whither, and the cause are all portrayed when

“The spring-tide hour
Brings leaf and flower.”

CONCLUSION. If we be askedWhy, if it be so that the Spirit of God thus goes forth, why is the world no better? we can only reply:

1. The higher the life the longer its development demands. What wonder, then, that “the end is not yet”?

2. The Spirit may be resisted; is so. The old fable of the sirens is of everyday fulfilment. The sweet, seductive song of the siren-like world lures souls in myriads to abandon the leading of the Spirit of God. Is it not so? The wonder is, not that so few escape, but that any do. No wonder, therefore, that his work is slow.

3. But it is sure. The Spirit is likened to fireto torches of fire (see Rev 4:1-11.), which will stand the rough blasts of the world and the tempests of sin, and yet burn on. And as fire transforms and strives strenuously till it gains its ends, so we believe the Spirit will, for we “believe in the Holy Ghost.”

4. What reception has he from us? Doubt him not, resist him not, but seek his aid for yourselves, for others, and, as you so do, you will increasingly believe in, see, and rejoice in, the goings forth of the Spirit of God.S.C.

Rev 5:9, Rev 5:12-14

The triple doxology.

In these sublime chapters these doxologies stand out prominently. Note concerning them

I. WHAT IS COMMON TO THEM ALL. They are all ascribed to the Lamb. Exclusively in the first two; united with “him that sitteth on the throne,” in the third; but in all the Lamb is prominent. From this we learn:

1. We cannot render too much honour to Christ. He is seen “in the midst of the throne,” and the Centre of all that heavenly circle, and the Object of their united adoration. We therefore cannot exceed in our worship of him. We scarce know how, we need not know how, to distinguish between him that sitteth on the throne and between him that is in the midst of the throne. The worship of one is the worship of the other, and of the other of the one. Christ is everything to us”all and in all,” as St. Paul affirms, and as this vision shows. The fact is, we cannot worship God without worshipping Christ. No man cometh or can come to the Father but by him. The very thoughts and ideas that we have of God we gain through him. Those varied human expressions concerning God which we find in the Old Testament are but anticipations of the confirmation they were to receive through him who, coming from the Father, should take our nature and so reveal the Father to us.

2. Nor can we think too much of the cross of Christ. It is to him as to the Lamb, the Lamb slain and who hath redeemed us by his blood, that this adoration is given. It is the cross of Christ that speaks peace to the contrite heart, that assures of perfect sympathy the sad and distressed mind, that gives new strength and resolve to the tempted soul. Well does Watts sing

“Oh, the sweet wonders of that cross

On which my Saviour groaned and died!

Her noblest life my spirit draws

From his dear wounds and bleeding side.”

II. WHAT IS PECULIAR TO EACH.

1. The first doxology.

(1) Offered by:

(a) The four living ones. Representative (see previous homily) of perfectly redeemed humanitythe condition in which man shall be when Christ has drawn all men unto him; when he shalt have put all enemies under his feet. They are represented as “four,” to signify the worldwide scope of Christ’s redemption: “They shall come from the north and from the south, from the east and from the west.”

(b) The twenty-four elders. These represent the Church of God. They are twenty-four because of the twenty-four courses of priests (1Ch 24:3-19). They are the instruments by which mankind at large shall be won for God. The manifold wisdom of God is to be made known through, the Church.

(2) By means of:

(a) The outward homage of the body: “they fell down.” The attitude of the body not merely symbolizes, but often assists, the worship of the mind. The posture of reverence is helpful to the feeling of reverence, and therefore is not to be regarded as unimportant.

(b) Music and song. They had “harps,” and they “sung a new song.” Music alone of all the arts is to be perpetuated m heaven. We read not of painting or sculpture, but music and song are there. For music is the utterance of thoughts too deep for words. Much is given to us besides language, to express our thoughtstones, looks, tears, cries, and music also. Moreover, music is symbolical of the life of heaven. As in music so there, there is no self will. Music is only possible by absolute obedience to the laws of harmony. Obedience is its life. And how glorious is that music which is consecrated to God’s praise!

(c) Intercessions for those on earth. This seems to me the significance of the incense-laden censers, the “vials full of odours,” which are spoken of. How can the Lord of love be more truly worshipped than by sympathies, thoughts, and deeds of love? Is it to be imagined that the blessed in heaven cease to care for their poor troubled brethren on earth?that the love they had for them is all gone, evaporated? God forbid! And here it is shown that as here on earth they loved to pray for and with them, so in heaven they do the same (cf. Rev 6:10; cf. also Luk 1:10; Exo 30:36-38). In such intercession Christ sees the fruit of the Spirit he has given them.

(3) On the ground of:

(a) The worthiness of Christ.

(b) The redemption he has wroughtso real, so universal, so costly.

(c) The results of it: “made us kings,” etc. (Rev 5:10).

Such is the first doxology; it is the praise of the redeemed for their redemption. We do not now seem to value it so highly; many other things seem to us more preciouswealth, friends, success, pleasure. But when we see things as they really are, then this gift of gifts, all gifts in one, our redemption, will be prized and praised as now it too seldom is.

2. The second doxology. This, though joined inas how could it be otherwise?by those who sang the first, is more especially that of the angels. In myriads upon myriads they gather round and cry, “Worthy is the Lamb.” Unto these “principalities and powers in the heavenlies” is made known, “by means of the Church,” the manifold wisdom of God (Eph 3:10). These “things” they “desire to look into” (1Pe 1:12). How, then, can they, who rejoice over one sinner brought to repentance (Luk 15:1-32.), fail to be filled with rapture when they behold that which the Lamb slain has done? Therefore to him to whom all this is due they render praise, affirming the certain truth that all the power, the riches of grace, the wisdom, and might, which were conspicuous in man’s redemption, and the honour and glory on account thereof, are to be ascribed to the Lamb. “By grace are ye saved, not of yourselves”such is the reminder the angels give. We are slow to recognize this, and too ready to attribute overmuch to ourselves.

3. The third doxology. (Rev 5:13.) The Church, the angels, have uttered theirs; and now creation, in all her formsman living and dead not excluded, for” those under the earth” (cf. Job 10:21, Job 10:22; Isa 14:9), those who have departed this life and are now in the realm of the shadow of deathare named, and they all unite in this praise (cf. Php 2:10). St. Paul seems to teach (Rom 8:19-23, and especially Rom 8:21), that there shall be a redemption for it alsoa deliverance “from the bondage of corruption.” When we think of the sorrows and sufferings of those creatures of God who have no sins of their own to answer for, being incapable of sin, though not of suffering, it is a blessed revelation that in some form or other unknown to us they shall share in the blessings Christ hath brought. The psalms are full of invocations to creation in its various formsthe seas, the trees, “everything that hath breath,” “all creatures”to “praise the Name of the Lord.” And here in this vision we behold creation, along with angels and redeemed men, uniting in this praise. Who that has heard the marvellous echo of shout or horn amid the Alps does not remember how the sound spreads and travels on further and further, till height and crag and soaring summit seem to hear, and at once give back the sound? So with the adoration of the Lamb, the doxologies of which this chapter tells. They begin, they should, with the redeemed Church and saved man; they are caught up by the myriads of angels, they are heard and repeated by the whole creation of God. How is the reflection forced upon us of the relation in which we stand to this all-glorious redemption. In the fibre of this universal praise dare we reject or trifle with it? What madness! Shall we not embrace it with our whole heart, and seek to know the joy and every blessedness of it more and more, so that at the last, with all the saved, we may fall “down and worship him that liveth forever and ever”? And if we are trusting in Christ, let there be in our lives and on our lips more of praise. Let us not be forever wailing our litanies, but let us learn more of the language of praise. We have been too remiss in this. But whenever we have caught the blessed spirit of these doxologies, how good it has been for us! The devil is eager enough to dishonour Christ: all the more let us be eager to praise.S.C.

HOMILIES BY R. GREEN

Rev 5:1-7

The sealed book.

The homily must be based upon the interpretation. For our guidance we take the view which regards this sealed book as a title deed, the background of the figure being found in Jer 32:6-16. It is the title deed of the purchased possessionthe redeemed inheritancewhich noone has a right to touch or open but him to whom it belongs; concerning whom it may be said, “The right of redemption is thine to buy it.” Concerning “the Lamb,” this is recognized by the song of “the elders:” “Thou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation.” The redemption of men is therefore the ground of the worthiness, the ability, the right to open the book, to loose the seals, to look thereon. “The Lamb that was slain” alone may take the book “out of the right hand of him that sat on the throne.”

I. THE BOOK.

1. Not the book of “the Revelation.”

2. But the roll of the covenantthe title deed.

3. A sealed document. Not representing the hidden nature of its contents. The breaking of the seals not a disclosure. The breaking of the seals coincident with stages in the process of taking possession of the purchased inheritance.

4. The book pertains to the Lamb. To him who is the Lambthe Redeemerbelongs the possession. To him belongs the title deed. He takes possession of his own.

II. THE REDEEMER.

1. The Lamb. “The Lion of the tribe of Judah” is also the Lamb. The latter symbolically representing his sacrificial character. He is the Lamb, as he is the Offering and a Sacrifice.

2. The Lamb appeared “as though it had been slain.” “We have redemption in his blood.” Whatever the Lamb of sacrifice represented he was in the utmost degreea means and a pledge of salvation, an Offering, a Propitiation.

3. But the Lamb liveth again. Thus is presented to the eye of the seer the most cheering of all objectsthe crucified and slain but risen Lord, the Conqueror of death, then of sin and of all that side with sin.

4. He has perfect power: “seven horns.”

5. Perfect, sevenfold, spiritual grace: “seven eyes which are the seven Spirits of God.” He is perfect as a Redeemer. The price of his own blood he has paid: “With thy blood;” “A death having taken place for the redemption of the transgressions that were under the first” and second “covenants;” “How much more shall the blood of Christ!” “Having obtained eternal redemption.”

III. THE REDEEMED INHERITANCE.

1. Men “of every tribe, and tongue, and people, and nation.”

2. Redeemed from alienation, from sin and dispersion.

3. To be a kingdom.

4. Also a priesthood.

5. Exalted to honour: “they shall reign,” even on the earth.

This the one work of him who goeth forth conquering and to conquer. The true Redeemer by price of his blood, by power of his Spirit. Of this redeemed possession he holds the title deed. He only is worthy. He is the rightful heir.R.G.

Rev 5:8-10

The song of the redeemed host.

The triumphant host, the redeemed possession, purchased unto God, give their glory. The whole Church in their representatives give ceaseless praise to him who in humility bare their sins in his own body on the tree.

I. THE SONG OF THE CHURCH IS EVER UNTO, AND IN PRAISE OF, THE LAMB. Never can those harps be unstrung; never can the song of redemption cease to mingle with the song of the universe. Ever will he be “matter of all their praise.”

II. THE SUBJECT OF THE SONG IS THE WORTHINESS OF THE LAMB. “Thou art worthy” to receive and hold the title deed of the inheritance. The possession he has purchased. It is his. His be the title to it. He claims, and justly claims, a redeemed race as his. To this the sealed book is the title deed. The taking possession by power of that which he had purchased by price is the work represented throughout the Revelation.

III. THE SONG IS THE TRIBUTE OF THE REDEEMED HOST TO HIM TO WHOM THEIR REDEMPTION IS DUE. The lowly song of the redeemed stands over against the humiliation of “the Lamb.” His “worthiness” takes the place of the “curse” which he bore. The jeers of the multitude on earth are exchanged for the song of the thankful host in heaven, tie who was slain now liveth forever. Truly he sees the travail of his soul, and is satisfied.

IV. THE SONG REVERTS TO THE GRACIOUS PROCESS OF REDEMPTION.

1. The acknowlodged need. He who confesses Jesus to be a Saviour thereby acknowledges his lost condition.

2. Sacrificial death of the Redeemer: “Thou wast slain.”

3. The redemptive character of his work: “And didst purchase with thy blood.”

4. The redeemed a Divine possession. They are purchased “unto God;” they are made a kingdom and priests “unto God.”

V. THE SONG RISES INTO A JOYFUL RECOGNITION OF THE EXALTED STATE OF THE REDEEMED. Seen:

1. In their relation to God.

2. In their compact union as a kingdom under Divine rule.

3. In their universal priesthood holding its privileged and acknowledged approach unto God.

4. In their elevation to highest dignity in the dominion assigned to them on earth. This last a secret comfort to the persecuted and downtrodden Church. In the final triumph, honour, and glory, the suffering host of God to find its reward.R.G.

Rev 5:11-14

The angelic and universal chorus.

Now the song bursts out beyond the circles of the redeemed host. “The voice of many angels,” even “ten thousand times ten thousand, and thousands of thousands,” bears onwards the same burden of song, “Worthy is the Lamb,” and the chorus is completed only when it is taken up by “every created thing which is in the heaven, and on the earth, and under the earth, and on the sea;” and the song ascribes “the blessing, and the honour, and the glory, and the dominion” unto “him that sitteth on the throne, and unto the Lamb,” and that “forever and ever.”

“The whole creation join in one

To bless the sacred Name

Of him that sits upon the throne,

And to adore the Lamb.”

The vision is propheticit anticipates the final condition, the ultimate triumph of redemption, the ultimate acknowledgment of it. It is the song from the redeemed, and declares the widespread influence of redemption. It is creation’s song. All creatures, “every created thing,” praises the creating and redeeming Lord.

I. IT IS THE UNIVERSAL RECOGNITION OF THE BLESSINGS OF REDEMPTION.

1. The angelic host, forming a semi-chorus, exult in the gracious work of the Lambin which figure must be seen represented the total idea of redemption by “the Lamb of God.” Angels, who desired to “look into” these things, have found in them matter for praise. High above the incidents of the human history rises the image of him to whom all is due.

2. The “great voice” of the many angels “and the living creatures and the elders” is exceeded by that of “every created thing” in heaven, earth, and sea, even “all things that are in them.” This voice of the entire, the grand chorus, the holy seer heard. It was his to discern the beneficent effect of redemption, his to catch the re-echoing song of all things as they praised the holy Name. It stands as the counterpart to “God cursed the ground for man’s sake.” All is ordered and readjusted. The disturbance by sin gives place to the harmony of all creation “in him” in whom all things are “gathered together in one.”

3. All is followed by the solemn “Amen,” the reverent assent of the four living creaturesrepresentatives of all creature life, not excluding the Church.

II. IT IS CREATION‘S TESTIMONY TO THE GLORY OF GOD IS THE REDEMPTION OF MEN.

III. IT IS DECLARATIVE OF THE UNIVERSAL INTEREST IN THE HISTORY OF THE REDEEMED RACE. The angels, who rejoiced over one sinner repenting, rejoice now in the completed work of the universal redemption. They who saw “first the blade,” and sang over it, now behold “the full corn in the ear,” and offer their loudest praise to the Lord of the harvest. Herein is signified the unity of the entire creation. Subtle links bind all in one. Each part is helpful to the other. There is mutual harmony, and there are mutual dependence and relationship. The whole finds its termination in a new act of adoring worship: “The four and twenty elders fell down and worshipped.” As is most meet, the praise of all is paid to him “of whom and to whom and for whom are all things.”

The Church below may learn:

1. The certainty of the final triumph of the Lamb in his own conquering work of redemption.

2. The identification of the work of redemption with the purposes of creation.

3. The duty of praise to God for this his unspeakable gift.

4. The sympathy of the angelic and universal life in the spiritual career of the redeemed.R.G.

HOMILIES BY D. THOMAS

Rev 5:1-5

The government of God.

“And I saw,” etc. Concerning the government of God, observe

I. THAT IT IS CONDUCTED ACCORDING TO A VAST PRECONCERTED PLAN. There was a book, seven pieces of parchment rolled together, and each one sealed, in the hand of him that “sat on the throne.” The Almighty never acts from impulse or caprice, but ever from plan or law. And this plan is truly vast, wonderfully comprehensive. It is “written within” and on the “back side.” This book contains the germs of all booksthe archetypes of all existences, the outlines of all histories. “In thy book all my members were written, when as yet there were none of them.” All that shall happen through the vast futures of individuals, families, nations, worlds, are mapped out on the pages of this wonderful book. The universe in all its parts and complicated movements is but the practical and palpable working out of its contents. The world is God’s great will in action. Predestination is no special doctrine of the Bible; it is written on every part of nature. It includes as truly the motions of an atom as the revolutions of a worldthe growth of a plant as the conversion of a soul. True philosophy, as well as Christianity, resolves everything but sin into the predestination of Infinite Love.

II. THIS VAST PRECONCERTED PLAN IS SEALED IN MYSTERY, Two thoughts are here suggested concerning its mystery.

1. That it transcends all finite intelligence. Some high spirit in the Divine empire is here represented as exclaiming, “Who is worthy to open the book, and too lose the seals thereof?” The question falls on the ear of universal mind, and produces no response; the challenge rings through the creation, and no one accepts it. “No man in heaven; nor in earth, nor under the earth, was able to open the book, neither to look thereon.” I refer this mystery, not to the Creator’s intention, but to the creature’s incapacity. His glory is not in concealing only, but in manifesting. Concealment arises not from any effort on his part, but from the necessary limitations of finite intellect. The deep purposes of the Infinite can never be unsealed and deciphered by the finite. “His judgments are a great deep.”

2. That it is frequently the source of great mental distress. “I wept much, because no man was found worthy to open and to read the book, neither to look thereon.” The most earnest thinkers in all ages have shed many tears in wrestling with some of the

. Man is but the trustee of his wealth; Christ is the Proprietor.

II. BECAUSE HE HAS ENABLED YOU TO PROCURE IT, Why have you wealth more than others? Has it come to you through heirdom, legacy, or your own industry? In either case you have it through Christ. Perhaps you ascribe it to your shrewdness, your industry, your management: but whence came these? All business aptitudes and opportunities are the gift of Christ. All the conditions by which your wealth has been attained are according to his arrangement.

III. BECAUSE HE GIVES YOU THE QUALIFICATIONS TO ENJOY IT. Do you enjoy your wealth?enjoy all the conveniences, comforts, and powers which it imparts? If so, why? All do not. The miser does not, the invalid does not, the idiot does not. Who gave you the unmiserly spirit, the bodily health, the mental capacity, by which you enjoy your riches? All the qualifications that you have for enjoying your property are his gifts.

IV. BECAUSE HE WILL MAKE THE BEST USE OF IT.

1. The best use of it for yourselves. There is no better investment. In truth it is for your sake that Christ wishes you to give it to him. He could have planted churches on every hill, schools in every valley, written his Bible on the broad heavens; but he knew right well that you would be better blest by contributing of your property to the diffusion of his truth. Your contributions to him serve you in many ways.

(1) Serve to test your character. Until you can give freely that which you value most, what evidence have you of your love to him? None.

(2) Serve to detach you from materialism. Wealth tends to materialize the soul. Every contribution to spiritual objects counteracts the tendency. It is another step up the ladder whose foot is deep down in materialism, but whose top reaches to the holy heavens of spirit and love.

(3) Serve to ennoble your character. It is a great thing to be trusted, to be thrown upon your honour. Christ trusts you.

2. The best use of it for the world. When you are gone, Christ’s Church will be here working with the means you have entrusted to it, and working to spread truth, virtue, and happiness through the world. “Worthy is the Lamb to receive riches.” Don’t shirk collections, don’t regard them as trials. Hail them as blessings, and remember that “it is more blessed to give than to receive.”D.T.

Fuente: The Complete Pulpit Commentary

Rev 5:1. And I saw in the right hand, &c. Future events are supposed by St. John, as well as by Daniel and other prophets, in a beautiful figure, to be registered in a book, for the greater certainty of them. This book is in the right hand of God, to denote that as he alone directs the affairs of futurity, so he alone is ableto reveal them. This book, through the abundance of the matter, was written within and on the back side, as the roll of the book which was spread before Ezekiel, (ii. 10.) was written within and without. Lucian, in like manner, mentions books written on the backs, or outer side: see also Juvenal, sat. Rev 1:5. Grotius and others would have it written within and on the back side, sealed, &c. It was sealed to signify that the divine plans were inscrutable, Isa 29:11 and sealed with seven seals, referring to so many signal periods of prophesy. In short, we should conceive of this book, that it was such a one as the ancients used,a volume, or roll of a book, or, more properly a volume, consisting of seven volumes; so that the opening of one seal laid open the contents of only one volume. All creatures are challenged, Rev 5:2 to open the book, and to loose the seven seals thereof; but, Rev 5:3 no one, (, ) in heaven, or earth; or under the earth;neither angels, nor men, nor departed spirits, were any of them qualified to comprehend or communicate the secret designs of God. St. John wept much at the disappointment, Rev 5:4 however, he is comforted, Rev 5:5 with the assurance, that still there was one who had power and authority to reveal and accomplish the counsels of God,the Son of God: and he alone was found worthy to be the great Revealer and Interpreter of his Father’s oracles, Rev 5:6, &c. and he obtainedthis privilege by the merits of his sufferings and death: whereupon, the whole church, Rev 5:8, &c. and all angels, Rev 5:11, &c. and all creatures, Rev 5:13, &c. sing praises to God and the Lamb, for such glorious manifestations of divine providence and grace. All this is by way of preface or introduction, to shew the great dignity, importance, and excellence of the prophesies here delivered.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rev 5:1 . designates not that the book lies “on the right side of the Enthroned One,” and therefore on the throne, as Ebrard thinks, who lays stress upon the fact as to how this peaceful, apparently useless, lying is consistent with its being closed; for this idea, which is of course in itself, and according to the wording, possible, is in conflict with Rev 5:7 , as there the , . . ., because of its express reference to the , Rev 5:1 , does not well admit of the intermediate supposition that the Enthroned One has first taken the book into his right hand. But of course . does not directly mean, “ in the right hand,” [1840] for which no appeal can be made to Rev 17:8 , Rev 20:1 : on the contrary, the correct idea is derived especially from Rev 20:1 , that the Enthroned One holds the book on his (open) hand, offering it, and likewise waiting whether any one will be found worthy to take and open it. [1841]

The thus visible ( ) according to its exterior, even to John, is to be regarded, undoubtedly, a as in Eze 2:9 sq., a book-roll, [1842] which form alone is adapted to its present holy use. Like the book of Ezekiel, this was also an , [1843] viz., written not only , i.e., within, on the surface turned inwardly about the staff, but also , [1844] i.e., on the side turned outwards in unrolling, the ordinarily unwritten side of the parchment. Thus the exceedingly rich contents of the book are indicated, completely comprising [1845] the Divine decrees concerning the future ( , Rev 4:1 ); while the sevenfold sealing [1846] shows that these Divine decrees are a deep, hidden mystery, which can be beheld only by an whose mediator is only the Lamb, since it is his part to open the seals. [1847]

The idea of the book in which the decrees of the Divine government appear written occurs already in Psa 139:16 ; cf. also Exo 32:32 ; Rev 3:5 ; Rev 20:12 . It is only by awkward conjectures that the opinion is obtained, that the is the O. T. [1848] or the entire Holy Scriptures, possibly the N. T. within, and the O. T. without. [1849] Incorrect also is Wetstein: “ The book of divorce from God, written against the Jewish nation, is represented,” a view contradicting every feature both of the more immediate and more remote context. Inapplicable also Schttgen, with whom Hengstenb. agrees: “The book contains the sentence designed against the enemies of the Church.” It is true that this passage, considered by itself, does not yet permit us to recognize the contents and meaning of the book in its details; [1850] yet it must be explained here partially from the meaning of chs. 4 and 5, partly from the organism of the entire Apocalypse from ch. 6, and partly from the meaning of Rev 8:1 , that the book sealed with seven seals could have contained not only what is written from Rev 6:1 to Rev 8:1 , called by Hengstenb. the group of seals, [1851] because Hengstenb. incorrectly affirms that in the entire scene, chs. 4 and 5., nothing else than judgments upon enemies is to be expected, as such are to be represented in the completely closed group of seals in Rev 8:1 . Rather the appearance of the enthroned God, and the entire scene, chs. 4, 5, afford the guaranty that not only enemies are judged, but also friends are blessed, just as both necessarily belong together. To this the consideration must be added, that, according to the clear plan of the Apoc. itself, the so-called group of seals is by no means closed with Rev 8:1 , [1852] nor even with Rev 11:19 , [1853] since from the seventh seal a further development proceeds to the end of the Apoc., [1854] so that the contents of the seventh seal are presented completely only at the end of the book; consequently the contents of this book comprised in seven seals, which is opened by the Lamb, appear to be repeated in the succeeding Apoc. from ch. 6 on, [1855] as John himself [1856] has proclaimed his entire prophetic writing as a revelation communicated to him through Christ. The plain speech, Rev 1:1 and Rev 4:1 , clearly makes known the essential significance in ch. 5

It has been found difficult to assign a place in the book-roll to the seven seals. Grot. (who altogether preposterously combines the with .), Vitr., Wolf, [1857] were of the opinion that the entire book consisted of seven leaves, each with a seal; C. a Lap., De Wette, etc., thought that attached to the book as rolled up were a number of strings, and on them the seven seals were fastened, so that thus each seal could be opened seven times, and the part of the book that had been closed by the same could be read, but at the same time the seals outwardly attached to the volume were visible to John. But all these artificial hypotheses are unnecessary; and the most natural idea, that the seals fastened the end of the leaves rolled about the staff, and thus hindered the unrolling or opening of the book, is without difficulty, provided it be only considered that it does not belong at all to the opening of the seals that a part of the book be unrolled and read, but rather that according to the incomparably more forcible and better view the contents of the book come forth from the loosed seal portrayed in plastic symbols. The revelation concerning the future, described in the book of God, is given to the prophet, as he gazes, in significative images which represent the contents of the book; but there is no reading from the book to him. This mode of presentation, so completely harmonizing with the artistic energy of the writer of the Apoc., has been misunderstood especially by De Wette, as he attempts to explain the circumstance that none other than the Lamb, i.e., Christ, can open the book, by affirming that “with the opening of the book of fate, a sort of fulfilment is combined,” viz., the preparatory carrying out of the Divine decrees in heavenly outlines, as held by the rabbins. [1858] The subject at the loosing of the seals, and the opening of the book, is nothing else than a revelation that is to be given John. [1859]

[1840] Vulg., N. de Lyra, Luther, Vitr.; cf. also Hengstenb.

[1841] Beng. Cf. also De Wette.

[1842] E. Huschke ( Das Buch mit sieben Siegeln in d. Off ., Leipz. u. Dresd., 1860) understands a document folded together, and sealed outwardly in the Roman way by seven witnesses, concerning the O. and N. T. covenant of God with man. But this strange statement is elaborated in its details neither without great artificialness nor many exegetical errors. Ewald and others have declared themselves against it.

[1843] Lucian, Vit. Auction . 9; Plin., L. III., Eph 5 .

[1844] A tergo , “on the back,” Juv., Sat . I. 6. In aversa charta , “on the turned leaf,” Mart. viii. 22.

[1845] Cf. De Wette, Stern, etc.

[1846] Cf. Rev 10:4 , Rev 22:10 ; Isa 29:11 ; Dan 12:4 ; Dan 12:9 .

[1847] Cf. Rev 1:1 .

[1848] Victorin.

[1849] Primas, Beda, Zeger.

[1850] Ebrard.

[1851] Alcas. considers in the same sense the section chs. 6 11.

[1852] Hengstenb.

[1853] Alcas.

[1854] Cf. Introduction, sec. 1.

[1855] Cf. N. de Lyra, C. a Lap., Beng., De Wette, Klief., etc.

[1856] Rev 1:1 .

[1857] Cf . also Ew.

[1858] Maimonid., More Nevoch ., ii. Revelation 6 : “God does nothing until he has seen it in the family above,” in Wetst. on Rev 4:1 .

[1859] Cf. also Hengstenb., Ebrard.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

See Rev 4:1 ff for the passage quote with footnotes.

Rev 5:1. [And I saw.Notice that from the general vision, in the last chapter, of the heavenly Presence of God, the scene is so far only changed that, all that remaining as described, a particular incident is now seen for the first time, and is introduced by . Alford.E. R. C.]

Rev 5:1. On the right hand of Him that sitteth upon the Throne.[See Synoptical View, p. 149]. For a discussion of , in opposition to Ebrards view, see Dsterd., p. 234. [The right hand was open, and the book lay on the open hand. Alford.E. R. C.]

A scroll.The book [scroll], , was in the Hebrew form of a roll (not in the form of a Roman document, as Huschke maintains).

[In answer to the question, What is represented by this Book? Alford presents seven different opinions, which may be condensed as follows: 1. The Old Testament, or the Old and New conjoined (Orig., Euseb., Epiphan., Hippol., Victor., August., Tichon., Bede, Hilary, Jerome, Joachim, Greg, the Great, Haymo, Ansbert). 2. Christ Himself (Hilary [?], Heterius, Paschasius). 3. Libellus repudii a Deo scriptus nationi Judaic (Wetstein). 4. Sententiam a Judice et patribus ejus conscriptus in hortes ecclesi conceptam (Schttgen and Hengstenberg). 5. That part of the Apocalypse which treats of the opening of the seven seals, Revelation 6-11. (Alcasar). 6. The Apocalypse itself (Corn. a-Lap.). 7. Divin providenti concilium et prfinitio, qua apud Se statuit et decrevit facere vel permittere, etc. (Areth., Vitringa, Mede, Ewald, De Wette, Stern, Dsterd., et al.). The last he declares to be, in the main, his own view. See also Synoptical View.E. R. C.]

Within and on the back.The idea of a great leaf-roll, covered with writing on both sides, is here presented. Similar descriptions in classical literature; see in Dsterd. [According to ancient usage, a parchment roll was first written on the inside, and if the inside was filled with writing, then the outside was used, or back part of the roll; and if that also was covered with writing, and the whole available space was occupied, the book was called opistho-graphos (written on the back-side; Lucian, Vit. Auction. 9, Plin. Epist. 3:5). or written in avers cart, Martial, viii. 22. Wordsworth.E. R. C.]

The book [scroll] has no vacant places, for the worlds history is great, and in Heaven everything is foreseen even to the very end. The explanation of the whole passage is by no means as easy as Dsterdieck and others seem to think. It is not easy to demonstrate how a single leaf could be unsealed without the simultaneous loosing of all its seals, or how the loosing of a single seal could have freed only a single division of the leaf.1 And therefore we, with Vitringa (De Wette?) and others, adopt the idea of seven membranes or leaves, of which each one was separately sealed. Further, we reject the view which conceives of the book [scroll] as directly embracing the whole Apocalypse. It of course embraces it implicite, but explicite its contents are exhausted with the sixth chapter, inasmuch as the seventh seal, on being opened, gives place to a new vision and introduces a new group of pictures. We can, indeed, say that as the seven churches preside over the seven seals, so the latter preside over the seven trumpets; nevertheless, not only do trumpets and seals form distinct groups, but the seals, as forms of secrecy or mystery, constitute a perfect antithesis to the trumpets. We must particularly note here the idea of the seal (secrecy and security at once, Isa 29:11, etc.); that of the sevenfold seal (a sevenfold and hence sacred involution of both considerations); the idea of the book [scroll] (Exo 32:32; Psa 139:16, etc.); finally, the idea of the writing on both sides.

The idea that the is the Old Testament (Victorinus), or the whole of Sacred Writ, containing the New Testament within and the Old Testament without (Primas., Bede, Zeger) is founded upon mere guess-work. Duesterdieck. Our comment upon this is that the contents are made known by the unsealing.

Rev 5:2. And I saw a strong angel ().2To the world of Angels the world of the contrast of guilt and grace is a mysterious region (1Pe 1:12). Even to the strong Angels it is mysterious. And an anxiety is felt in the heavenly realms for a solution of this dark enigma of earth. Now, the research of the whole non-Christian spirit-world in regard to the great enigma of the worlds history might itself be called a mighty Angel. The longing of all spirits and all men cannot solve this enigma, and it sends out its demand for a solution into the universe. And hence beneath the unmistakable proclamatory office of the strong Angel, whose voice must pierce the whole world (Vitringa and others), we hear the cry of the entire world of spirits for the coming of the looser of the seals. Without this loosing [Lsung] there can be no complete releasing [Erlsung, redemption], as, on the other hand, the loosing is conditioned by the releasing [or redemption]. According to De Wette and Hofmann, the loosing of the seals is at the same time the execution of that which is sealed. But a great part of the book [scroll] is referable to the economy of the Fathernot to that of the Son: we have reference especially to the red, the black, and the pale horse. Even the Rabbinic declaration: non facit Deus quidquam, donec illud intuitus fuerit in familia superiori, does not lead to the assumption which we have indicated.3

Who is worthy?The history of the world in its eschatological tendency is unsealed only by the perfect ethical power resident in the Lamb.

To open the scroll and to loose the seals of it.Is this a hysteron-proteron (De Wette)? We think not. The undertaking is first spoken of as a whole, and then its details are entered into. And, moreover, it is highly probable that there was something that bound the book [scroll] together as a whole.

Rev 5:3. Or under the earth.All this is in perfect accordance with the real circumstances of the case. The angels know not sin; the spirits in Hades and the demons (under the earth) know not grace; and sinful men know not the depths of the contrast between sin and grace. According to Dsterdieck, the place under the earth denotes, not demons (Vitringa), but only departed souls. Why should demons be excluded, since they, most of all, are positively blind in regard to the issue of things?4

And no one was able.This takes for granted numberless attempts.

Nor even [neither] to look upon it.Dsterdieck: The seeing resultant upon the opening; hence, the seeing, within it. This would be a great deal and would lie beyond the opening, whilst it is intimated that the inspecting precedes the opening. Most creatures dare not so much as look well at the problem, and none thoroughly recognizes it as a Divine book.

Rev 5:4. And I wept much.Hengstenberg, who is apt to see judgment everywhere, has even accused the weeping John of weak faith (p. 302); upon which view Ebrard sarcastically expatiates. It is particularly remarkable that Hengstenberg can conceive of a pusillanimous weeping as compatible with a condition of inspired vision. In this vision, John the Seer sees himself weeping as a bishop, and the weeping bishop has a right to weep. How could he receive a communication concerning the whole history of the worldsa communication which exalted the most terrible things, war, famine, deaths rule in the worlds history, the great martyr history, and the dread trumpet tones of the worlds evening, into one triumphal procession of Christhow could he, we repeat, receive such a disclosure without tears? Perfect faith in the glorified Christ in the centre of the world did not exclude the law that the universal consequences of His glorification must be unfolded in a grand sequence of stages, amid the most painful apostolic and reformatory struggles!5

Rev 5:5. One of the Elders.The spirit of literalism has given birth to unsupported definitions of this Elder as Matthew or Peter (of course it is taken for granted that one or the other of these Apostles is already glorified).

Behold.This, according to Dsterdieck, has reference to the beholding of the Lamb, in Rev 5:6.

The Lion of the Tribe of Judah, the Root of David, hath conquered.John is to see, as he never has done before, the full consequence of Christs victory in its relation to the grand enigma of the worlds history.

Interpretations: 1. Christ has obtained the power of opening the book (, Bengel, Ewald and others). 2. Absoluteness of Christs victory (Ebrard and others).

The text is, however, no mere declaration of Christs worthiness to open the book. The opening of all seals is the consequence of absolute victory. For the sealing is a judgment, ensuant upon the darkening of the mystery of the world into an obscure and forbidding enigma by sin.6 Consequently, victory over the power of darkness is the condition of the loosing of the seals.

The Lion of the Tribe of Judah.The promise of the Protevangel to the effect that the Seed of the woman should crush the serpents head, was further modified by the prophecy which constituted Judah the typical conqueror, the victorious Lion (Gen 49:9). The fact that in the passage cited Judah was designated merely as a type, is brought out in our text by the additional clause: the Root of David. These latter words are expressive of the further explication of the type, in respect of its genealogical kernel, in David, the warlike and victorious prince; in other words, it is intimated, that the Incarnation of Christ was the innermost motive power of the Christological significancy of David (Isa 11:10), and consequently that the type of the Lion of Judah has found its true fulfillment.

The whole designation of Christ is a profound Christological saying, which neither refers alone to the human descent of the Saviour (Dsterdieck), nor to His Divine nature simply (Calov.). A reference to the hewn-down stem of the Davidic house, in accordance with Isa 11:1, is applicable here only as a collateral thought. [Alford thus comments: The root of David (comp. Rom 15:12 with Isa 11:1; Isa 11:10), i. e. the branch or sucker come up from the ancient root, and so representing it: not as Calov., al., the Divine root which brought forth David, to which Vitringa also approaches very near: for the evident design here is to set forth Christ as sprung from the tribe of Judah and lineage of David, and His victory as His exaltation through suffering.E. R. C.].

Rev 5:6. And I saw [Lange: And lo7] in the midst of the Throne.[See Synoptical View, p. 149]. The vision of the Seer expands, and lo! Christ appears, in wondrous contrast to the ideas which a Judaistic conception of the Lion of Judah, the ideal David, might entertain. This contrast is strikingly brought out (after Bengel) by Ebrard: Now comes this Lion, the Mighty One, Whom none is able to resist,the Victor par excellence. How terrible must be His aspect! But lo! a Lamb () appears in the stead of the Lion, and that . This is the battle whereby the Lion has overcome, viz.: that He has suffered Himself to be slain as a Lamb. It is only in the omnipotence of all-suffering love that the greatness of Omnipotence could be proved.

Superfluous interpretations of the diminutive see cited by Dsterdieck. [The use of , the diminutive, as applied to our Lord, is peculiar to the Apocalypse. It is difficult to say what precise idea is meant to be conveyed by this form possibly, as De W., it may be to put forward more prominently the idea of meekness and innocence. Alford. As there was manifestly an intended contrast between the announced Lion and the appearing Lamb, may it not have been intended to bring out more vividly, not merely His meekness and innocence, but His extreme natural feebleness?E. R. C.]

The Lamb stands in the middle of the space enclosed, on the inner side, by the Throne and the four Life-forms [Living-beings], and on the outer side by the circle of Elders. Thus Dsterdieck, De Wette, Hengstenberg, whilst Ebrard, on the other hand, conceives of the Lamb as seated in the midst of the Throne, and also in the midst of the circle of Elders. A truly monstrous idea, observes Dsterd., who justly cites the Hebrew .8 This arrangement moreover, distinctly proves that the four Life-forms are not four representatives of the creature, but that they can be only four Ground-forms of the Divine governance which is embraced in the Lamb, as are also the Seven Spirits which, therefore, likewise stand between God and Christ.9) [The words ( ) seem to indicate the middle point before the Throne; whether on the glassy sea (De Wette) or not does not appear; but certainly not on the Throne, from what follows in the next verse. is repeated as in Lev 27:12; Lev 27:14. Alford.E. R. C.]

[Standing.The Lamb is here represented as standing, as having been slain (comp. Isa 53:7; Jer 11:19). Although Christ was slain, yet He stands. He was not overthrown. On the contrary, by falling He stood. Wordsworth.E. R. C.]

As it had been slain.Dsterdieck, in accordance with many others: As one whose still visible scars indicate its having once been slain. The completion of the Biblical delineation of the Lamb, see Rev 1:18.

Seven horns and seven eyes.See the Synoptical View [p. 149]. Comp. the Concordances. Seven world-historical manifestations of Christ in forms of power; seven world-historical manifestations in forms of spirit (the Lights). Against the combination made by Bede and others, according to whom the seven horns as well as the seven eyes are included in the explanationwhich are the Seven Spirits, etc.see Dsterd., p. 242. The Spirits here do, undoubtedly, seem to be manifestations of the spiritual life of Christ in the narrower sense of the term, and should, we think, be apprehended as Spirits of truth, knowledge. In accordance with their position in Revelation 1., however, they also represent the specific mighty governance of Christ; 10; Michael, among the Archangels, appears as the symbol of His mighty rule. The septenary denotes perfect holy working, as the number three is significant of holy being.

Sent forth.See Zec 4:10.

[Seven horns.The horn is the well-known emblem of might; comp. 1Sa 2:20; 1Ki 22:11; Psa 112:9; Psa 148:14; Dan 7:7; Dan 7:20 sqq., Rev 8:3 sqq.; Rev 17:3 sqq. The perfect number seven represents that all power is given unto Him in Heaven and earth, Mat 28:18. And seven eyes, etc., which eyes represent the watchful, active operation of Gods Spirit poured forth through the death and by the victory of the Lamb, upon all flesh and all creation. The weight of the whole sentence lies in the predicative anarthrous participle, . As the seven burning lamps before the Throne represented the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same Spirit in His sevenfold perfection, profluent, so to speak, from the incarnate Redeemer; busied in His world-wide energy; the very word reminding us of the Apostolic work and Church. Alford.E. R. C.]

Rev 5:7. And He came.Expressive of the calmest decision and certainty. Since the great action of the Lamb is in question, can not be reduced to a passive receiving. has in general in the New Testament a considerable ethical weight.

Rev 5:8. When He had taken; .[See Synoptical View, p. 149.]

In11 place of the antiphony, Revelation 4. [8, 11], sustained by the four Living-beings and the Elders, in praise of the Creator and the creation, we have here a three-fold choral song in glorification of the Redeemer, the Redemption, and that transfiguration of the obscure and gloomy history of the world issuing from the Redemption. The order of succession in this chorus is very significant. First resounds the song of praise of the four Life-forms [Living-beings] and the Elders; then the song of the Angels (Eph 3:10; 1Pe 1:12); after that the song of all creatures (Psalms 148; Romans 8). If the four Life-forms [Living-beings] were representatives of nature, nature would here twice strike up the song of praise, in one case in advance of the Angels. It may, indeed, be questioned: how can the four Life-forms [Living-beings] fall down before the Lamb if they denote Fundamental Forms of the Divine governance? But we might also query: how can Christ send forth the Seven Spirits that yet do stand between God and Him? All these manifestations, however, are, as individual forms of revelation, subordinated to the Lamb in His unity and in the unity of His highest decisive deed; and that with the expression of the freest homage. And the real beginning of every creaturely song of praise must proceed from Divine operations themselves.

[Fell down before the Lamb.They render to Him Divine honor; comp. Rev 4:10.E. R. C.]

Having every one a harp [lute].The playing upon the cither or harp is limited to the Elders; the Greek reads: . On the difference between the cither and the harp, see Winer, Musical Instruments. See Rev 14:2; Rev 15:2. [Also Kittos Cyclopdia, and Smiths Dict. of the Bible.E. R. C.]

And golden vials12 full of incense.Each cither, or lute, is proportioned to the individual who holds it, and belongs to him alone; the golden vials are alike; hence the plural in the case of the latter, though each might have his vial as well as his lute. These vials are full of incense, and the explanation reads: . Though may by attraction relate to is more probable that its reference is to the vials, since these forms, these measures of precious metal (intrinsic value) are an essential part of the matter. [ might well have for its antecedent, being feminine to suit below; but it is perhaps more likely that is its antecedenteach vial being full of incense. Alford. So also Wordsworth. Far more natural does it seem to refer the , with Barnes, to , thus bringing the passage into correspondence with Psa 141:2, Let my prayer be set before Thee as incense, and with the apparent meaning of the incense offered in the Temple.E. R. C.]

Here, too, commentators violate common sense in the effort to grasp both items [the harp and the vial] at once. Ebrard: The is supported by the knees and operated upon by one hand (without its falling?), whilst the other presents the . Dsterdieck: In the right hand the vial, whilst the left holds the cither. How then could they play? The like arrangements of Biblical facts are of frequent occurrence; for instance, De Wette makes the Lamb stand on the sea of glass. Symbolism gives both attributes to the Elders without insisting upon the idea that each one manages both harp and vial at each and every instant. Hengstenberg remarks that the harps, in conjunction with the songs of praise, refer chiefly to praise, and the golden vials to supplicatory prayers.

On the ungrounded application of the passage to the establishment of the Catholic doctrine of the intercession of saints, or to the support of the practice of invoking their intercession, compare Dsterdieck, p. 244. Luther did not deny, he says, that the members of the Church Triumphant pray for those of the Church Militant. The text, however, does not exactly bear upon this point.13 That which we gather from the words under examination, is that the prayers of the saints on earth are inclosed in the holy measure of the golden vials; that they are by the ideal Church divested of their earthly, unbounded, and immoderate affections. As God beholds all mankind in the most special sense in Christ, so, too, He views the earthly Church in the light of the ideal Church, which is its aim. It is justly remarked, in this connection, that the twenty-four Elders are symbolical forms.14 On the other hand, the view of Hengstenberg and Bengel, who understand the saints already in Heaven to be included in our passage, is productive of confusion.

In reference to these prayers, the posture of the Elders is different from that of the Angel with the censer, Rev 8:3. That Angel seems to gather the prayers of the saints together, and to supplement them precisely as the Holy Ghost is declared to do in Rom 8:28. The prayers are thus made perfectly acceptable, and hence the same exalted Angel takes charge of the granting of them, filling the emptied censer with fire from the altar, i. e., with flames of the Divine judgment of the Spirit, and pouring its contents upon the eartha proceeding productive of voices, and thunders, and lightnings, and earthquake, stirring forces which promote the process of consummation going on in the earth.

Rev 5:9-14. [See under Rev 5:8, p. 158.] Let us first compare this first choir with the second and third, and then examine the three anthems.

The second choir is composed of Angels, the heavenly host (1Ki 22:19). And I beheld and heard, says the Seer. This does not mean: he saw, that is, he heard; but it probably indicates that the survey of the infinite array of spirits recedes behind the distinct perception of their song. The circular arrangement of this celestial army first demands our notice; all of the vast array are related to the little inner circle, that centre of the history of salvation. Observe next their infinite number: myriads consisting of myriads, and thousands consisting of thousands. According to Bengel, the addition of the smaller numeral denotes a limitation of the whole number; according to Hengstenberg, it indicates that distinctions vanish in the case of immense numbers. Dsterdieck, on the other hand, says: The anti-climax (comp. Psa 68:17) signifies that the first and greater number is not sufficient.

Rev 5:13. And every creature.[The chorus of assenting praise from creation itself. Alford.E. R. C.] The third choir is formed of the sphere of creatures generally, in four divisions or regions (Bengel). The three-fold. division in Php 2:10 has reference exclusively to the spirit world; the four-fold division here, with its world-numeral, relates to creatures in general. As the spirit-world is already represented in the first two choirs, we cannot, with Alcasar, regard the term in Heaven as referring to Christians. As the song of praise of this choir is a matter-of-fact one, -Lapides explanation, to the effect that sun, moon and stars are meant (included), is not to be rejected. The heavenly beings, as well as beatified saints (Dsterd.), are represented in the first and second choirs. In respect to the earth, Dsterdieck regards all other creatures as intended together with men. It is justly denied that demons (Vitringa) are here denoted by the creatures under the earth; reference is had to the realms of the dead [to Hades, where demons are not (see Excursus on Hades, p. 364 sqq.)E. R. C.].

Upon the sea.On Patmos John had a lively view of creatures which live upon the sea rather than in it; we have reference particularly to sea birds, and flying fish.

The first choir [Rev 5:9-10] represents the whole knowledge of the New Testament, and magnifies it in a new song. From the wording of the song it would seem that the four Life-forms joined in it. As, however, the anthem is sung to the music of the harps, and the harps are the property of the Elders, the above assumption becomes somewhat dubious. But then the question arises: how can the Elders sing of the redemption without including themselves if they too have a part in it? Be it observed that an Apocalyptic Heaven-picture always has reference to a subsequent earth-picture. Thus our song of praise relates to Revelation 6, especially to the Martyrs amid the sufferings of the earthly time. They are ransomed to God with the blood of the Lamb by the redemption. And these very ones who in the earth-picture appear under the altar as souls of the slain, crying for recompense, appear in the Heaven-picture as the Kingdom of God, the Kingdom of true Christian kings who already (dynamically) reign upon earthnot merely shall reign ( in accordance with Cod. A. etc.15). They reign on earth as Gods Kingdom, but not as individual kings: yet their common rule on earth is mediated by their individual priesthood.16 As a matter of course, the Elders do not exclude themselves from the redemption; their expression, however, is concrete in reference to the Church Militant on earth.17 The worthiness of the Lamb to unseal the book [scroll] is deduced from His redemptive act; and justly so, for it alone solves the enigmas of the worlds history. [Is not the reason rather, that, by His redemptive act, He has conquered to become Head over all things (comp. Php 2:8-9; Eph 1:20-22)?E. R. C.]

The Elders sing a new song18 (sing), for the redemption is a matter of their enraptured experience. The Angels, on the other hand, are moved by adoration and sympathy; therefore they say with a loud voice, in a sort of recitative, as we understand it. The collective creatures of the universe, again, are simply described as saying. This saying is, of course, also dexological.

Again, the song of the Angels [Rev 5:12] is in harmony with their stand point. For them, the idea of the redemption recedes behind that of holy suffering. Because the Lamb was slain, i. e. humbled Himself to such a degree, He is worthy to receive majesty (i. e. glory and dominion) in the spiritual world such as is exalted far above that which is possessed by even them, the Angels (Ephesians 1; Philippians 2). This majesty unfolds itself in three predicates of inner essence and three of outward appearance. The exalted Christ is, in the first place, rich in life; secondly, He is the wise Governor of His great Kingdom; and, thirdly, He possesses all requisite power. Hence, in the first place, He is worthy of all infinite honor; secondly, His dominion is an apparent spiritual glory; and, thirdly, His praise is sung by the whole world of spirits.19

The song of the creature-world rightly refers to the Creator, Him who sitteth upon the Throne. But even the creature-world is acquainted with Christs import to the creation. For it, however, the death of Christ recedes, giving place to the calm ground-tone of His Logos rule. He is magnified with the Enthroned One as the Lamb. And in harmony with the world-numeral four, the creatures utter four eulogies.

The sublimest doxology of all is the ascription of praise [blessing] in the region of conscious creatures. Next comes the ascription of honor from all living things. Next, the loveliness and magnificence of all beautiful creations in the Cosmos [glory]. The conclusion is formed by the glorification of Gods power in the whole universe. And thus it is to be into the ons of the ons, say the creatures. They speak thus, first, because they are under the law of temporality, and have a sense of the greatness of eternity; and, secondly, because they are destined to an eternal development reaching into the ons.

Finally, it is exceedingly significant that the four Life-forms [Living-beings] utter an Amen to the whole heavenly cultus, while the twenty-four Elders, falling down, are plunged in adoration.
In regard to the seven eulogies of the Angels, Bengel thinks that they should be uttered like one single word, on account of the one article at the beginning; he also regards them as referring to the seven seals. We prefer to take them as different views of the spirit-world.
The hypothesis that the four Life-forms utter the Amen on account of their comparatively meaner position (an idea of Hengstenbergs) needs but a passing mention.

[Additional Note on the Living-Beings (Rev 4:6).It is generally conceded, that the are the same as the heavenly Cherubim of the Old Testament. Not only is the term () the one that is employed by Ezekiel, Rev 1:5 (LXX.), to designate those whom he afterwards declared to be the Cherubim, Rev 10:1 sqq., etc.; but the general appearance, the position, and the office of the Living-beings of both Testaments are the same (comp. Rev 4:6-8; Eze 1:5-10; Eze 10:1 sqq. See also the description of the Seraphim, Isa 6:2-3, with whom many of the most judicious commentators identify them). On the subject of their nature, however, there is great diversity of opinion. It is generally agreed that they are Mediate symbols; but beyond this there is unexampled diversity. They have been explained as1. Individual-mediate symbols of (1) the Four Evangelists, (2) the Four greatest Fathers of the Church, etc. 2. Classical symbols of (1) the Church Militant (Mede and Elliot), (2) the Ministers of the Church on earth (Daubuz), (3) eminent Ministers and Teachers of every Age (Vitringa), (4) glorified Saints who have been raised to special eminence (Lord), (5) Saints who are to attend Jehovah as Assessors in the Judgment (Hammond), (6) the Church Triumphant (Bush), (7) the forms of animated nature (Alford). 3. Aberrant symbols of (1) Divine Attributes (Stuart), (2) the Four Cardinal Virtues, (3) the Four Fundamental Forms of Divine Government (Lange), etc.

This diversity indicates utter uncertainty in the mind of commentators as to the Scriptural idea of the Cherubim. This uncertainty, in the judgment of the Am. Ed., is due primarily to the corrupted form of the doxology in Rev 5:9-10; and is itself, in great measure, the cause (not the result) of that confusion of thought which prevails in the Church on the entire subject of Symbolism. The effort will be made to show the truth of both these positions.20

It will be generally admitted, that the apparent force, not only of the Heaven-scene set forth in chs. 4, 5 but of the language and descriptions of the entire Apocalypse is (1) to place the Living-beings on the same platform as to reality of existence with the Elders and Angels (if these are symbols, then are the symbols; if these are real persons, then so are the ); and (2) to suggest the idea, in reference to all these objects, that they are heavenly Persons. (The idea that the Angels and the Cherubim are persons seems also to be implied throughout the Old Testament; the Elders, at least by that name, are not mentioned therein.) Whilst, however, it is generally conceded that the Angels and Elders are persons, it is also generally held that the are mere symbols. Whence arises this apparently unauthorized variance?

This question cannot be answered by a reference to the admitted fact that the objects immediately beheld by the Seer (the simulacra) were symbols. This, in a sense, is true; but (1) it was also true in the case of the Angels and the Elders; it consequently does not explain the variance; and (2) it is not true that the simulacra beheld by John were symbols in the sense in which that term is ordinarily employedin the sense, for instance, in which the Lamb was the symbol of Jesus. There is an ambiguity here, resulting from the generally unappreciated fact that there are two essentially distinct classes of symbols. A moments reflection should convince any man that whilst the Lamb was a symbol of Christ, there was back of this in the vision of the Lamb itself, the same distinction of simulacrum and object of representation that existed in the vision of the . In the vision of the Lamb not only was there a double symbolization, but a symbol of one class was charged upon that of another. The meaning of the writer may be made clear by the following diagram:

JOHN SAW

I. A simulacrum, representing an Angel. .

II. A simulacrum, representing a Lamb, representing Christ.

By this diagram the fact and importance of the distinction between Immediate and Mediate symbols, presented in the Preliminary Note, p. 146, is made visibly manifest. In ordinary language (and in ordinary thought) the simulacrum drops entirely out of view, and the Seer is said to behold, not the simulacrum, but the object it represents.

Nor can the variance be explained by a reference to the probable fact that the simulacra of the were ideal as to form. It is probable that the simulacra of the Angels were also ideal; and it is certain that the undescribed Form upon the Throne was sowe do not thence conclude that the Blessed One whom that Form indicated (Rev 4:2-3) must have been a Symbol. (And here becomes manifest the importance of the distinction between Similar and Ideal Symbols. See p. 146.)

Nor, again, is it in the least supported (not to say explained) by the admitted fact that mere (Mediate) Symbols are introduced into the Heaven-sceneas, for instance, the Lamps symbolizing the Holy Spirit, and the Lamb representing Christ; for (1) these are not associated with the Angels, Elders, and , as the Angels, Elders, and are associated with each other; and (2) the symbol of the Lamps was declared to be a symbol by the fact that it was explained, and that of the Lamb, the previously recognized symbol of Christ, needed no explanationin the case of the there is no intimation, either in this narrative, or any where else in the Scriptures, that they symbolized any thing.

The only satisfactory explanation of the variance is the one suggested above, viz.: that if the did take part in a doxology that ascribed their redemption to Christ, whatever be the apparent force of the implications of Scripture to the contrary, they must be symbols either of individual redeemed men, or of classes of redeemed men. And so, in effect, commentators must have argued in the days when the text of the Recepta was universally accepted. And thus the idea became established in the Church that the Cherubim, the , could not be heavenly personsthat they must be mere symbols.

But what do they symbolize? On this point there is not the slightest intimation given in the Word of God. The whole matter seems relegated to the imagination of commentators. The proof of these assertions is to be found, not only in the multitudinous and contradictory explanations given by able men, but in the entire lack of Scriptural evidence adduced as supporting any specific view. On the platform of the Recepta, the are the Sphynx of the Bible.

It should here be observed that the very necessity of adopting a conclusion in this important instance, in the face of the apparent implications of the language and scenic descriptions of the Scripture, together with the entire lack of Scriptural explanation of the (supposed) symbol, necessarily precludes any true scientific investigation of the subject of Symbolism. Such an investigation can be made only on the basis of those implications which the compelled conclusion virtually declares to be deceptive, and of those explanations which in the most important instance manifestly do not exist. The idea that the are mere Symbols plunges the whole subject of Symbolism into inextricable confusionit involves the further idea that the entire symbolization of the Scripture is without order, at least without order discoverable by us.

It may, however, be remarked by some that our author is free from the alleged trammels of the Recepta; he accepts as genuine that form of the doxology which does not imply that those who united in it had any necessary connection with the redeemed race, and yet he regards the Living-beings as Symbols. In answer it may be said, that every observer of the course of human thought must have perceived that a generally established idea will often, in measure, linger, even in the mightiest minds, after the foundation on which it was reared has been swept away. To this, it is with the greatest deference suggested, may be due the position of Lange on this subject. He saw clearly (the fact is patent) that the correction of the doxology released him from the necessity of regarding the as symbols of human beings, and he took a forward step; but, reared under the influence of the universally accepted idea that the Living-beings must be mere symbols, and not perceiving the concealed truth, that the corrected doxology logically releases from this position also, he failed to take a second. The step he has taken is a mighty one in advance. It is preparatory, if not essential, to another, viz., that the are not Symbols at allnot Symbols of the Fundamental Forms of Divine Government, but personal Ministers thereof. This view, which subsidizes all of truth that our author has with so much power and beauty elaborated, is respectfully submitted for consideration. It is submitted in the belief that, upon reflection, it will be seen to be, not only more consistent with the apparent force of Scripture language and description than the one presented by Lange, but also absolutely essential to a consistent scientific scheme of the great subject of Scripture Symbolism.

The ideal forms of these glorious ministers of Jehovah, who stand nearest the Throne, are doubtless symbolic. So far as those forms are common to all, they are doubtless symbolic of their common attributes of knowledge, wisdom, and power; and so far as they are peculiar, they are representative of their peculiar characteristics and ministries. The question is suggested for consideration, whether the key to their respective ministries (ministries in accordance with their characteristics, as symbolized by their personal appearance) may not be found in the characteristics of the four seals, at the opening of which they respectively officiated. (See foot-note on p. 179).
In conclusion, it may be remarked, concerning the number four attributed to them, that two hypotheses are possible. The first, that it is natural, i. e., indicative of the actual number of these heavenly Ministers in the realms of Nature; the second, that it is ideal, drawn from the precedent symbolic number of nature (four), and thus symbolic of their relation to nature. The judgment of the writer inclines to the adoption of the former of these, both because of the relation of the to the first four seals, and because this view manifestly presents a reason why four should have been selected as the number of nature.E. R. C.]

Footnotes:

[1][See foot-note on p. 149.E. R. C.]

[2][The epithet is by no means superfluous, but corresponds to the below, which, as appears by what followed, penetrated Heaven and earth and HadesAlford. This is one of the passages which indicate that there are grades of angelic beings.E. R. C.]

[3][That the loosing involved the symbolic execution of that which was sealed, seems to be clear. John beheld in vision (by symbols) that which was afterwards to be (in reality); (comp. Rev 4:1 with the frequent recurrence of ). The fact stated by Lange cannot invalidate this conclusion. The economy of the Father was, so to speak, the platform on which the actions of the Son were wrought; in order to the unfolding of the latter there must have been, of necessity, an unfolding, to some degree, of the former, just as in the unfolding of a writing there must be the unfolding of the parchment on which it is inscribed.E. R. C]

[4][See Excursus on Hades, p. 364 sqq.E. R. C.]

[5][As in the Synoptical View, Lange here takes for granted that the Seer knew before the disclosure. He wept, not because of the woes that were to be (of these as yet he knew nothing), but because no one was found worthy to open the sealsto make the disclosure. See Synoptical View and foot note, p. 149.E. R. C.]

[6][What is the proof of this assertion? And if it be true in reference to men, how came the scroll to be sealed in reference to sinless angels? It should be remarked in continuance, however, that there can be no doubt that the right and power of the God-man to open the seals, which is but a mode of representing His supreme authority over all things, is the result of His victory over the power of darkness and sin and death.E. R. C.]

[7][See Textual and Grammatical Notes.E. R. C.]

[8][Dsterdiecks comment, in our opinion, has special reference to Ebrards conception of the Lamo as sitting. It is thus that he quotes and italicizes Ebrard: Das Lamm erscheint mitten im Thron, so dass es zu gleicher Zeit im Centrum der vier lebenden Wesen und im Centrum der aussen herumsitzenden, einen weiter concentrischen Kreis bildenden, 24 Aeltesten sitzt. He then gives utterance to the comment cited by Lange: eine wahrhaft ungeheuerliche Vor-tellung (with this additionthe italics are our own): das Lamm mitten im Throne sitzend. Lange, by his peculiar representation of Ebrards view and his suppression of the italics in sitzt, and also by his immediate introduction of the Hebrew term, which Dsterdieck does not cite in direct connection with Ebrard, makes the latter commentator the author of an utter absurdity, viz., the assumption that the Lamb could sit in two places at once.Tr.]

[9][See Additional Note on the Living-Beings, p. 161 sq.E. R. C.]

[10][See comment and additional foot-note under Rev 1:5, p. 91.E. R. C.]

[11][The proper place of this paragraph would seem to be under the following verse. As, however, there are allusions in it to this verse, the Am. Ed. has not felt at liberty to transpose it.E. R. C.]

[12][The word vial, with us, denoting a small, slender bottle with a narrow neck, evidently does not express the idea here. The article here referred to was used for offering incense, and must have been a vessel with a large, open mouth. The word bowl or goblet would better express the idea, and it is so explained by Prof. Robinson, Lex., and by Prof. Stuart, in loc. Barnes. The criticism is undoubtedly correct. Since, however, the word vial is so inwrought into the religious literature and thought of the English speaking people, and as no material interest is affected by its retention in the text, it is deemed expedient to retain it. Similar remarks might be made in reference to the retention of the term harp.E. R. C.]

[13][From this passage Stuart derives the opinion that prayer is offered by the redeemed in Heaven. (See Barnes, in loc.) This doctrine cannot be regarded as established by this Scripture; it is however, consistent with it, and seems naturally to flow from it. It may further be said that the doctrine referred to does not involve the utterly unscriptural idea that prayer may be offered to glorified saints, nor is it inconsistent with aught elsewhere taught in the Word of God.E. R. C.]

[14][See foot-note on p. 152.E. R. C.]

[15][See Textual and Grammatical.E. R. C.]

[16][The idea that the Saints are to reign as mere subjects (i.e. to be kings without authority over others) seems to he inconsistent with (1) the essential idea of reigning, which is to exercise authority over others; (2) the express intimations of the word of God; comp. Dan 7:22; Dan 7:27; Luk 22:29-30, etc. (see Excursus on the Basileia ii. 1, (4), (6), p. 98 ). The requirements of the first of these positions might apparently be satisfied by saying that the glorified saints, being freed from the dominion of Satan and sin, are to reign over themselves. The requirement of the second, however, cannot thus, even in appearance, be satisfied. If it be asked, Over whom are the Saints to reign? it may be answered, (1) Some, as superior Rulers, over their brethren (see Luk 22:29-30, etc.); and (2) all, as kings, over the human races to be born after the establishment of the Basileia, and, perchance, over other races throughout the universe. Speculation as to this last point, however, not only as to answer, but as to question, should be restrained.E. R. C.]

[17][See foot-note to Rev 5:4, p. 152.E. R. C.]

[18] [Sing.why present? Is it because the sound still lingered in his ears? Or, more probably, as describing their special and glorious office generally, rather than the mere one particular case of its exercise? Alford.

New song.New, in the sense that it is a song consequent upon redemption, and distinguished therefore from the songs sung in Heaven before the work of redemption was consummated. We may suppose that songs of adoration have always been sung in Heaven; but the song of redemption was a different song, and is one that would never have been sung there if man had not fallen, and if the Redeemer had not died. Barnes.E. R. C.]

[19][The above arrangement of the particulars of the ascription seems to the Am. Ed. not only to have no foundation in the text, but to be inconsistent therewith; for (1) the force of the single article placed before the first particular is to bind all together as one word (so Bengel and Alford); and (2) cannot be regarded as a generic term (meaning majesty), inclusive of those that follow as representatives of specific excellencies. The true idea seems to be that we have here a seven-fold (indicating completeness or perfection) ascription of glory.E. R. C.

[20][It should here be remarked that, to prevent confusion, the generally accepted terminology will be used throughout this argument. The hope may also be here expressed, that, as incidental results of the argument, the importance of a classification of symbols similar to the one given in the Preliminary Note (p. 145 sqq.), and of the employment of a scientific terminology, will be apparent.E. R. C.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

SPECIAL DOCTRINO-ETHICAL AND HOMILETICAL NOTES (ADDENDUM)

Section Fourth

Second Grand Vision. Heaven-picture of the Seals. (Chs. 4, 5)

General.a. Translation of the Seer to Heaven. A vision within a vision, at the same time denoting a momentary translation into the light of the consummation.The import of Heaven in the whole of Sacred Writ, from Gen 1:1 throughout, is at once cosmical and spiritual. Heaven is, so to speak, the plastic symbol of religion, and especially of Christianity. Gods Kingdom, a Kingdom of Heaven.

b. The Throne, the Sitter thereon, and His Government. The Throne indescribable. The figure of the Enthroned One isand justlynot depicted, but only symbolized, approximately, by precious stones, having the hue of light and life.The rainbow, or the glory of the Godhead, visible, in the chromatic, seven-fold radiance of revelation, to the spirit-world.The twenty-four Elders on their thrones, or the elect in the lustre of perfect fellowship with God.The white robes of consummation.The ground-forms of Divine revelation: Lightnings, voices, thunders; see Exeg. Notes.The Seven Spirits of God, under the figure of eternally burning Lamps [Torches], symbols of the eternal living unity of light, life and love.The glassy sea and the four Life-forms; see Exeg. Notes.Gods governance under the figure of these Life-forms.The second doxology (Rev 4:11) a development of the first (Rev 1:6)an expression of the ever richer revelation of God.

c. The Sealed Book of the Course of the World. Lamentation and Consolation. The course of the world as a completed book, or the counsel of God. As a sealed book, or the nocturnal gloom of worldly history. As a terrible book, in the apparent impossibility of unsealing it. As a book full of wonders of salvation, destined to be opened by the Lion of Judah in His victory. Christ the Crucified and Risen One, the Opener, Explainer and Transfigurer [Erklrer und Verklrer] of the book with seven seals. The seals of guilt [Schuld=indebtedness to justice], of imputation of guilt, of judgment, of the curse, of death, of the fear of death, and of despairhow Christ looses them and resolves them all into deliverance and mercy, through His redemption. Even the Gospel is to the unenlightened world a dark book of fate, but through the enlightenment which proceeds from Christ, even the dark destiny of the world shall itself become a Gospel.

d. The Lion as the Lamb. The unity of Lion and Lamb, or the absolute victorious power of perfect love and suffering. Divine omnipotence and Divine endurance in their general unity as exhibited in the history of the world, and in their concentrated unity as exhibited in Christ. The Lamb, the centre of all life, (1) of the Throne of God, (2) of the four ground-forms of His governance, (3) of the chosen presbyters of the Old and the New Covenant.The symbolic appearance of the Lamb, see Exeg. Notes.As it had been slain, or the infinite import of the historic phase of Christ and Christianity. Christ has taken the office of solving the riddle of worldly history from the hand of the Father.

e. The Cultus of the Lamb. The third doxology, or the New Song: the type of Christian cultus. An antiphony between the beatified human world and the holy angel-world; a symphony of all good spirits and all creatures, to the praise of the Lamb and the glorification of the all-ruling God.

Special.[Chs. 45.] The great vision of the Providence of God.[Rev 4:2-3.] The power of Providence: God on His Throne; [Rev 4:4.] the aim of Providence: consummation of the spirit-world, represented by the twenty-four Elders; [Rev 4:5.] operations of Providence: manifestations of the Spirits of God; [Rev 4:6.] the work of Providence: the glassy sea, the billowy and yet transparent history of the world; [Rev 4:6-8.] the organs of Providence: the four Life-forms, or ground-forms of the Divine governance; [Rev 4:8-11.] gloriousness of Providence: its result a continuous doxology; [Rev 4:1] idea of Providence: the sealed book. [Rev 4:2-3.] Terrors and obscurities of the government of Divine Providence.[Rev 4:4.] The weeping geniuses of humanity.[Rev 4:5.] Weep not. How many times these words appear in the New Testament, like fear not, or be of good cheer, and similar heavenly words of encouragement.[Rev 4:5-6.] The light and all enlightening centre of Providence: Christ as the Lamb and the Lion.Christianity, or the Death and Resurrection of Christ in their infinite operation.The Redemption [Erlsung] as the solving [Lsung] of all riddles of worldly history, of humanity and of the world.The Elders, appearing, in their attributes, as heirs of perfect communion with God, as the trusted witnesses of His rule.A Presbytery of God: Christological idea of men who are in affinity with God. and who, through Christ, are elevated into the position of heirs of God.[Rev 4:8-11.] Third and completely developed doxology.Every delineation of the Lion is false, which does not, at the same time, permit the Lamb to be clearly recognized. Every delineation of the Lamb is false, behind which the Lion vanishes. Only the Spirit of Christ can grasp this great contrast as a living unity. As so entirely a unity, that the Lion were not without the Lambs nature, or the Lamb without the Lions nature.How Holy Scripture is reflected in the ideal Books which we meet with in the Apocalypse. There are few essential relations at the basis of the Bible which do not here appear in the form of Books.The Christian cultus, reposing in its truth upon the heavenly cultus of all beings.Sacred songs and new songs.All sacred songs are outgushes of the one celestial New Song.To the song of praise of creation and providence (Rev 4:11) is added the song of praise of redemption (Rev 5:9).The ground-form of worship an antiphony, in which spirits occupying different stand-points exchange their blessed views.The Amen in the synagogue and in Christian worship.

Starke: Quesnel: One who would know the mysteries of Heaven, must be free from earth.The Elders: This figure here, as in the whole of this vision, is taken from the Temple at Jerusalem, David having instituted twenty-four orders of priests; these held their councils in the outer court of the Temple, the High Priest sitting in the midst upon his seat, and the four and twenty priests or elders sitting in a half-circle around him and before him on their seats. (The Seer has himself, Revelation 21., suggested, as the import of the Elders, the twelve heads of the Tribes of Israel and the twelve Apostles; the appointment of the orders [or courses] of priests, however, is itself connected with the original duodecenary.)The office of the Eldersnay, of all believersis to comfort the mourning from Gods Word and not to leave them without encouragement (Isa 40:1). He who would emphatically comfort another, must have sufficient grounds for his consolation to rest upon (Joh 16:33).

Thomas Newton, Dissertations on the Prophecies, London, Dove (p. 528): Most of the best commentators divide the Apocalypse or Revelation into two partsthe book, , sealed with seven seals, and the little book, , as it is called several times. But it happens, unluckily, that according to their division the lesser book is made to contain as much as, or more than, the larger; whereas, in truth, the little book is nothing more than a part of the sealed book, and is added as a codicil or appendix to it.

De Rougemont, La Rvlation (see p. 73): Le trne tait environn d un arc-en-ciel, qui avail la couleur de l mraude. L arc-en-ciel est le signe de l alliance de Dieu avec l humanit tout entire, issue de No, et il annonce ici que les rvlations subsquentes auront pour objet l histoire future des nations. L mraude est verte, et le vert est la couleur de l esprance.

H. W. Rinck (see p. 73): Die Zeichen der letzten Zeit.And I wept much, etc. John had a priestly heart, he was a fellow-partaker in the Kingdom of Christ (Rev 1:9); the Kingdom of God was more to him than his lifeIf I forget thee, let my right hand be forgotten (Psa 137:5 [G. V.]) was the key-note of his soul more truly than it was that of the Babylonish captivity;he longed for the establishment of Jesus Kingdom on earth more than did Daniel for the re-establishment of Jerusalem and Israel (Daniel 9). Such being his feelings, we can understand the tears that he wept because none was found worthy to open the Book of the Future.

Literature. Roffhack, Schpfung und Erlsung nach Offenb. 4 u. 5., Barmen, 1866.

[From M. Henry: Rev 4:1. Those who well improve the discoveries they have had of God already, are prepared thereby for more and may expect them.

Rev 4:8-9. Note here the object of adoration: 1. One God, the Lord God Almighty, unchangeable and everlasting; 2. Three Holies in this one God, the Holy Father, the Holy Son, and the Holy Spirit.

Rev 4:10-11. Observe, 1. The Object of worshipthe same as in the preceding verses. 2. The acts of adoration: (1) They fell down before Him that sat on the Throne; they discovered the most profound humility, reverence, and godly fear. (2) They cast down their crowns, etc.; they gave God the glory of the holiness wherewith He had crowned their souls on earth, and the honor and happiness with which He crowns them in Heaven. (3) The words of adoration: Thou art worthy, etc.; a tacit acknowledgment that God was exalted far above all blessing and praise; He was worthy to receive glory, but they were not worthy to praise, nor able to do it according to His infinite excellences. 4. The ground and reason of their adoration, which is three-fold: (1) He is the Creator of all things, the first Cause. (2) He is the Preserver of all things, and His preservation is a continual creation. (3) He is the final Cause of all things; for Thy pleasure they are and were created.Rev 5:5-6. Christ is a Lion, to conquer Satan; a Lamb, to satisfy the justice of God.He appears with the marks of His sufferings upon Him, to show that He intercedes in heaven in the virtue of His satisfaction.

Rev 4:8-11. It is just matter of joy to all the world, to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and Lawgiver, but as our God and Saviour.Here observe, 1. The object of worshipthe Lamb. It is the declared will of God that all men should honor the Son as they honor the Father; for He has the same nature. 2. Posture of the worshippersthey fell down before Him; gave Him not an inferior sort of worship, but the most profound adoration. 3. The instruments used in their adorationharps and vials; prayer and praise should always go together. 4. The matter of their song. (1) They acknowledge the infinite fitness and worthiness of the Lord Jesus for the great work of opening the decrees and executing the counsel and purposes of God; Thou art worthy, etc.; every way sufficient for the work and deserving of the honor. (2) They mention the grounds and reasons of this worthiness.

Rev 4:9. Christ has redeemed His people from the bondage of sin, guilt, and Satan; redeemed them to God; set them at liberty to serve Him and to enjoy Him.

Rev 4:10. He has highly exalted them. When the elect of God were made slaves by sin and Satan, in every nation of the world, Christ not only purchased their liberty for them, but the highest honor and preferment, making them kings, to rule over their own spirits, and to overcome the world and the evil one; and priests, giving them access to Himself, and liberty to offer up spiritual sacrifices. And they shall reign on the earth; they shall with Him judge the world at the great day.From The Comprehensive Commentary: Ch. 4. The Lord Jesus, having overcome the sharpness of death, hath opened the kingdom of heaven to all believers; and if we look unto Him by faith, and obediently attend to His voice, whilst He calls us to set our affections on things above, we shall, by the teaching of the Holy Spirit, behold the glory of our reconciled God on His throne of grace; be encouraged by the engagements of His everlasting covenant, and draw nigh in humble boldness with our worship; notwithstanding the terrors of His justice, and the awful curses of His broken law. (Scott.)Rev 5:9. Redemption by the blood of Christ (mark it well, O my soul!) is the ground-work of the majestic, triumphant song of praise in heaven; and a disposition to join in it, our chief capacity for, and actual happiness in, time and eternity. (Adams.)From Vaughan: Chap. 4. We may learn hence the reality of a heavenly world, and of its concern and connection with this;facts full of confusion and discomfiture to the worldly and sinners, but of comfort and encouragement to the Christian.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The preceding chapter, having in Vision opened Heaven; this prosecutes the same Subject, in describing what took place, when the Hymn of the Church had celebrated the Lord’s Glory. Here is an Account of a Book with Seven Seals. None was found worthy to open it but the Lamb. The Events which followed.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(1) And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. (2) And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? (3) And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.

Perhaps there never was a subject, so admirably calculated to call up the attention, as the contents of this Chapter. Let the Reader recollect the state of John’s mind. He tells us, that he was in the spirit. He relates, that a door was opened to his view in heaven. He describes, as far as he was able, some of the glorious objects which he saw. He heard thunderings and voices, with lightenings proceeding out of the throne of God and the Lamb. And he heard the hymn of adoration, which was offered to the Lord, from the host before the throne, Such were the things related in the foregoing Chapter. The mind of the Apostle must have been wrapt up in the most sublime meditation, at the time when what is related in this Chapter began to take place. And John hath given the particulars in this chapter in the most striking manner.

First. He saw a Book in the hand of him that sat on the throne, sealed with seven seals. It’s being so closely sealed, seemed to imply the secrecy of it. And there can be no doubt, what the contents were; for the secrecy of it, and the hand of him in whom it was, plainly shows, that it was the decree of God, respecting his Church. I think a beautiful light is thrown upon this scripture, in the second Psalm. For no sooner had God, as is there represented, set Christ upon his throne, as King in Zion, than he saith, I will declare the decree. Now as none but Christ could open the Book, and declare the decree, as this Chapter shows; it must follow, that it is Christ which is represented in this scripture, and none other. See Psa 2:6-7 .

Secondly. The proclamation made upon this occasion appears to have been done, for the manifestation of the greater glory of Christ, All the creation is called upon to know, who is worthy to open the book, and loose the seals thereof. Not simply who was able, but who was worthy. The inability of Angels is implied, as well as their unworthiness, for a strong Angel made the proclamation, and consequently he knew no Angel, either able or worthy. Reader! do not overlook, while reading this scripture, what is said of Jesus, that verily he took not on him the nature of Angels, but he took on him the seed of Abraham, Heb 2:16 . What a Sweet thought to the soul. All creatures are nothing in a way of procuring salvation. And this blessed vision John saw, had evidently this great design, in showing the total inability of creatures to heighten the glory of Christ, Act 4:12 .

Thirdly. It is evident, from the representation here made, that the opening this Book, and loosing the Seals thereof, implied the whole design of God’s plan concerning the Church; and that in the opening and declaring the decree, was connected with it the fulfilling it, and of which, in the discovery of one worthy to this deed, everything in salvation is contained. Reader! before you proceed, pause over this view. Sweetly hath God taught here from in heaven, as Well as on earth, the personal and peculiar fitness of Christ, as the only Mediator, to raise up our nature from the ruins of the fall. None but Him was able. None but him worthy. None but that Almighty God-Man, who is made higher than the heavens, could be competent to this office! Oh! how doth it exalt the Son of God to our view! Oh! how ought it to endear him to our hearts.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Three Views of Man’s Destiny

1. Pessimism

Rev 5:4

This is a mysterious passage in a mysterious book, but the fact that interpretation may easily become ridiculous should not debar us from the beauty and the power of one of the greatest and most picturesque of Scriptural poetic images. God is on His throne, but He is left undescribed, and we see only His hand holding a sealed book.

What concerns us especially is the group of three figures which represent three of the main attitudes of man to destiny. There is the weeping man, the pessimist, who sees only the sadness of the mystery, and tends towards despair and cynicism. Then there is the elder of Judah with the lion of his tribe, the optimist whose one resource is that of energy. Finally there is the true key to destiny; the lamb as it has been slain, emblem of love and sacrifice. We may consider these in three successive studies.

The pessimist comes first, represented by the weeping man of the text. This man may stand for many thousands who have stood in bitterness before the unsolved riddle of human life. The apparent waste the heartless and unreasonable waste of the wealth of human hearts and lives, force upon him the questions, What does God mean by making a world like this? and, What is He going to do with it?

These questions find no answer. No man is strong enough to break the seals and open the book. No nation is strong enough. All these pathetic ‘efforts to understand things’ fill the writers mind with an overwhelming sense of futility. He can make nothing of it, and he abandons the attempt with tears.

There were other elements in this grief besides baffled curiosity. We all learn sooner or later that many things in this strange world are beyond our understanding, and we come to terms with the mystery of things with as good a grace as we can. But there are special elements here, which in some degree enter into the experience of all such seekers, and which give to pessimism its keenest point.

I. First of all, the dreamer had been promised a knowledge of the future, and in this refusal there was something like a claim dishonoured. And in us all there is the feeling that in some sense we have a right to know. We are not asking for complete explanations, but surely we may expect light enough to live by. We are here not of our own choice, and we are willing to accept the situation and make the best of it. But, so tangled is the skein of life, it often happens that with ‘the best intentions men make the most serious mistakes. We want some sure guidance, and above all we want some assurance that it is not all in vain, and that our destinies are not, as they sometimes seem to be, the sport of chance. We are willing to work cheerfully or to suffer patiently if we can only understand. But this looks like the demand for day labour while light is denied us, and it is no wonder though we weep.

II. Second, a discovery is here given of how much is required for such knowledge as we crave. ‘No man is worthy to open the book.’ The hindrance to understanding, the veil between our souls and truth is our own sin, and conscience further embitters the great unanswered question. The mystery of life often seems to press most sorely on the good, but it does not break their hearts. They find some meaning in things that consoles them and gives them rest. But the unworthy have no such consolation. It is they who weep most bitterly before the face of destiny, and rebel against the way in which the unintelligible world is made. When we are caught in the mills of God, the nether millstone on which any soul is ground is ever its own unworthiness.

III. The lessons of all this are plain. When we are confronted with the blank and bitter mystery of things it is not well to brood sullenly on the sense of a dishonoured claim. The book is unreadable, and we have no real right to understand. Neither science nor religion professes to answer all our questions. Our theories give no full explanation, our visions are but glimpses at the best, but ‘led blindfold through the glimmering camp of God’. And, further, when we are tempted to despair and to rebel and to malign the world, it is well to ask ourselves, Am I worthy to open the book? What grossness, what pride, what folly enter even into our desire to understand? What use have we made of the light vouchsafed to us? For doubt is surprising only when the life is pure, and they who know most are those who are ‘holding the mystery of the faith in a pure conscience’.

John Kelman, Ephemera Eternitatis, p. 230.

Reference. V. 4. E. A. Askew, The Service of Perfect Freedom, p. 8.

Three Views of Man’s Destiny

2. The Gospel of Healthy-mindedness

Rev 5:5

The elder’s view of the Messiah is ‘the Lion of the tribe of Judah,’ and his boast is that Christ, in that capacity, has been able to unseal and open the book of human destiny. At least one of the older commentators has recognised in this elder the figure of the patriarch Jacob, and has referred the text back to the splendid words of Gen 49:9 ‘Judah is a lion’s whelp; from the prey, my son, thou are gone up: he stooped down, he crouched as a lion, and as an old lion; who shall rouse him up?’

I. It would seem that from early times the lion had been a sort of insignia of Judah, a national emblem like the Scottish and the Persian lion. Dr. Dods has said in this connexion, ‘There is enough in the history of Judah himself, and in the subsequent history of the tribe, to justify the ascription to him of all lion-like qualities a kingly fearlessness, confidence, power, and success; in action a rapidity of movement, and a might that make Him irresistible, and in repose a majestic dignity of bearing’. The same writer goes on to contrast the ‘rushing onset of the lion with the craft of the serpent, the predatory instinct of the wolf and the swiftness of the hind’. This, especially in times of oppression and adversity, gives a very fair idea of the conception of Messiah cherished by the elders of Israel. To their passionate patriotism He was the mirror and emblem of national strength and triumph.

History has borne out the lordly boast. Judea has been not merely a personal but a national force in the arena of the world’s destinies. All nations have taken their part in the grand sum-total of history, but it is Judea that has led the way, both in the understanding and in the shaping of the destinies of the world. Disraeli has boasted that ‘the most popular poet in England is the sweet singer of Israel,’ and that ‘the divine image of the most illustrious of the Hebrews’ has been again raised amid the homage of kneeling millions in the most civilised of the kingdoms of Europe. When we think of what Jesus Christ has meant already in human history, we are constrained to confess that that gallant little nation, perched on its high ridge of rock, has indeed unsealed the book. By the earliest Christian missions, by the Crusades, and by the unceasing play of Christianity upon the West, she gave its future to savage Europe. Later, when the New World opened its gates to the Old, it was Puritan Christianity that gave its noblest qualities to the American race. Today, when for Africa and Asia the seals are being opened in so swift and dramatic succession, the issues of the future again depend wholly on the Judean it will be Christ or a godless civilisation more ominous than their past heathenism.

II. But the Lion of the tribe of Judah may also be taken as the representative type of a clearly defined ideal of character. It is the oriflamme of the Gospel of healthy-mindedness, and the doctrine of the strenuous life. This lion-like attack on destiny is indeed a magnificent imagination. It tells of direct attack that scorns diplomatic cunning, of will and main force whose self-reliance waits neither for the backing of friends nor of circumstances. It tells us of a certain band of warriors against fate who by sheer force and rush of onset have carried destiny by storm.

These are the men of sturm und drang , who master and enlist the great forces of the world. For the most part they are plain men, not assuming virtues of greater delicacy than they can understand. Always they are strong men, who are not wearied but braced by labour and endurance. They are simple men, unembarrassed by the subtle questionings which distract others. They cut through the knots which others strive in vain to disentangle, and their only refuge from discouragements and fears is the refuge of action. Men of this spirit may do superhuman things, taking the citadels of destiny by assault. Destiny goes down before Will, and the Weird itself (so runs the ancient Saxon song) will help ‘an undoomed man if he be brave’. Not even the sense of sin and failure, nor the disheartening memory of the irrevocable past, is able wholly to daunt such spirits. There is in strong and courageous vitality, a strange power of healing and of purifying, which baffles the powers of darkness.

III. Jesus Christ rides at the head of that company of heroes. He is not the opponent, but the truest of all exponents of the Gospel of the healthy mind. He matched His strength against the religious hierarchy of Jerusalem, against the vast Empire of Rome, against the world, and He has won His battle all along the line. In the progress of the Christian conscience we see Him pitted against the slaveries, oppressions, injustices of two thousand years. In the progress of Christian civilisation we see Him combating the forces of sorrow, poverty, disease, and death. In the progress of religious thought we see Him conquering prejudice, hypocrisy, and errors of the mind and heart and will.

John Kelman, Ephemera Eternitatis, p. 236.

The Breaking of the Seals

Rev 5:5-6

I. The impotency of unaided humanity to enter into the secret of God. This fact is proclaimed in this dramatic scene with marked emphasis. ‘And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.’ Translating the dramatic picture, it is the grave truth that the Scriptures so constantly emphasise, that lies at the very base of the Christian doctrine of salvation, that fallen man had no power in himself to regain the heights from which he had fallen. Fallen man cannot with his own hands open the roll of the eternal secret of life; he cannot even look at it.

II. The Lion-power that accomplishes the task for humanity. ‘Behold the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book and to loose the seven seals thereof.’ The description here given is very suggestive. On the one hand there is a strong savour of human nature in the terms employed. The Deliverer partakes of the nature of Juda, and of David, and the types of national and individual human life. This mighty love is in some sense human, and yet He is immeasurably more than man. He is the ‘Lion’ of the tribe of Juda, that is, He is the actual world-conqueror, of whom that tribe was only a type or shadow. The ‘Root of David’ expresses the same relation of this hero to earth’s typical individual, that is the type of its noblest life. So the nature of this Deliverer belongs essentially to the world invisible and eternal. He towers immeasurably above all that is best in human life, both national and individual.

III. The Lamb-sacrifice in the heart of the Lion-power. The transcendently glorious nature of the Hero presented to us, and his entering into closest union with human life, are not sufficient to account for His power of leading mankind into the Divine secret, of restoring man to God. The heart of the Lion-power is Lamb-sacrifice. In more ordinary language, the incarnation of Christ apart from His atonement is not sufficient to account for the redemption of the world. The Lamb that was slain emphatically points out the death of Christ, as in a special sense the sacrificial act that bore away the sin of the world. Note the measureless power and infinitely exalted position here ascribed to the Lamb. ‘A Lamb having seven horns and seven eyes.’ This is, of course, a symbolic way of ascribing to Him perfection of power and universal dominion, and of asserting that out of His life all spiritual power goes forth into all the world. In full harmony with this description the Lamb is represented as sharing with Him that sitteth upon the throne the worship of the whole creation.

John Thomas, Myrtle Street Pulpit, vol. II. p. 181.

Three Views of Man’s Destiny

3. Love and Sacrifice

Rev 5:6

The lion of the elder is a true aspect of Christ, and yet there is a more excellent way. It is the way of the saint, the divine seer and evangelist, who comes to rest upon the vision of ‘the Lamb standing as it had been slain,’ as the innermost secret of life and the true key of human destiny. For there is a limit to the power of will and courage, and sooner or later even the boldest attack teaches us by its imperfect success that we mortals must ‘approach destiny respectfully’.

So now we have the lamb substituted for the lion. And it is ‘the little lamb’ quoted from Isa 53:7 , but purposely changed to the diminutive. This is the favourite thought of that tender and farseeing spirit who took up the beautiful imagery of the twenty-third Psalm, and understood so well the meaning of the words ‘thy gentleness hath made me great,’ when he told how the Baptist had spoken of Jesus as the Lamb of God.

I. A great principle is embodied here. There is a Syrian mountain whose black basalt breaks the lofty table-land above the sea of Galilee. At that mountain the Crusaders lost Palestine after one of the fiercest of their battles. On the same spot, according to tradition at least, Jesus won the world by His Sermon on the Mount. It is the merest commonplace, alike of science and of human nature, that the humblest approach gains the richest results. Nature resists man’s violence, but yields inevitably in the end to his loving patience. In character, self-assertion and the endeavour to make an impression have accomplished much; persecution, punishment and coercion have done much; but love has done far more than these. Love is the key to destiny. Force may succeed outwardly, and yet be but a magnificent failure. Love never fails: it does its appointed work.

II. It was this which was the lifelong task and achievement of Jesus. In Him the world has seen love at once revealing and making destiny. For what was it in Him that led men to understand themselves and to change into better manhood? What was it that made that nobler life seem no longer an impossible ideal, but their own rightful heritage? It was not His courage nor His strength, not His absoluteness nor His denunciation. It was simply His love that same love which cured the sickness of the land and burst open the tombs of its dead.

That aspect of the life of Christ gives us a great counsel to which we shall take heed if we be wise. When we have tried to force success by sheer daring and strenuousness and have failed, nothing is more natural than to become embittered. But this reminds us that we have not yet exhausted our resources. One power remains in reserve, the power of love. Those are wise who, in the dark hour of defeat, guard the springs of the heart and refuse to be embittered.

III. But in that master-picture of Isaiah’s which is here presented, there is a further meaning. It is not only the lamb, but the lamb slain that we see; not only love but sacrifice. The lamb has death-wounds on its body, as it stands in the first pathos of death, slain though not yet fallen. This is indeed the kind of love that conquers destiny. There are many kinds of love placidly selfish love, good-humoured and easy-going affection, that knows nothing of sacrifice. But this is by far too great a task for such love. The book of destiny remains for ever closed to selfishness.

So we come in sight of the ancient truth, old indeed as the world though but slowly apprehended, that man must sacrifice to destiny.

Behind all such sacrifices, interpreting them and inspiring them, stands the great self-sacrifice of Jesus Christ. As we see Him moving on towards Calvary we tremble as we realise how the fate of the world turned on that cross. By accepting it He revealed the meaning of man’s destiny, and he conquered it for man. The lamb slain prevailed to open the book. The revealing power of the cross has showed how through suffering man is made perfect, and changed the mystery of pain to the hope of glory, the bitter cry to the shout of victory, and the victims of life to the sons of God.

John Kelman, Ephemera Eternitatis, p. 242.

Rev 5:6

Once I was troubled to know whether the Lord Jesus was Man as well as God, and God as well as Man; and truly, in those days, let men say what they would, unless I had it with evidence from Heaven, all was nothing to me, I counted not myself set down in any truth of God. Well, I was much troubled about this point, and could not tell how to be resolved; at last, that in Revelation v. came into my mind, And I beheld, and lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb. In the midst of the Throne, thought I, there is His Godhead; in the midst of the Elders, there is His Manhood; but, oh! methought this did glisten! it was a goodly touch, and gave me sweet satisfaction.

Bunyan, Grace Abounding, sec. 122.

References. V. 6. Charles Brown, God and Man, p. 115. C. J. Clark-Hunt, The Refuge of the Sacred Wounds, p. 61. Expositor (6th Series), vol. viii. p. 344; ibid. vol. xii. p. 44. A. Maclaren, Expositions of Holy Scripture Revelation, p. 322. V. 6, 7. Spurgeon, Sermons, vol. xxxv. No. 2095. V. 8. V. S. S. Coles, Christian World Pulpit, vol. lvii. p. 234. Spurgeon, Sermons, vol. xviii. No. 1051. V. 8-10. Spurgeon, Ibid. vol. xxxix. No. 2321.

The Lamb and the Book

Rev 5:9

The meaning of that scene is unmistakable and instantly clear. It sets forth this truth, that Jesus, the Lamb of God who was slain at Calvary, alone has the power to disclose and to interpret the mind and purpose and ways of God. It was when the Lamb had taken the book and was about to break the first seal that they sung the new song, saying, ‘Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood’.

Let me illustrate this great truth that the crucified Christ unseals the book of God. God has more than one book, and yet all His books give us the one revelation. Let us see how Christ breaks the seals, and what He gives us to read on pages which otherwise had been dark to men.

I. Look, to begin with, at the sealed book of Scripture. It should be a commonplace to us that we cannot read the Old Testament except in Christ’s light. Only by an effort of the imagination can we realise how closely sealed and how dark with mystery the Old Testament would have been if Christ had not died and risen again.

The truth is as clearly illustrated by the New Testament scriptures. There are some today to whom the New Testament is still a sealed book. One has only to take up such a book as Martineau’s Seat of Authority in Religion to find that so clear, so penetrating, so spiritual a mind cannot read the plainest pages of the book. The depth of its moral wisdom, the divineness of its message, and the power of its appeal to the conscience bear in upon his mind and move him to impassioned praise. But the meaning and purpose of the book are hidden from him. The simplest peasant could be his teacher, and would stand amazed that learning and genius should so miss what lies so plainly revealed. Had Martineau looked up at the Cross and seen the Lamb who was slain to redeem, all would have been clear. Read the Gospels and the Epistles in the light of that death for sin, and every word and deed is translated. The cradle of Bethlehem, the carpenter’s shop at Nazareth, the Jordan water at baptism, the wilderness of temptation, the garden of Gethsemane, and & the riches of grace in sermon and parable and miracle, stand out as the life-story that leads to the Cross. It is the Lamb that was slain that unfolds, interprets, and expounds the New Testament.

II. Look, in the second place, at the sealed book of nature. In the light of Christ’s Cross we see that life in nature is sacrificial and redeeming. In the light of Christ’s Cross we see that the pain and agony and death, which so abound, are only the inevitable condition that life may continue, the species be perpetuated, and the high and beneficent ends of nature gained. Modern science is reading the purpose and the meaning of nature in the light of the truth taught by the death of Christ.

III. Look, in the third place, at the sealed book of history.

In every century since our historians stand before the sealed book. In every generation the hearts of Christian people fail them for fear. This twentieth century has only begun. We are scarcely across its threshold, and yet east and west, the red horse of war, the black horse of famine, and the pale horse of death have gone forth. The cries of terror and of pain are ascending to God. A great part of the struggle between the nations, and the consequent waste of precious life and pain of tender hearts, is actually due to the advance of the Cross. It is the civilisation of Christendom coming into conflict with the ideals of heathendom. It is the leaven of the thoughts of the gospel fermenting in Eastern minds. Within the Church itself there is also bewilderment and pain. There are questions which find no answer, problems which reach no solution, doctrines that seem to be shaken. Who shall unfold this page of mystery? Who shall break the seal of this secret? The Lamb that was slain.

IV. Look, in the fourth place, at the sealed book of our own lives.

Stand below the Cross, and look up at the Lamb that was slain, and mark the course and issue of His passion and His death, and you will realize why the pages of your book are dark with sorrow and wet with tears. Out of life’s battle comes conquest over self. Out of life’s dark hours come light and strength and peace. Out of life’s meek acceptance of death, there comes life for ourselves and others.

W. M. Clow, The Cross and Christian Experience, p. 139.

References. V. 9. W. H. Simcox, The Cessation of Prophecy, p. 158. Expositor (5th Series), vol. vii. p. 374; ibid. (6th Series), vol. ix. p. 44.

Rev 5:9-10

It is a delight to a soldier or traveller to look back on his escapes when they are over; and for a saint in heaven to look back on his sins and sorrows upon earth, his fears and tears, his enemies and dangers, his wants and calamities, must make his joy more joyful. Therefore the blessed, in praising the Lamb, mention His redeeming them out of every nation and kindred and tongue; and so, out of their misery and wants and sins, and making them kings and priests unto God. But if they had nothing but content and rest on earth, what room would there have been for these rejoicings hereafter?

Richard Baxter.

References. V. 9, 10. Spurgeon, Sermons, vol. xxi. No. 1225. Bishop Gore, Christian World Pulpit, vol. lx. p. 49. Expositor (4th Series), vol. iv. p. 426. V. 9-13. T. Jones, Christian World Pulpit, vol. li. p. 394. V. 10. C. Perren, Revival Sermons in Outline, p. 194. Spurgeon, Sermons, vol. i. No. 10. V. 11. Expositor (4th Series), vol. iii. p. 256.

Rev 5:12

In one of his letters, Dr. John Ker describes the effect produced on him by reading Carlyle’s Reminiscences. ‘We may be thankful,’ he writes, ‘that we have a better standard in the Infinite Strength that stooped to weakness, to pity and to raise it. I should be far from saying that Carlyle had not the Christian in him, but he wanted one part of it, and it is proof of an entirely original and Divine being, that the Reminiscences of the fishermen of Galilee give us One who had the most perfect purity, with the most tender pity an unbending strength that never despised weakness.

‘One of the false things of the day is to exalt power (including intellect in a form of power) at the expense of the moral and spiritual. It belongs to materialism, and in a degree to pantheism, and it is the direct opposite of Christianity, which makes Christ lay power aside, in order to make the centre of the universe self-sacrifice and love; and that their power should gravitate to this centre, because it is the only safe one. “Worthy is the Lamb that was slain to receive power.” When we begin to see this, we feel in our deepest nature that it is Divine that this must be true if the universe has any meaning, and the soul a worthy end. It gets obscured sometimes, but it will come out again.

Reference. VI. 1-8. Expositor (4th Series), vol. x. p. 292.

Fuente: Expositor’s Dictionary of Text by Robertson

VII

THE THRONE OF GRACE

Revelation 4-5

In the preceding chapters on Revelation 2-3, we have considered an earth scene of “the things that are” a most discouraging view. Now we consider a heaven scene of “the things that are” a most encouraging view.

The first thought is “the heavens opened.” Many people live and die without a vision of heaven. To them heaven is vague and far away, exercising no influence on their lives. Others, by faith, see things invisible. The Old Testament examples of the vision of heaven are worthy of study. The examples are many but I cite only three:

Jacob left home for the first time to be gone many years and never to see his mother again. Camping one night all alone with a stone for his pillow he dreamed that he saw a stairway reaching from earth to heaven on which angels descended and ascended. According to the New Testament this stairway was our Lord Jesus Christ restoring communication between heaven and earth. The vision converted Jacob and revolutionized his life. He called that place “the house of God and the Gate of Heaven.” That one experience of the sensible presence of God of heaven’s interest in the pilgrims of earth dissipated his loneliness and fear and never lost its power.

Again, in the discouraging year when King Uzziah died, Isaiah was cheered by a vision of the King who never dies. He saw heaven opened and the throne of eternal mercy the ministering angels all aflame with interest in earth’s, affairs. Yet again, Ezekiel, in the more discouraging times of the exile, had a glorious vision of the throne of grace and its circle of flaming wide-awake ministering angels. In the light of the vision exile changed to restoration and restoration to the spiritual eternal kingdom of God.

So here, Revelation 4-5, the heavens are opened to John, the exile on Patmos, and in the light of its vision, the discouraging earth view of the imperfect churches and pastors is swept away forever and in its stead, through panorama after panorama, he sees the ultimate triumph and universal prevalence of the kingdom of God.

At the outset let me assure you there is no reason for you to be dismayed at the symbolism of these chapters. The book is a revelation, not a hiding. It is not difficult to understand the leading thoughts and central facts underlying the imagery.

What, then, are the particulars of the vision? First of all he saw a throne. We know it to be the throne of grace by the rainbow arch above it.

On that throne, whether described by Isaiah, Ezekiel, or John, the Almighty is presented in an exceedingly reticent way. No man has seen God directly at any time, nor can see him. He said to Moses: “You saw no image.” So here the Father appears without form or shape vaguely seen as the brilliance of a jewel. But the thought is clear “The Lord God omnipotent reigneth let the earth rejoice.” Before the throne is a sea. In this and other apocalyptic books the sea represents the peoples or nations of the earth with this difference: As seen on earth Satan appears dominant over the sea of peoples. It is there storm-tossed (Dan 7:2-3 ), one beast (or nation) rising up after another. But before God in heaven, who overrules, that sea (of nations) becomes placid as a mirror. To him the nations are but drops of water in a bucket. He sees a representation of the third person of the Trinity, the Holy Spirit: “Seven lamps of fire which are the seven Spirits of God.” Seven is a perfect number meaning any number necessary, but here just seven to show that the Omnipresent Spirit is with each of the seven churches named in the preceding chapters. If a hundred churches on earth had been named, the symbolisms here would have been “one hundred lamps of fire which are the hundred Spirits of God.”

He saw the second person of the Trinity, the Son of God, not as he was before the creation of the world, but as a Lamb that had been slain now alive to die no more.

So he saw all the Holy Trinity and each in a way to identify the throne as a throne of grace the Father and the rainbow a Spirit for every church the Son as a Lamb once slain but now alive.

He sees the Cherubim or “four living ones.” Do not follow the common version “four beasts” as if the Greek word were ” therion ” as in Rev 13:1 , but ” zoa ,” living ones. Now, as there is more confusion of mind concerning the Cherubim than perhaps any other thing it is my purpose to give you a clear conception of them gathered from the Scriptures alone.

1. The Cherubim of Eze 10:1-20 , are the same as “living ones” of Eze 1:5 , and Rev 4:6 , (Greek zoa ), and the same as the Seraphim of Isa 6:2 . Seraphim expresses merely the glowing flames or luminous quality of the Cherubim. It is human rhetoric or poetic license that makes them distinct orders of beings.

2. Their number is always and only four (Eze 1:5 ; Eze 10:10 ; Rev 4:6 ). But as from an east, west, north, or south angle of vision only two can be seen, so on the mercy seat an east view only two can be made visible. Hence the directions to Moses to make two (Exo 25:18 ).

3. The Cherubim are Angels, but angels of high honor and princely character always nearest the throne of God, as seen by Isaiah, Ezekiel, and John. That they are angels is evident from Psa 104:4 , correctly interpreted by Heb 1:7 . It is more evident from 1Pe 1:12 , referring to the posture of the Cherubim bending over and gazing down upon the mercy seat: “Which things angels desire to look into.” Hence also Cherubim were placed on a great veil that shrouded the most holy place as if endeavoring to peep through that veil and comprehend the mystery of Redemption.

4. They are not angels of wrath but always associated with, the throne of grace, as you may see by tracing the word through a concordance. Every manifestation of mercy exhibits them. God, intervening for fallen men, is always represented as sitting, or dwelling, or appearing, or speaking between or amonn the Cherubim. As the Shekinah, or sword-flame, he dwelt between the Cherubim, to keep open the way to the tree of life, when the throne of grace was established at the east of the district of Eden when man was expelled from paradise (Gen 3:24 ; see rendering in Jamieson, Fausset, and Brown), and there Abel found him and through atoning sacrifice and faith found his way back to the tree of life (Gen 4:4 , and Heb 11:4 ).

This precise idea of Genesis was embodied by divine directions to Moses in the construction of the mercy seat of the tabernacle (Exo 25:18-22 ; Exo 26:31 ; Exo 37:8 ).

Here, between the Cherubim, God’s voice was heard (Num 7:89 ). Here God dwelt (1Sa 1:24 ; 2Sa 6:2 ; Psa 80:1 ; Psa 99:1 ; Isa 37:16 ; Heb 9:5 ). And so in the Temple of Solomon (1Ki 6:23 ; 2Ki 19:15 ; 1Ch 13:6 ). And just so in Ezekiel’s ideal temple (Eze 41:18 ).

5. The four Cherubim, combined, constitute the chariot of God, moving on purposes of mercy (1Ch 28:18 ; Psa 18:10 ). In this chariot of fire Elijah ascended to heaven (2Ki 2:11 ). Compare the sarcasm of Isa 22:18 , on the death of Shebna. Doubtless also it was this angel chariot that met the beggar Lazarus at the depot of death and carried him away to banquet with Abraham in the kingdom of heaven (Luk 16:22 ). Hence, not without power, and certainly with instructed piety, the happy camp meeting Negroes of the South are accustomed to sing, “Swing Low, Sweet Chariot!” If ever that fire chariot goes on a mission of wrath it is always, like the wrath of the Lamb, because of mercy despised (Isa 65:15 ). The heavenly realities which forecast these symbols for tabernacle and Temple in the visions of Isaiah, Ezekiel, and John certainly indicate the angelic interest and activity of the Cherubim in the plan, method, and work of salvation.

6. Each Cherub is symbolically represented with four faces, fronting east, south, west, and ‘north, to indicate their power to see, and their readiness to move in any direction without turning around. So, in the description of Ezekiel. To illustrate, the camp of Israel fronted four ways, three tribes on each of the four sides. In military maneuvers a battalion may form a hollow square, facing and fighting in four directions.

7. The different faces expressed the qualities of the Cherubim. The face of the man indicated intelligence, and sympathy with man; the face of the eagle indicated great powers of vision and flight; the face of the ox indicated endurance and strength; the face of the lion indicated courage. Thus, facing east you see the face of a man, and on one side you see the face of an eagle, and on the other side the face of an ox, and on the back view the face of a lion.

8. The highest number of wings actually named as in use at one time is six (Isa 6:2 ; Rev 4:8 ), yet there must have been two wings for each face eight altogether. The idea conveyed is that they are always ready to fly in the direction any face fronted without turning around. The number of wings seen at any time depended on circumstances, particularly on the angle of vision. Seen over the mercy seat, from an east front, only two faces and four wings are visible; seen at rest every wing is folded and none is visible (Eze 1:25 )

9. The wheels represent the means of movement on earth, as the wings represent the means of movement in the air. There was a wheel for each face (Eze 1:15 ). Now, as a pair of wings for each face indicated capacity and readiness to fly in the direction that face fronted, so the same idea is expressed in the earth motion by “a wheel within a wheel.” To grasp this thought, conceive of one tire of a wagon wheel pressed into another at right angles. Such a double wheel would not only stand of itself, but without turning could be rolled in four directions. With the exercise of a little ingenuity, you can make a double pasteboard wheel that embodies the idea.That is a wheel within a wheel. It can roll any one of four ways without turning. The same thought may be seen in the rollers to the legs of a table that enables you to push or pull in any direction without turning the table.

Ezekiel repeatedly presents this thought, that whether the Cherubim fly with wings, or glide on wheels, they never turn around. They always move straight forward, whether it be one Cherub or four. If the four be together, two faces and four wings and two wheels front every cardinal point of the compass, being ever ready to see, fly or glide north, east, south, or west without turning. In any element, land, sea, or air they are ever ready for sight or movement in four directions. An auto must turn round for a new direction, but the Cherubim moves straight forward the chariot of God never made a turn. Dr. J. R. Graves borrowed from Ezekiel’s Cherubim, i.e., “A wheel within a wheel,” his idea of Methodism, as set forth in his “Great Iron Wheel” but he utterly missed Ezekiel’s idea of the number of wheels and their relative size and position. Ezekiel’s wheel was double, each of the same size, and interfitted at right angles. Dr. Graves’ idea was one big wheel, a smaller one in that, and a still smaller in that, all fitted in laterally, and not at right angles and connected by spokes jointed into a central hub, the hub representing the bishops, the innermost wheel representing the presiding elders, the next wheel the preachers in charge and the outer wheel the class leaders and the whole wheel rolling over the members.

This symbolical idea of the Cherubim fitted for motion in any element is embodied somewhat in the airplane in the air it is a bird, in the water it is a boat, on land it is a wheeled wagon.

10. The leg of the Cherub had no knee and the foot no joints, to indicate that movement was purely volitional, no bending of knee or foot, no labored steps, but a gliding motion, like roller skates or other skates on ice. I have dreamed, more than once in my life, of possessing this volitional gliding movement either on the earth or in the air the will only acted. That is, I dreamed that Just by willing I could lift myself up and, without exertion or fatigue, could glide. Doubtless we will all possess this volitional power of movement in the better world. Our autos must carry an oil supply, and a crank for ignition, but in Ezekiel’s Cherubim “the Spirit” or motor power resided in the wheel (Eze 1:12 ; Eze 1:20 ), the power turned off or on by will, not mechanism.

11. Their swiftness of movement, whether on the land, or through the air, is compared to a flash of lightning (Eze 1:14 ). For instance, combined, the four Cherubim into a chariot which could go east to west and back again just by a mental movement. They could go forward and back again as quick as a flash of lightning appears and disappears.

12. The rims, or felloes, of the wheel, Ezekiel says, were very high and dreadful, and like the wings full of eyes to indicate vision in every direction, power of perception incalculably great. No man-made wheel was ever like this. The Ferris wheel at the Chicago Fair was a toy in comparison.

13. The appearance of the Cherubim in motion was exceedingly luminous Ezekiel says like coals of fire, or torches. The fire was exceedingly bright, radiating flashes of lightning (Eze 1:13 ). They constituted indeed a “chariot of fire.” And he says that the noise of their wings was like the roaring of an ocean storm like the voice of the Almighty or like the tumult of great armies.

14. Under each wing was the hand of a man (Eze 1:3 ). That is, each Cherub had two hands for each of the four faces. Hence the hand of one of the Cherubim touched the lips of Isaiah with a coal from the altar, cleansing and inspiring him to speak for God. And in the same way a hand of one of the Cherubim extended to Ezekiel a book of Revelation. These various organs of sight, motion, and touch expressed in a symbolic way the capacity of the Cherubim for varied activity, in the highest conception of motion, sight, touch, and light. Heathen mythology sought to express these extraordinary powers in the hundred eyes of Argus, the hundred hands of Briareus, the seven heads of the Hydra and the varied shapes of Proteus and the man-horse Centaur. Parables and symbols are far more expressive than literal speech.

15. The last thought: In the light of these scriptures concerning these Cherubim we confront some surprises in the way of interpretation. First, that art paints a cherub with the winged face of a baby. Second, that even such a theologian as Dr. Strong should deny any real existence to the Cherubim, making them only a symbolic representation of glorified humanity. See his article on the Cherubim in his “Philosophy and Religion.” This idea of the Cherubim representing glorified humanity is based on the doubtful reading in our lesson, the word “us,” Greek hemas , in Rev 5:9 , which makes the Cherubim sing a song declaring “Thou hast redeemed us with thy blood,” that is the way the Common Version reads. Of course, if the Cherubim are redeemed with the blood of Christ they cannot be angels. But the best manuscript authority leaves out that us so does your American Standard Revision of that verse. A still wilder interpretation makes the four Cherubim stand for animate creation as represented by man, ox, eagle, lion. Yet the wildest of all makes them mean the four continents Asia, Africa, Europe, and America. The Cherubim that John saw in this vision are represented as saying tirelessly, continuously: “Holy, Holy, Lord God Almighty.”

John saw twenty-four elders in priestly garb, seated on twenty-four thrones, each with a crown, a harp, and a bowl of incense (see Rev 4:4 ; Rev 4:10 ; Rev 5:8 ). The crown and throne indicate their royalty, the harp signifies their praise and the incense their prayers. The white robes and the offering of incense represent their priestly office. The number twenty-four represents the perpetuity of their service. David divided the priesthood into twenty-four courses, or reliefs, so that by successive rotation in service, the temple worship should be perpetual (see reference to Zacharias in Luk 1:8-9 ; Luk 1:23 ). The antitype is the universal priesthood of all Christians under the New Covenant: “Ye are to be a holy priesthood to offer up spiritual sacrifices a royal priesthood” (1Pe 2:5 ; 1Pe 2:9 ). Or, as John has already expressed it in this book: “He made us to be a kingdom, to be priests unto God” (Rev 1:6 ).

You must be careful to note that the adoration, praise, and prayers of Christ’s royal, New Testament priests are offered on earth. But John’s symbolism here is to show how these earth offerings reach heaven, and avail there. We know by experience, the adoring, praising, and praying down here, but we could not know without revelation the other end of the line, the reception accorded to and the profit arising from this earth service. The vision means: “I will show you your song and prayer entering heaven.” The adoration of the King-Christian on earth, when it gets to heaven, casts the crown of earthly royalty before God’s throne of grace and sings: “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.”

The next thing that he sees is a sealed book, which the Father holds in his right hand. You are not to think of a book like the printed Bible. The books of that time were manuscripts of parchment and rolled around a staff. Suppose I had a long piece of parchment, each end fastened to a staff or roller, interspaced into seven sections, each section sealed up when rolled around the staff. Then there would be the other staff to which the last part of the roll would be attached, and when you read it you unroll it from one staff and roll it after reading around the other staff. What you have read would keep getting larger and larger, and what you had to read would keep getting smaller and smaller, and when you have emptied one staff and the other would be full.

John saw that this roll, or book, was written on both sides, every space covered, which signified that nothing more is to be added to it. It is complete. Now, the question is: What does that seven sealed roll mean? The rest of the book will show you that it is a disclosure of future events concerning the kingdom of God. God knew its contents, but it was sealed from human and angelic sight, and when the question was asked: “Who can break the seals and open this book?” neither man nor angel could respond. John wept at the thought. Then one of the Cherubim comforted him: “You need not weep, the Lion of Judah, the root of David, the Lamb slain from the foundation of the world, Jesus Christ in his glory, can break these seals and open that roll.”

Now, it is the object of the book, from Rev 5 on, to forecast in symbolic imagery the salient points of our Lord’s kingdom. Both sides of the roll were covered with writing, every space was filled to indicate, as I suppose, the completeness of the revelation, so that at the end of the book it could be said that no man should add to it or take from it; it was complete. When it was announced that this Revelator would unseal that book, both Cherubim and Elders unite in singing this new song: “Worthy art thou to take the book and open the seals; for thou wast slain and died to purchase unto God with thy blood [not “us,” but] men of every tribe, and tongue, and people, and nation, and madest them to be unto our God a kingdom and priests, and they reign upon the earth.” That is, while he reigns in heaven, they reign on earth.

Now, when the twenty-four Elders, representing the perpetual priesthood of God’s people, and the four Cherubim sang that song, then the countless host of angels took it up. The number of them was ten thousand times ten thousand of thousands. “Worthy is the Lamb that has been slain to receive the power, and riches, and wisdom, and might, and honour, and glory.” Now, when the uncountable angels of God sang that song, there came an echo to the song (Rev 5:13 ), “and every created thing which is in the heaven and on the earth, and in the earth and on the sea, and all things that are in them, heard I saying: Unto him that sitteth on the throne, and unto the Lamb, be the blessing and the honour and the glory and the dominion forever and ever.” This must be the thought of Paul: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. For the earnest expectation of the creation waiteth for the revealing of the sons of God. For the creation was subjected to vanity, and not of its own will, but by reason of him who subjected it, in hope that creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groaneth and travaileth in pain togther until now.” Which means that the earth, man’s habitat, cursed when man sinned (Gen 3:17 ), shall partake of man’s redemption, so that from the great flood of fire attending our Lord’s final advent, there shall emerge a new heaven and a new earth (2Pe 3:13 ; Rev 21:1 ).

QUESTIONS

1. What is the first thought of this revelation?

2. Cite Old Testament examples of the thought.

3. To most Christians how does heaven appear, and the consequent effect on their happiness, usefulness and life?

4. What was the power of hearing heavenly voices and seeing heavenly visions? Illustrate by Stephen.

5. What throne revealed in this vision, and what symbol indicates it?

6. In what-way is the Father revealed? The Spirit? The Son?

7. What do the Elders represent the meaning of the twenty-four meaning of “harp” of “incense” and is it a picture of adoration, praise, and prayer as offered on earth, or as reaching heaven?

THE CHERUBIM

8. The difference, if any, between Seraphim and Cherubim?

9. Prove from Eze 10 , that Cherubim and “living creatures” are the same.

10. Prove that the Cherubim are angels.

11. What was their number always?

12. Explain the symbolism of four faces, eight hands, eight wings, four wheels.

13. Illustrate a “wheel within a wheel.”

14. What use did J. R. Graves make of “a wheel within a wheel” and how did he misapply the imagery?

15. Meaning of the form of the several faces man., eagle, ox, lion?

16. Cite the passages proving that the four Cherubim combined constitute the chariot of God, and give instances of use.

17. Where the spirit or motor power, of the chariot, and compare with auto and airplane?

18. With what are the Cherubim always associated, and cite proof from the tabernacle the temple, and Ezekiel’s ideal temple?

19. What is the sealed book, and explain how the seven seals are applied, and how each seal in succession when broken would reveal only a part of the book?

20. What is the meaning of “sea” in this book, and explain why this sea seen in heaven is placid, and on earth disturbed?

21. Who governs the earth sea, and cite proof? (See Rev 12:17 ; Rev 13:1 ).

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

Ver. 1. In the right hand ] Gr. On, or at the right hand. There it lay ready, but none could make aught of it, till the Lamb took it, not only at, but out of the Father’s right hand, and opened it, Rev 5:7 .

A book written ] This book of the Revelation, which till the Son of man had received his heavenly Father to show unto his servants, neither they nor he (as Son of man) knew (so much at least) of that day and hour of his second coming.

And on the back side ] As lacking room within. Like that of the poet,

” Scriptus et in tergo, necdum finitus Orestes. “

(Juven. Sat. 1.)

Sealed with seven seals ] To note the great secrecy and gradual discovery of the divine counsels.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 14 .] The book with seven seals , containing , which the Seer was to be shewn, ch. Rev 4:1 . None found worthy to open it but the Lamb, who takes it for this purpose, amidst the praises of the heavenly host, of the church, and of the creation of God .

Fuente: Henry Alford’s Greek Testament

1 .] The sealed book . And I saw (notice, that from the general vision, in the last chapter, of the heavenly Presence of God, the scene is so far only changed that, all that remaining as described, a particular incident is now seen for the first time, and is introduced by ) (lying) on the right hand (i. e. the right hand was open, and the book lay on the open hand. So in ch. Rev 20:1 , where see note. The common rendering, in the right hand, misses the with the accus. Beza’s and Ebrard’s rendering, “on the right side of Him on the throne,” is shewn to be wrong by what follows Rev 5:7 , where the Lamb takes the book . .: see there. The lying on the open hand imports, that on God’s part there was no withholding of His future purposes as contained in this book. The only obstacle to unsealing it was as follows, Rev 5:3 ) of Him that sat upon the throne a book (i. e. “a roll of a book,” as in Eze 2:9 f. This explanation alone will suit the meaning of the word as applied to the contemporary practice regarding sacred writings. See also Jer 36:2 ; Jer 36:23 ; Zec 5:2 ; and below) written within and behind (such scrolls, written not only, as commonly, on the inner side, but also on the outer, which, to one reading the inner, was behind (see below), are mentioned by Pliny, Epist. iii. 5, who says of his uncle Pliny the elder, “tot ista volumina peregit, electorumque commentarios CLX mihi reliquit, opistographos quidem et minutissime scriptos, qua ratione multiplicatur hic numerus:” by Lucian, Vitarum auctio, i. p. 549, , : by Juvenal, Sat. i. 6, “summi plena jam margine libri Scriptus et in tergo nondum finitus Orestes:” by Martial, viii. 22, “Scribit in aversa Picens epigrammata charta .” This writing within and without, so that the whole roll was full, betokens the completeness of the contents as containing the divine counsels: there was no room for addition to that which was therein written. This would be of itself a sufficient reason for the fulness of the scroll. To see, as Elliott, i. p. 99; iii. p. 4, two divisions of written matter indicated, by the writing within, and by that on the back, correspondent to one another, seems hardly warranted by the text), fast-sealed with seven seals (not, consisting of seven writings, each sealed with one seal, as Grot. (who joins . with .), Vitringa, Wetst., Storr, Ewald, al.: but one book, fastened with seven seals, which were visible to the Apostle. Various ingenious methods have been imagined, by which the opening of each of these seals may have loosened a corresponding portion of the roll: see e. g. the apocalyptic chart in Elliott, vol. i. p. 111, and its explanation, ib. note 2, p. 98. But they all proceed on the assumption that the roll in the vision was unfolded , which is no where to be gathered from the text. Nor have we any right to say that the separate visions which follow the opening of each seal are identical with separate portions of writing on the roll. These visions are merely symbolic representations of the progress of God’s manifestation of the purpose of His will; but no portion of the roll is actually unfolded, nor is any thing read out of the book. Not its contents, but the gradual steps of access to it, are represented by these visions. What is in that book, shall not be known, until, in full completion, , Eph 3:10 ; till those material events, which marked the gradual opening of the sum of God’s purposes, are all past, and the roll is contemplated in its completeness by the spirits of the glorified hereafter. This completeness is here set forth to us again by the mystic number seven . See some excellent remarks on the entire distinctness of the opening of the seals , and the reading of the book , in Corn.-a-lap., p. 77 c: “nihil enim in libro legi poterat, nisi post resignationem omnium septem sigillorum: omnibus enim reseratis, tunc demum aperiri et legi potuit liber, non ante.” So also Ribera, p. 197: “calamitates ill qu sigillis continebantur, prius omnes pene ventur erant, quam ea qu in libro scripta erant, apparerent et cognoscerentur.” Mr. Elliott, in his work “Apocalypsis Alfordiana,” specially directed against my commentary on this book, treats this view with all the scorn which is unfortunately so characteristic of him, calling it absurd, unscriptural, &c. He has not produced a word of proof, or even illustrative corroboration, of his own view, that the opening of each seal corresponds to the unrolling of a certain portion of the scroll: but has contented himself with re-asserting it in the strongest language, and pouring contempt on those who hold the other view. I grieve to say, that this is so often the case throughout his above-mentioned work, as to render it generally impossible for me to meet his objections in argument. One who distrusts his own as well as all other explanations, and believes that much of this mysterious book is as yet unfathomed, is no match for one who hesitates not on every occasion to shew his confidence that he is in the right, and all who differ from him are wrong.

An enquiry here arises, What is represented by this Book? Opinions have been very various. 1) Some of our earliest Commentators understood by it the Old Testament: or the Old and New conjoined. So, apparently, Orig [89] (in Ezech., Hom. xiv., vol. iii. p. 405: where after quoting our Rev 5:2-5 , he says, “quamdiu non venit Deus meus, clausa erat lex, clausus sermo propheticus, velata lectio veteris testamenti.” But again, he says, : so that he can hardly be safely quoted for this view), Euseb. (Demonstr. Ev. viii. 2, vol. iv. p. 386, , ;), Epiphanius (Hr. li. 32, vol. i. p. 454. , ), Hippolytus (in Dan. frag. xix., Migne, Patrol. vol. x. p. 653 f., . (29:11). . , , . . ., . , . . . our Rev 5:1-2 ; Rev 5:6 ; Rev 5:9 ), Andreas ( ); Victorinus (“in dextera autem sedentis super tribunal liber scriptus intus et foris, signatus sigillis septem, vetus testamentum significat, quod est datum inmanibus Dei nostri”), Primasius, Bed [90] (“hc visio mysteria nobis Sanct Scriptur per incarnationem Domini patefacta demonstrat. Cujus unitas concors vetus testamentum quasi exterius, et novum continet interius:” and so Augustine), Tichonius (similarly to Bed [91] ), Hilary (Prol. to Comm. on Psalms, vol. i. p. 6, “Liber iste, et prterita et futura in his qu intus et foris scripta erant continens, a nemine dignus est aperiri, &c. Sed vicit leo ex tribu Jud, &c.: quia solus septem illa signacula quibus liber clausus est, per sacramentum corporationis su et divinitatis absolvit. Id ipsum autem Dominus post resurrectionem testatus est, dicens Quoniam oportet omnia impleri qu scripta sunt in lege Moysis et in prophetis, et in psalmis de me.” But see more on Hilary under 2), below), Ambrose (Comm. in Psal. 118:64, viii. 64, vol. i. (ii. Migne), p. 1078, “legisti in Apocalypsi quod Agnus librum signatum aperuit, quem nullus ante aperire poterat. Quia solus Dominus Jesus in evangelio suo prophetarum nigmata et legis mysteria revelavit: solus scienti clavem detulit, et dedit aperire nobis”), Jerome (Comm. on Isa 29:9-12 , vol. iv. p. 393: “Le [92] autem de tribu Juda Dominus Jesus Christus est, qui solvit signacula libri, non proprie unius, ut multi putant, Psalmorum David, sed omnium Scripturarum, qu uno script sunt Spiritu sancto, et propterea unus liber appellantur”), al.: and so Joachim, Gregory the Great, Haym [93] , Ansbert (as Bed [94] above), the glossa ordinaria (the same), Aquinas, al. I have given several of the above testimonies at length, as helping us to estimate this view. For it will appear from them, that the opening of the seals was very generally by these fathers and interpreters taken to mean, the fulfilment, and consequent bringing to light, of O. T. prophecy by the events of Redemption as accomplished in the Person of our Lord. But, if so, then this view cannot consist with what follows in the Apocalypse. For manifestly the opening of the seals, as notified by the symbolic visions belonging to each, does not relate to things past, but to things which were yet future when this book was written. Nor can this apparent consensus of the early expositors be cited, as it has been e. g. by Dr. Adams (“Sealed Book, &c.” pp. 82 ff.), in support of any other view than theirs, in which this Book shall still represent the O. T. Such for example is that of Dr. Adams himself, who regards the opening of the sealed book as symbolizing a future republication of the genuine text of the O. T., by which the Jewish people is to be converted. The untenableness of this view appears at once, if only from (so to speak) its touching the apocalyptic course of visions at this point only, and finding no justification or expansion in any of the symbolic visions accompanying the opening of the seals.

[89] Origen, b. 185, d. 254

[90] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.

[91] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.

[92] Leo, Bp. of Rome , 440 461

[93] Haymo, Bp. of Halberstadt , 841 853

[94] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.

2) Some have held the Book to be Christ Himself : so Hilary ((?) as cited by Corn.-a-lap. from the Prologue to the Psalms, “Liber, ait, hic est Christus, quia Christus est hujus libri materia et argumentum:” and, “sigilla septem, ait Hilarius, sunt septem prcipua Christi mysteria, &c.” But the words are not found in that prologue), Heterius (Migne, Patr. Lat., vol. xcvi. pp. 963 ff.), Paschasius (Prfatio in Matth. p. 11). But for the same reasons as above, neither can this be held.

3) Wetstein takes it to be “libellus repudii a Deo scriptus nationi Judaic:” which for the same reason falls to the ground.

4) Schttgen, “sententiam a Judice et patribus ejus conscriptis in hostes ecclesi conceptam:” and similarly in the main, Hengstenberg: but this view, though strongly defended by Hengstb., is not borne out by the contents of these chapters.

5) Alcasar holds it to be that part of the Apocalypse which treats of the opening of the seven seals (ch. 6 11): and nearly so Hengstb. also, except that he allows only from Rev 6:1 to Rev 8:1 for this portion. But both are obviously wrong, seeing that the opening of the seventh seal evolves a series of symbolic actions which only ends with the book itself. So that this comes to

6) the Book being = the Apocalypse itself: so Corn.-a-lap., seeing in the seven seals that part relating to their opening, and after that regarding the subsequent visions concerning Antichrist and the end of the world, as the contents of the book itself . But he seems, in concluding his paragraph, to resolve this view into the wider one

7) that the Book represents “divin providenti concilium et prfinitio, qua apud Se statuit et decrevit facere vel permittere, &c.” This is very nearly that of Areth [95] (in Catena, ; , , ), Lyra (“liber iste est divina scientia, in qua omnia sunt scripta”), Vitringa, Mede (“codex fatidicus seu consiliorum Dei”), Ewald, De Wette, Stern, Dsterd., al. And this is, in the main, my own view. We may observe, that it is in fact but a limitation of this meaning, when many understand the Book to contain the prophetic fortunes of the Church of Christ: but also that it is a limitation which has arisen from the mistake, noticed above, of confounding the opening of the seals with the reading of the contents of the book. Those successive openings, or if we will, the fortunes and periods of the Church and world, are but so many preparations for that final state of perfection in which the Lamb shall reveal to the Church the contents of the Book itself).

[95] Arethas, Bp. of Csarea in Cappadocia, Cent y . X. 2

Fuente: Henry Alford’s Greek Testament

Rev 5:1 . The central idea of this sealed roll or doomsday book lying open on the divine hand ( cf. Blau, Studien zur alt-heb. Buchwesen , 36 f., E. J. Goodspeed, Journ. Bibl. Lit. 1903, 70 74) is reproduced from Ezekiel (Rev 2:9 f.) but independently developed in order to depict the truth that even these magnificent angelic figures of the divine court are unequal to the task of revelation. Jesus is needed. For God, a motionless, silent, majestic figure, does not come directly into touch with men either in revelation or in providence. He operates through his messiah, whose vicarious sacrifice throws all angels into the shade ( cf. the thought of Phi 2:5-11 ). For the ancient association of a many-horned Lamb with divination, cf. the fragmentary Egyptian text edited by Krall ( Vom Kmg Bokhoris , Innsbrck, 1898) and the reference to Suidas (cited in my Hist. New Testament , 2 p. 687). , which here (as in Rev 1:11 , Rev 12:7-17 ) might mean “letter” or “epistle” ( cf. Birt’s Ant. Buchwesen , 20, 21), apparently represents the book of doom or destiny as a papyrus-roll ( i.e. an , cf. Jud 1:6 ) which is so full of matter that the writing has flowed from the inside over to the exterior, as is evident when the sheet is rolled up. Here as elsewhere the pictorial details are not to be pressed; but we may visualise the conception by supposing that all the seals along the outer edge must be broken before the content of the roll can be unfolded, and that each heralds some penultimate disaster (Song of Son 4 Ezr 6:20 ). There is no proof that each seal meant a progressive disclosure of the contents, in which case we should have to imagine not a roll but a codex in book form, each seal securing one or two of the leaves (Spitta). Zahn (followed by Nestle, J. Weiss, and Bruston) improves upon this theory by taking . with . and thus eliminating any idea of the being : it simply rests on ( ) the right hand, as a book does, instead of being held the right hand, as a roll would be. But . . is a characteristic irregularity of grammar; to describe a sealed book as “written within” is tautological; could be used of a roll as well as of a codex; and would probably have preceded . had it been intended by itself to quality the participle. A Roman will, when written, had to be sealed seven times in order to anthenticate it, and some have argued ( e.g. Hicks, Greek Philosophy and Roman Law in the N. T. 157, 158, Zahn, Selwyn, Kohler, J. Weiss) that this explains the symbolism here: the is the testament assuring the inheritance reserved by God for the saints. The coincidence is interesting. But the sacred number in this connexion does not require any extra-Semitic explanation and the horrors of the seal-visions are more appropriate to a book of Doom. Besides, the Apoc. offers no support otherwise to this interpretation, for the sole allusion to is quite incidental ( cf. on Rev 21:7 ). The sealing is really a Danielic touch, added to denote the mystery and obscurity of the future (not of the past, En. lxxxix xc). On the writer’s further use of the symbol of the book of Doom, cf. below on ch. 10, Rev 11:16-19 . The silence following the opening of the last seal certainly does not represent the contents of the book (= the promised Sabbath-rest, Zahn). This would be a jejune anti-climax. Possibly the cosmic tragedies that follow that seal are intended to be taken as the writing in question. The is therefore the divine course and counsel of providence in the latter days ( , Areth.). Only, while an angel read all the divine policy to Daniel (Dan 10:21 ), the Christian prophet feels that Jesus alone is the true interpreter and authority, and that the divine purpose can only be revealed or realised through his perfect spiritual equipment (Rev 3:1 , Rev 5:6 , cf. Rev 1:5 , Rev 2:27 , Rev 3:21 ; Rev 3:17 ; Rev 3:14 , etc.)

Fuente: The Expositors Greek Testament by Robertson

Revelation Chapter 5

Here is shown for the first time the Lamb presented distinctly and definitely in the scene. It was not so even in Rev 4 , where we have seen the display of the judicial glory of God in His various earthly or dispensational characters, save His full millennial one, but not His special revelation now as our Father. In itself we know that Jehovah God embraces and is said of the Father, the Son, and the Holy Ghost. Yet here the Holy Ghost is seen not in His unity of person and working, but in His variety of governmental activity as the seven Spirits of God sent forth into all the earth; and the Lord Jesus is not yet discriminated as such. The glorious vision of Him who sits on the throne may include therefore both the Father and the Son; it is rather God as such, than the revelation of each in the Godhead, the general or generic nature, not personal distinction.

But here in the opening verses a formal challenge is made which at once displays the glory, worth, and victory of the Lamb, the holy earth-rejected Sufferer, whose blood has bought for God those who were under sin, and indeed all creation. There is to be in consequence the full blessing of man and of the creature on God’s part; yea, saints not only delivered, but, even before the deliverance is displayed, led into full understanding of God’s mind and will. Christ is just as necessarily the wisdom of God as He is the power of God. Without Him no creature can apprehend His ways or purposes, any more than a sinner knows salvation without Him. We need, and how blessed that we have, Christ for everything! Thus, whatever the glory of the scene before the prophet in chap. iv., that which follows shows us the wondrous person and way in which man is brought into the consciousness of the blessing, and the appreciation of the divine plan and glory.

“And I saw on the right hand of him that sat on the throne a book written within and on the back, sealed up with seven seals. And I saw a strong angel proclaiming with a great voice, Who [is] worthy to open the book, and to loose its seals? And no one in the heaven, or on the earth, or underneath the earth, was able to open the book or to look on it. And I wept much because no one was found worthy to open the book or to look on it. And one of the elders saith to me, Weep not: behold, the Lion that [is] of the tribe of Judah, the Root of David, hath overcome, to open the book and its seven seals.” What creature could open these Seals? None anywhere. But the strong angel proclaims, and the Lord Jesus comes forward to answer the proclamation. He takes up the challenge after a sufficient space to prove the impotence of all others. The comfort assured to John by the elder is thus justified; for the elders understand. And he sees the Lion of the tribe of Judah to be the Lamb, despised on earth, exalted in heaven, who advances and takes the book out of the right hand of Him that sat on the throne. The Lamb is here described as the Root of David; at the close (22: 16) He describes Himself as the Root and the Offspring of David. How great is His grace! Then they all, living creatures and elders together, fall down before the Lamb with a new song.

“And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing as slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took [it] out of the right hand of the sitter on the throne. And when he took the book, the four living creatures and the twenty-four elders fall before the Lamb, having each a harp, and golden bowls full of incense, which are the prayers of the saints. And they sing a new song, saying, Worthy thou art to take the book, and to open its seals, because thou west slain and didst purchase to God with thy blood out of every tribe and tongue and people and nation, and madest them to our God a kingdom and priests; and they shall reign over the earth.” The Lamb is marked by perfect power and wisdom, but it is in the Spirit on high as before on earth (cp. Act 1:2 ). And His own sing of His shed blood.

It is striking that after this, as we are told, “And I saw and heard a voice of many angels round about the throne and the living creatures and the elders: and their number was ten thousands of ten thousands, and thousands of thousands, saying with a great voice, Worthy is the Lamb that hath been slain to receive the power and riches and wisdom and strength and honour and glory and blessing.” Here we have the angels, who are now distinctly named. How comes it that no angels appear in Rev 4 ? And why have we them in Rev 5 ? There is always the wisest reason in the ways of God of which scripture speaks, and we are encouraged by the Spirit to inquire humbly but trustfully. The inference it warrants seems to be this: that the assumption of the book into the hands of the Lamb, and His preparing to open the seals, marks a change of administration. Up to that point of time angels have held an executory ministry of power from God. Where judgments were in question, or other extraordinary intervention on His part, angels were the instruments; whereas from this time we gather the title to a marked change for the world to come in those that are Christ’s above.

The title of the glorified saints is thus asserted. We know for certain, as a matter of doctrine in Heb 2 , that the inhabited world to come is to be put not under angels, but under Christ and those that are His in heavenly glory. Here the seer is admitted to a prophetic glimpse that falls in with the doctrine of St. Paul. In other words, when the Lamb is brought definitely into the scene, then and not before, we see the elders and the living creatures united in the new song. As one company they join in praising the Lamb. They sing, “Worthy art thou, because thou west slain and didst purchase.” Thus we have them combined in a new fashion; and, as a consequence, the angels are now definitely distinguished. Supposing that previously the administration of judgment was in the hand of angels, it is easily understood that they would not be distinguished from the living creatures in Rev 4 , because the living creatures set forth the agencies of God’s executory judgment. Whereas in Rev 5 , if there be a change in administration, and the angels that used to be the executors are no longer so recognised in view of the kingdom, but the power is to be in the hands of the glorified saints, it is simple enough that the angels fall back from the cherubim, being eclipsed by the heirs of God and joint-heirs with Christ. If previously angels were seen in the living creatures, they henceforward retire from this dignity to their own place, and therefore no longer fall under that symbol.

From this it follows that the four living creatures might be at one time angels, at another saints. The symbol sets forth, not so much the persons that are entrusted with these judgments, as the character of the attributes in action. Scripture, however, affords elements to solve the question, here by the marked absence of angels, who, as we know, are the beings God employed in His providential dealings with the world, and this both in Old Testament times and still in the days of the New Testament. The church is only in course of formation; but when complete, the glorified saints are caught up, and the First-begotten is anew owned in His title, they too will be owned in theirs. For as the Lord is coming to take visibly the kingdom, we can readily understand that the change of administration is first made manifest in heaven before being displayed on earth. If this be admitted, the change is accounted for in Rev 5 . The general fact is in Rev 4 ; this administrative change in Rev 5 . Hence the cherubim and the elders unite to sing.

All the results are anticipated for every creature when once the note is struck (vers. 13, 14). “And every creature which is in the heaven, and on the earth, and under the earth, and which are on the sea and all things that [are] in them, heard I saying, To him that sitteth on the throne and to the Lamb, the blessing, and the honour, and the glory, and the might unto the ages of the ages. And the four living creatures said, Amen; and the elders fell down and did homage.”*

* The omission of “him that liveth unto the ages of the ages” is fully established, and finely illustrates how a spurious clause takes away from the truth. For as read by the best copies the homage was to the Lamb as well as to God as such. It is attested more fully than the omission of in ver. 9, though for this sufficient is given, and required by the context.

As a matter of fact, “the earnest expectation of the creation waiteth for the revealing of the sons of God” (Rom 8:19 ). But their presence glorified on high, before that revelation, was so momentous as to call forth by the Spirit the ascription to the ear of heaven from every creature above or below before deliverance actually came. So the Lord said on earth, when the seventy reported the demons subject to them in His name, “I beheld Satan fallen from heaven.” All would follow duly the keynote then struck.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Rev 5:1-5

1I saw in the right hand of Him who sat on the throne a book written inside and on the back, sealed up with seven seals. 2 And I saw a strong angel proclaiming with a loud voice, “Who is worthy to open the book and to break its seals?” 3And no one in heaven or on the earth or under the earth was able to open the book or to look into it. 4Then I began to weep greatly because no one was found worthy to open the book or to look into it; 5and one of the elders said to me, “Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals.”

Rev 5:1 “and I saw in the right hand of Him who sat on the throne” A better translation of this phrase would be “on the right hand of Him” (Peshitta translated into English by Lamsa and the Amplified Bible). It is not the idea of God holding tightly to the book, but God holding it out for someone to take and open.

The phrase “the right hand of Him” is a biblical anthropomorphism to describe God’s power and authority (see Special Topic at Rev 2:1). God does not have a physical body; He is a spiritual being (cf. Joh 4:24), uncreated and eternal.

“book” The Greek term is “biblion” which later was used to refer to a codex (book). Most commentators agree that books did not appear until the second century, so what we have here is a papyrus or parchment scroll (NKJV, NRSV, TEV and NJB). There are several theories as to the meaning of this book.

1. the book of woes found in Eze 2:8-10; and Rev 10:8-11

2. the book which the people are unwilling to read because God has spiritually blinded them (cf. Isa 29:11; Rom 11:8-10; Rom 11:25)

3. the events of the end-time (cf. Dan 8:26)

4. a Roman last will or testament, which was traditionally sealed with seven seals

5. the book of life (cf. Dan 7:10; Dan 12:1), which is mentioned so often in the book of the Revelation (cf. Rev 3:5; Rev 17:8; Rev 20:12; Rev 20:15)

6. the Old Testament (cf. Col 2:14; Eph 2:15)

7. the heavenly tablets of I Enoch 81:1,2.

In my opinion aspects of #1, #2, or #3 seem to be best; the scroll is a book of the destiny of mankind and God’s culmination of history.

“written inside and on the back” This was very unusual in the ancient world because of the difficulty of writing on the back side of papyrus, although it is mentioned in Eze 2:8-10 and Zec 5:3. It symbolizes God’s complete and full control over history and human destiny.

Both of the participles (written and sealed) that describe this scroll are perfect passives. The first is a special grammatical form used to describe Scripture as being inspired (i.e., Joh 6:45; Joh 8:17; Joh 10:34, etc). The second is a way of expressing that the scroll was protected, preserved, and reserved by God.

“sealed up with seven seals” The seven seals have two possible origins.

1. Seven was the number of perfection from Genesis 1, therefore, it was perfectly sealed.

2. Roman wills were sealed with seven seals.

The seals were small blobs of wax containing the imprint of the owner, placed where the book or scroll would be opened (see Special Topic at Rev 7:2). In Rev 6:1 to Rev 8:1 the breaking of these seals brings woes upon the earth, but the content of the scroll is not revealed in this literary unit. As a matter of fact, in the structure of the book, the seventh seal starts the seven trumpets which is the seventh seal.

Rev 5:2 “I saw a strong angel” Some see a connection etymologically to the name Gabriel, which means “God’s strong man.” Another strong angel is mentioned in Rev 10:1; Rev 18:21. Angelic mediation is common in Jewish intertestamental apocalyptic literature.

“proclaiming with a loud voice” He was addressing all creation.

“Who is worthy to open the book and to break its seals?” The term “worthy” is a commercial term relating to the use of a pair of scales. It came to mean “that which corresponds to.” Something is put on one side of the scales and what is put on the other is equal. It could be used in a negative or positive sense. Here, it is the inestimable value of the sinless Savior. Only Jesus was equal to the task of redemption. Only Jesus was equal to the task of consummation. Only Jesus is worthy (cf. Rev 5:7; Rev 5:9-10; Rev 5:12).

Rev 5:3 “And no one in heaven or on the earth or under the earth was able to open the book or to look into it” This shows the total inability of angels or humans to bring about the will of God! Rebellion has affected them all! Creation cannot help itself! No one is worthy!

Rev 5:4 “I began to weep greatly” This is an imperfect tense verb, which denotes the beginning of an action or repeated action in past time. This meant “loud wailing,” so characteristic of the Ancient Near East.

Rev 5:5 “one of the elders said to me” Here we find one of the elders acting in the role of an angelic interpreter, as in the book of Daniel. See SPECIAL TOPIC: ELDER at Rev 4:4.

“Stop weeping” This is a present imperative with the negative particle which usually meant to stop an act which is already in process.

“the Lion that is from the tribe of Judah” This is an allusion to Gen 49:9-10 (cf. 2Es 12:31-32). The Messiah is the conquering Lion (king) from the tribe of Judah.

“the Root of David” This is an allusion to 2 Samuel 7 and particularly Isa 11:1-10. This same idea of a royal Davidic Messiah can be found in Jer 23:5; Jer 33:5 and Rev 22:16.

“has overcome” This is an aorist active indicative, which implies it was an accomplished fact (i.e.,Calvary and the empty tomb). Notice that the Lion is not going to conquer by His power, but by His sacrifice (cf. Rev 5:6).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

saw. App-133.

in = upon. Greek. epi. App-101.

sat. See Rev 4:2.

book. See Rev 1:11.

backside = back. Like a papyrus sheet.

sealed = having been sealed up. Greek. katasphragizo, intensive of sphragizo, to affix a seal. Only here. Occ Job 9:7; Job 37:7 (Septuagint)

seven. See App-10and App-197.

Fuente: Companion Bible Notes, Appendices and Graphics

1-14.] The book with seven seals, containing , which the Seer was to be shewn, ch. Rev 4:1. None found worthy to open it but the Lamb, who takes it for this purpose, amidst the praises of the heavenly host, of the church, and of the creation of God.

Fuente: The Greek Testament

Chapter 5

And I saw in the right hand of him that sat upon the throne a scroll that had writing both within and on the backside, and it was sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open this scroll, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I sobbed convulsively, because no man was found worthy to open and read the book, neither to look thereon ( Rev 5:1-4 ).

What is this book that has such a strong reaction upon John when no one is found worthy to open? This book is nothing other than the title deed to the earth. Under Jewish law whenever you sold property in the deed there was always a redemptive clause. You always had the right to buy the property back within a specified period of time providing you could fulfill the terms and the requirements that were written in the deed.

So wherever there was the sale of property, there was always two deeds that were drawn up. One deed was sealed and it was put away in a safe deposit. The other remained open and was kept by the person who sold the property. And in the time of redemption you would bring both deeds, the one that was open and the one that was sealed. And by the open deed you would prove that you were the one that had the right to redeem it. And in the redeeming of it, you would break the seals of the closed deed and you would fulfill the requirements therein, and thus, the property would revert to you.

In the book of Jeremiah thirty-two, we find Jeremiah is in the prison. He has predicted that Jerusalem is going to fall to the Babylonians. He has encouraged the people not to resist in order to spare their own lives, because resistance would be suicide. The Babylonians are going to conquer them and so capitulate. Well, he was arrested for treason and he was thrown into the dungeon, because of his encouraging of the people not to try to resist the Babylonian invasion, but to surrender because Babylon was going to conquer them. He also prophesied that after seventy years of Babylonian captivity, they were going to come back and they were going to occupy the land again. They were going to be carried off to Babylon, but after seventy years they will come back and occupy the land.

Now, here you are. The Babylonian army is outside of the city. It has now put the siege around the city. They are about ready to conquer the city and here is Jeremiah sitting in the prison, because he has encouraged the people not to resist because they are going to fall. But he has also prophesied we are going to have this land again.

So the Word of the Lord came to Jeremiah and said, “Look your uncle’s property is coming up for redemption. Go ahead and redeem it.” Now there was this clause in these contracts that if you personally could not redeem your property again, then one of your relatives could step in and redeem it for you so that the property remained in the family.

So the Word of the Lord came to Jeremiah that Hanameel’s field is coming up for redemption. “Go ahead and redeem it.” His uncle was unable to do it himself. So in order to show his faith to the people in the promise of God that they were going to come back and have this land again, Jeremiah went ahead and redeemed the field.

The next day as he was there in the dungeon, his cousin came in and said, “Hey, my dad wants you to redeem the field. The right of redemption is yours. He can’t do it. He wants you to redeem it. Jeremiah knew it was the Word of the Lord that came to him saying, “Redeem the field of Hanameel.” So he said, “I took the instruments and I sealed the one.” And He gave them to his scribe and he said, “Now bury these in a jar so that when we finally come back into the land. So keep the two documents, the one that is sealed and the other, and bury them both together in the jar, and when we come back into the land we will claim this field which is ours.” So you can read that in the thirty-second chapter, the two deeds that were written up, the one that was sealed and the other that was open.

So, here we find in the scroll of the right hand of Him who was sitting upon the throne, a scroll that is sealed with seven seals. It is a title deed. It is the title deed to the earth.

Originally the earth belonged to God by creation. “The earth is the Lord’s and the fullness thereof and all they that dwell therein” ( Psa 24:1 ). When God created man, God gave to man the earth. He said to Adam, “have dominion over the fish of the sea, the foul of the air, over every moving and creeping thing for I have given it unto thee. It is yours”( Gen 1:26 ). So God gave the earth to man. But Adam turned the earth over to Satan when he disobeyed God and obeyed the suggestion of Satan. He forfeited the earth over to Satan and it became Satan’s. We sing this is my Father’s world. Yes, in a technical sense. Yet, in a very practical sense at the present time it is Satan’s world. Paul said, “He is the god of this world. He has blinded the eyes of the people” ( 2Co 4:4 ). Jesus twice or three times called him the prince of this world.

You remember when Jesus came; what was the purpose of His coming? It was to redeem the world back to God. And what was the first thing Satan did? He took him out into the wilderness and tempted Him. The first was to turn the stone into bread. But the second, he took Him up unto a high mountain and showed Him all the kingdoms of the world. And he said, “I will give these all to you and the glory of them, if you will bow down and worship me, for they are mine and I can give them to whoever I will”( Luk 4:6-7 ).

What a boast Satan is making. “Hey, the whole world is mine. I have the capacity to give to whomever I will.” And Jesus did not dispute that claim. It’s right. The world is in Satan’s control. The world is in rebellion against God. Satan indeed is the god of this world, and when you receive Jesus Christ, you become an alien to the world. Jesus said, “If you were of the world, than the world would love you, because the world loves its own, but you are not of the world”( Joh 15:19 ). This world is under Satan’s power and control. That is why it is so obviously wrong to blame God for all the problems that exist in the world today; yet, man wants to blame God for all of the suffering that is going on in the world.

If God is the God of love, than why are there people starving in Ethiopia? Why over in Cambodia are they going through such horrors? If God is the God of love, why are children suffering here, there, and in other places? Why this? Why that, if God is a God of love? Because the world belongs to Satan in rebellion against God and man has joined in Satan’s rebellion.

And I am certain that if we could have a vote, and we placed on the ballot “Who do we want to rule over the world? God or Satan,” Satan would win by a landslide. Now you may challenge that statement. But just put Satan in the guise of the flesh in which he comes, living after the flesh or living after righteousness, and you don’t have to go to the ballot. People express their vote by the lifestyles that they live. And I dare say that those that are living after the flesh far outnumber those that are living after the Spirit. So, the person casts his vote by his lifestyle and obviously Satan has won by a landslide.

Living a righteous life, living after the Spirit is not the popular life. It isn’t the life that is applauded by the world nor even admired by the world. So Jesus came to redeem the world back to God. He paid the price of redemption. And what was the price of redemption? His blood shed upon the cross. And whenever you read of redemption in the New Testament, it is always related to the blood of Jesus Christ. That was the price that He paid to redeem the world.

When Adam died, he died for his own sin, because God declared that the soul that sinneth, it shall surely die. He said to Adam, “In the day that you eat thereof, you are going to die”( Gen 2:17 ). When he died, he died for his own sin, and so with every other man since Adam with the exception of one. There was only one man who died for the sins of others not for his own. Jesus was without sin. Peter said, “We are redeemed not with corruptible things like silver and gold from our empty manner of living, but with the precious blood of Jesus Christ who was slain as a lamb without spot or blemish” ( 1Pe 1:18-19 ). So in the innocent one dying, His death then was the price paid for the redemption of the world.

Jesus said, ” The kingdom of heaven is like unto a man going through a field and discovering a treasure, and who for the joy thereof immediately goes out and sells everything that he has in order that he might buy that field so he can obtain the treasure”( Mat 13:44 ). And the parable, the field represents the world. Jesus said, ” Now the field is the world.” Who gave then everything to purchase the world? Jesus Christ. And for what purpose did He purchase the world? That he might take the treasure out of it. And what is the treasure? His church, the body of Christ, you who have come to believe and trust in Him. And He redeemed the whole world that He might take you out of it.

So, as we come now to the heavenly scene, we are coming now to that time of redemption. There was always the appointed time when the property was to be redeemed. And of course there was another specification within the law. If you or your family members were unable to redeem the property at the time of redemption, then you lost the rights of the property forever and it remains now perpetually in the new family ownership that has taken control. You have lost your rights forever. You had the one chance to redeem it and that was it.

In most cases the redemption period that was set was that of seven years, which corresponded also to the time of redemption for a man who was sold into slavery. You could not remain there for more than seven years. Interesting to me that just about six millennia ago, man was sold into slavery to sin and the world was sold over to Satan and he took control and has had control for almost six thousand years. For Adam forfeited the earth just about 4000 years B.C. and we are coming out to the 2000 years AD

I personally believe that this year of redemption is coming up very soon. And what we are reading about here in the book of Revelation will take place within twenty-five earth years. I believe that God has established that six thousand years, the six in one pattern, and that it will be fulfilled in the big overall view, when Satan will have had his reign for the six thousand years and the earth is now coming up for redemption.

And here is the heavenly scene and we observe it here with John. An awesome scene, there on the throne God sits with all of His glory, as the cherubim worship Him, and as the twenty-four elders respond to the worship declaring the worthiness of God to receive it. And now the scroll in His right hand and the angel proclaiming with this strong loud voice, “Who is worthy to open this scroll, and to loose the seals.” And then the notation, “No man was found worthy.” What does that mean? No man has the capacity to redeem the world.

Now every four years we have men stand up and tell you that they can save the world. And if you will just vote for them, they have got a program and a plan of redemption. And man has been trying to redeem mankind, but no man is found worthy. No man can redeem himself, much less the world. So, no man was found worthy. And this of course then brings on John’s weeping. Why? Because if nobody redeems it, it stays Satan’s domain forever. That thought is more than John can bear. It wipes him out. He begins to sob convulsively with a horrible contemplation that the world will forever be under Satan’s control and power and the misery will reign on and on through that.

And I wept much [literally sobbed convulsively], because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. [Don’t worry, John, it is not all lost. The Lion of the tribe of Judah, the root of David has prevailed.] And I beheld, and, lo, in the middle of the throne and of the four living creatures, and in the midst of the elders, there stood a Lamb as it had been slain [literally slaughtered], having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book [or scroll] out of the right hand of him that sat upon the throne ( Rev 5:4-7 ).

It is interesting to me that the elder declares to John, “Behold, the Lion of the tribe of Judah”. When John sees Him, he sees Him as a lamb that had been slaughtered, which would indicate that John perhaps sees Him still bearing the marks of the cross and His suffering for us.

It could be that your first view of Jesus in heaven will be a very shocking experience. For in our minds we have envisioned in looking upon the face of Jesus of seeing someone who is just perfect in beauty, glory, standing in awe of that beauty. But in the prophecy of Isaiah fifty-two and fifty-three, he said, “And as many as looked upon him were astonished.” They were shocked. For his face was so marred you could not recognize Him as a human being. “And we hid as it were our faces from him.” In other words, it was so shocking we could not bear to look. But then he went on to say, “But He was wounded for our transgressions and bruised for our iniquities.”

These wounds that he bears are the wounds that he suffers for you when He paid the price of your redemption, when He took the judgment for your sins, when He died in your place. And it could very well be that our first view in heaven, prior to this completion of the redemptive act, that our fist view of Jesus will be a very shocking experience as we see Him with the marks of the sufferings that He bore for us in order to redeem us.

I turned and I saw him as a Lamb that had been slaughtered there in the midst of the throne among the living creatures, the cherubim, and in the midst of the twenty-four elders, there stood the Lamb.

And when he had taken the book, the four cherubim, living creatures and twenty-four elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of the saints ( Rev 5:8 ).

When in the Old Testament the priests went into the holy place of the Tabernacle each day, he bore a little golden bowl that was attached to these golden chains. And he would have incense in this little golden bowl, and when he would come past the altar where the sacrifices had been offered, he would take a burning coal from the altar and would place it in this little bowl of incense. And of course, the smoke of the incense would begin to rise. And he would go into the holy place where they had the altar of incense, and he would wave this little golden bowl of incense before the altar and the sweet savor of smoke would ascend up before the veil, behind which dwelt the presence of God. And it was the offering of incense unto God, which was representing the prayers of the people. And there are scriptures that refer to our prayers ascending as sweet incense before God.

So at this point these twenty-four elders act, as do the priests when they take these little golden bowls full of odors, which are the prayers of the saints, and they offer them at this point before God.

Now our redemption is not yet complete. The price is complete. It has been paid. Jesus died once and for all. But, Paul the apostle in Romans eight said, “And we and all creation do groan and travail waiting for our redemption, to wit, the redemption of this body.” So in the mean time, my body is not yet redeemed. I am longing for that day. I am waiting for that time.

In the meantime, God has given to me the Holy Spirit as a down payment, as an earnest of my inheritance until the redemption of His purchased possession. So God has shown that He is earnest in His intentions of redeeming you, and to show you that He gave to you the Holy Spirit. He has sealed you with that Spirit of promise until the day of redemption. And Paul talks about that in the first chapter of the book of Ephesians. One of the glorious blessings that we have in Christ, in heavenly places, is that after we believe we were sealed with the Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession. The Lord has purchased you. He has paid the price. He hasn’t yet picked you up. He has paid the down payment, but He is coming to get you one of these days. He says, “Hey, they are mine. I paid the down payment. This is it.”

Now we are told in Hebrews that God has put all things in subjection unto Him, but we don’t yet see all things in subjection. That isn’t yet the reality. We still see a world that is in rebellion against Him. It is not submitted to Him. The world is in rebellion against Him. So we do not yet see all things in subjection unto Him, but we do see Jesus who was made a little lower than the angels for the suffering of death, crowned with glory and honor, and He is waiting until the Father brings all things into subjection. He is resting in His finished work and now the Father is going to bring all things into subjection unto Him and He is going to establish Him then as the King of kings and the Lord of lords. But the redemption is not yet complete, for He hasn’t yet laid claim to that which He purchased.

It is like you going in to buy something from the department store and you realize you don’t have enough money for it right now, but you want it, so you put a down payment on it and you would like them to hold it for you. So they will write up the contract and put it on hold and you have a specified period of time to come in and pick it up. In the meantime it belongs to you technically. No one else can come in and buy it. Someone else could come in and say that they want it, but they would say, “Sorry, we sold the last one. They put the down payment on it.” So that is the earnest. You showed that you are earnest. You are intending to buy it. That is what it is all about. You just haven’t picked it up yet. So, we have the Holy Spirit, the earnest of our inheritance until the redemption of the purchased possession.

So as they offer these little bowls, odors before the throne of God, the prayers of the saints. How many times have you prayed “Thine kingdom come, Thy will be done in earth as it is in heaven”? That is an unanswered prayer up to this point. Now the church has been offering that prayer for centuries, but that is still an unanswered prayer. Now it doesn’t mean that God does not intend to answer it. God does intend to answer that prayer. It is just a matter of timing, which of course is one of the problems with a lot of our prayers.

The time is now come and so the prayers are now brought before the throne of God, the prayers of the saints, the prayers through the centuries, “Thy kingdom come and Thy will be done in earth as it is in heaven”. And soon God’s kingdom will be coming and soon the will of God will be done here on the earth even as it is in heaven. And you won’t have the rebellion against God, which is destroying our planet, but you will have a planet all in obedience and subjection to Him. Oh, what a glorious place this could be if everybody lived as God wanted us to live, if we lived together in love, in righteousness and peace. For the kingdom of God is not meat or drink, but righteousness, peace and joy.

The earth can produce enough food for everybody. It is just that we are using the resources and managing the resources very poorly. We are using them for the wrong purposes, but when Jesus comes and establishes His kingdom, then shall we see the earth that God intended and righteousness upon the earth covering the earth as the waters do cover the sea.

And they sang a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for you were slain, and you’ve redeemed us to God by your blood out of every kindred, and tongue, and people, and nation ( Rev 5:9 );

So, redemption. “Thou art worthy to take the book and loose the seals for you have redeemed us by your blood, out of every kindred, tongue, people and nation”.

Now the question: Who can sing this song? Is this the song of redeemed Israel? No, because these people are taken out of every kindred, tongue, people and nation. Surely it is not the song of angels. That leaves us one group, the church. The song of the redeemed church made up of people from all over the world, from every family, every tribe upon the earth. They are redeemed through Jesus Christ, the family of God, one in Christ. For “there is neither Jew, nor Greek, Barbarian, Scythian, bond or free, but Christ is all and in all” ( Col 3:11 ), one big family in Jesus singing of the redemption through His blood.

Which brings up a very interesting point. Inasmuch as the Tribulation does not begin until chapter six and the church is there in heaven declaring the worthiness of the Lamb to take the scroll and loose the seals, the Tribulation does not begin until the seals are loosed. It precludes the church being on the earth during the Great Tribulation period. Surely the Lord is not going to send us back down to go through the Tribulation and then rapture us again.

And have made us unto our God kings and priests: and we shall reign on the eaRuth ( Rev 5:10 ).

Jesus, again to the overcomers, promised that they would be able to reign with Him, in His kingdom, and that ruling with Him with a rod of iron, that is to Thyatira.

And I beheld, and I heard the voice of many angels round about the throne and the living creatures and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands ( Rev 5:11 );

Now what is ten thousand times ten thousand? One hundred million. Thousand of thousands would be millions more. How many are redeemed and will be there in heaven? I don’t know, but a good-sized crowd. All one in Christ, all declaring the glory of our Lord.

Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing ( Rev 5:12 ).

So that chorus of angels joining in with the church. You see, they can’t sing the verse. They only can sing the chorus. They don’t know what it is to be redeemed by the blood of Jesus Christ. But when we come to the chorus and we begin to declare His worthiness to receive power, riches, wisdom, strength, honor, glory and blessing, they can join that chorus and they do.

And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sits upon the throne, and unto the Lamb for ever and ever. And the four cherubim said, Amen. And the twenty-four elders fell down and worshipped him that lives for ever and ever ( Rev 5:13-14 ).

So, this scene in redemption in the heavenly places. “

Fuente: Through the Bible Commentary

Rev 5:1. , a book) There were not seven books, but there was one only, sealed with seven seals.- ) So Eze 2:10 : – . And it is possible that the copyists may have introduced into this passage for , either from ch. Rev 4:6, or from the passage just quoted from Ezekiel. and are opposed to each other, as are and . But since in Ezekiel the expression is , is defended from the Hebraism. The Philocalia of Orige[63]

[64] has by itself.- , with seven seals) This prophecy abounds with instances of the number seven, of which four are most copiously described: the seven angels of the churches; the seven seals of the sealed book; the seven angels with trumpets; the seven angels with vials. The churches are a model, to which the Universal Church of all climes and ages, together with its teachers and pastors, ought to be conformed. The seals represent all power in earth and in heaven, given to the Lamb. By the trumpets the kingdom of the world is violently shaken, so that it at last becomes the kingdom of the Lord and of His Christ. By the vials the beast is crushed, and whatever is connected with it. We ought always to keep before our eyes this Summary. Thus the whole of the Apocalypse runs on in its own natural order. The division of these sevens into IV. and III. will be explained below. The hypothesis of VII. periods of the Church, represented not only by VII. churches, but also by VII. seals, VII. trumpets, VII. vials-other groups of seven in the Old and New Testament being drawn out to the same hypothesis,-has greatly enervated the Theology of many, especially that which is exegetical.

[63] rigen (born about 186 A.D., died 253 A.D., a Greek father: two-thirds of the N. Test. are quoted in his writings). Ed. Vinc. Delarue, Paris. 1733, 1740, 1759.

[64] And the sainted author exhibited that (reading) also in Vers. Germ. of the New Testament.-E. B.

A Syr. and some MSS. of Origen have ; B, ; Vulg. foris.-E.

Fuente: Gnomon of the New Testament

Rev 5:1-7

SECTION TWO

VISION OF THE SEALED BOOK

Rev 5:1-14

1. THE LAMB WORTHY TO OPEN THE BOOK

Rev 5:1-7

1 And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals.–As the vision of chapter 4 shows God’s power as Creator to bring to pass the things to be revealed, so the vision of chapter 5 shows Christ’s power as Redeemer to reveal what things would come to pass. What John saw was God sitting upon the throne with a book in or lying upon his right hand. This changed view was for the purpose of giving proper praise to Christ as the only one able to make the revelation. This was in harmony with the statement already made. (See 1:1.) This book was not printed as ours are today, for there were no such books then, but it was a manuscript rolled as a scroll. (Jer 36:2; Heb 10:7.) “Written within and on the back” probably means that it was written on both sides. “Close sealed” means that the edge of the roll was fastened down with a seal. Being rolled together and sealed indicates that the contents written could not be known till the seals were broken. Since the seals were opened in succession, and a vision appeared at the opening of each seal, the natural conclusion is that the roll was made up of sheets and when a seal was broken that sheet was unrolled and its writing seen. The book contained symbolic visions of what was to come to pass hence, revealed the destiny of the church and its enemies from that time till the end of the world. There is nothing said about the writing being read by the Lord when the seals were opened; in fact, it may have been only the symbols that were written. This may account for the fact that when a seal was opened there appeared before John the vision–living picture–not the reading of words. What John did was to put in words a description of the picture which he saw. Occasionally he tells what some feature of a vision means, but aside from that the visions are left without explanation. How their meaning may be determined will be discussed later. Seven sheets rolled together and sealed with seven seals probably indicate that the book contains a full revelation of the future history of the church.

2 And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof?–The angel appeared as strong to harmonize with the fact that he proclaimed with a “great voice,” as indicating perhaps that his question was to be heard by all intelligent creatures. This would put in bold relief the one who alone was worthy to open the seals. This means one whose rank and authority was such that God would grant him the privilege of revealing the future.

3 And no one in the heaven, or on the earth, or under the earth, was able to open the book, or to look thereon.–The angel’s question was a challenge to all creation. No one possessed either the ability or the moral worthiness to disclose the future hidden things. This inability belonged to all realms ; none of the angelic hosts in heaven, none of the nations of men on earth and none of the righteous dead in the intermediate state was able. This means that no creature in all God’s universe could perform this solemn task.

4 And I wept much, because no one was found worthy to open the book, or to look thereon:–To open the book meant to break the seals and to look thereon meant to see and describe the symbols that were written in it. When no one came forward to open the book, John was so affected that he wept much. Apparently the promise made in 4:1 that he was to be shown. things “which must come to pass hereafter” would fail. Being in exile and deeply concerned about the future of the churches, he was moved to tears because no one was ready to make the coveted disclosures. His sorrow and distress are no surprise, when we consider his love and sacrifices for the churches. Men and women yet claim to reveal the secrets written in the book of the future by some mysterious power or by communicating with the dead, but this vision is proof that the future belongs to God. All the revelations he wants us to have are now recorded in the Bible.

5 and one of the elders saith unto me, Weep not; behold, the Lion that is of the tribe of Judah, he Root of David, hath overcome to open the book and the seven seals thereof.–Regarding the elders, see notes on Rev 4:4. The text gives no reason why one of the elders rather than some other heavenly being spoke this message to John. This instructing the apostle by one of the elders shows that they were a class of heavenly worshipers. Christ’s overcoming Satan and death is the reason for his exaltation to God’s right hand (Php 2:7-11), and for “angels and authorities and powers being made subject unto him” (1Pe 3:22.) The elders here mentioned being in heaven would know of his exaltation and power; hence, could appropriately speak the comforting words to John. That this language refers to Christ is unquestionable, and the descriptions used show in a vivid way his worthiness to open the book. Jesus was of the tribe of Judah (Heb 7:14), and calling him a Lion is probably in reference to Gen 49:9. The lion, as king of the forests, was a fitting symbol of Christ endowed with royal authority–a ruler exercising over angels in heaven, men on earth, and the spirits of the departed in Hades. The Root of David means a descendant of David–one whose lineage gave him, the right to exercise this royal authority. Being endowed with this authority because of his victory, he was the only one worthy and able to show John the future struggles and triumphs of the church.

6 And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.–Here a change is made in the scene–a Lamb appears in the midst of the group composed of God, the living creatures, the twenty-four elders, and the strong angel. The Lamb was standing, which indicated it was alive, though it bore marks of having been slain. Since John had probably heard John the Baptist declare Jesus to be the “Lamb of God” (Joh 1:36), and had witnessed his crucifixion, he knew, of course, that what he saw in heaven was a symbol of Christ. The lamb was a type of innocence and sacrifice; Jesus was both manifested in highest form.

The further description of the Lamb shows Jesus to be the proper one to open the book. He had “seven horns, and seven eyes.” It is generally understood that the number “seven” signifies perfection. John explains that the seven eyes represent the “seven Spirits of God, sent forth into all the earth.” The “seven Spirits” probably refers to the Holy Spirit. See notes on l:4. As the eyes see all natural objects that come within the range of vision, they are appropriate symbols to represent the Holy Spirit’s power to see and know what facts should be revealed. The disclosures therefore to be made would be perfect. The use of the word “horn” in the Bible indicates that it is a symbol of power, as the following passages show Deu 33:17; 1Ki 22:1 Jer 48:25; Zec 1:18; Luk 1:69. Seven horns mean perfect power to do what was necessary. In this part of the vision John was shown that whatsoever things that would appear in the symbols to follow were sure to come. to pass; for there would be sufficient power to accomplish what was predicted. This must have been great encouragement to the then suffering congregations to be faithful to God in spite of any trial.

7 And he came, and he taketh it out of the right hand of him that sat on the throne.—The one here called “a Lamb” is represented as taking the book out of the hand of the one who sat upon the throne. This means that Christ received the authority of the Father to open the book–make the revelations it contained. But scholars have asked this puzzling question Did John see the form of a lamb? If so, how could a real lamb be represented as taking a book out of the hand of the one on the throne? Some answer by supposing that the vision may have been changed just at this point from the image of a lamb to that of a man. The text does not so indicate. Others suggest that the word “Lamb” may be used figuratively, as in Joh 1:29, to describe the characteristics of Christ, but the real appearance was of some heavenly being in the form of man. When we speak of the “Lamb of God” now, we never visualize a real lamb, but only transfer the lamb characteristics to Christ. Then we should remember that human beings are probably unable to understand fully heavenly representations. The essential point here made is that Christ only was able to make the revelations of future events.

Commentary on Rev 5:1-7 by Foy E. Wallace

The sealed book-Rev 5:1-5.

1. In the right hand of him that sat on the throne a book-Rev 5:1.

The book was a scroll wherein things were registered, engraved. The productions that are now called books were unknown in this early age in the present form of printing and binding. They were usually in the form of a scroll, written or engraved on material known as parchment. (2Ti 4:13) A sealed book was a roll of parchment, or scroll, bound by a band, with a seal affixed to the tie of the band or to the knot. Reference is made to this usage in Isa 29:11, and illustrations of it have been produced in most of the dictionaries of the Bible lands and times. This book which was written within and on the backside contained the events which were depicted. The unsealing of the closed book was the revelation of the predicted events within.

2. Who is worthy to open-and to loose-no man in heaven nor in earth”-Rev 5:2.

The strong angel is emphasizing the important proclamation. The great voice is comparable to the announcement. The declaration no man in heaven nor in earth meant that it belonged only to the One on the throne to open it; no created being, terrestrial or celestial; no man in earth belonging to authorities of the earth; and, neither under the earth, or belonging to any order of humanity whether in authority as head or under subjection to powers of the earth, whether in the realm of living men or of the hadean domain of the disembodied spirits of men–no man, no created being was worthy or able, in finite limitations to open the book.

The restriction neither to look thereon meant that they were not permitted to see or know what was in the book. To open meant to understand and reveal the significance.

3. And I wept because no man was found worthy to open and to read the book”-Rev 5:4.

The inspired seer wept in the awesome realization that the things within the book were beyond human disclosure.

4. Weep not: behold the Lion of Judah, the root of David hath prevailed”-Rev 5:5.

The comforting counsel to weep not shows that the anxiety was premature and the fear was unfounded; they were only tears of interruption; hence they were to withhold the weeping and wait to see the full procession.

The title, Lion of Judah was symbolic of power. The lion is the most courageous beast, the king of the forest, an emblem of strength and valor. It was used here with prevailed to designate the invincible Christ who would conquer his own and his peoples enemies.

The symbol of the tribe of Judah connects with the prophetic blessing of Gen 49:8-12. The capital of the tribe was Ariel, meaning lion of God (Isa 29:1) . Hence, the lion of the tribe of Judah was descriptive of the lineage and character of the divine descendant of the tribe. Judah, under divine favor, was a nation in itself, typical and prophetic, in such biblical phrases as the house of Judah, the kindred, stock, and lineage as in Gen 12:17; 1Ti 5:8; Luk 2:4; 2Sa 7:18. The prophecies pointed to Christ, the spiritual head of the house of Judah — Isa 22:21-22 –having the ruler-ship–the divine government, which Judah typified. And he was the minister of the new covenant which God made with the house of Judah, as stated in Heb 8:1-13. See verses 8 to 10. The limited phrase with the house of Israel, in verse 10, indicated that in the new covenant there would be no distinction–Israel was Judah, the whole. Thus the Lord sprang out of Judah. (Heb 7:14)

The root of David: By metonymy the Christ is called the root of Jesse (Isa 11:10) and of David (Rev 5:5). The plant or branch springs from and grows out of the root. Christ is the root, instead of the branch, which springs from the root of the spiritual people of David. (Rom 15:12) Isaiah uses the words, rod, stem and branch (Isa 11:1); and Zechariah gives him the title of The Branch (Zec 3:8); also in 6:12, the title Branch is used to show that He was to be the plant itself, the stem (source), and rod (on which branches grow) as on the vine of Joh 15:1. The name of David in prophetical office and regal character was the most eminent type of the Christ. (1Sa 16:13; 2Sa 2:4; 2Sa 5:3). As ruler over the temporal kingdom of Israel, he was the forerunner to the Son of David who should be ruler of the spiritual Israel forever. (Isa 9:7; Mat 1:1; Mat 9:27; Mat 12:23; Luk 1:32-33)

In the prophecy of Eze 34:23-24 Christ is the new David of the new Israel; the one shepherd of the one flock. The distinction between Judah and Israel would be lost, and would no longer exist. Further references to the tabernacle, the throne, the mercies, the blessings, and the key of David were all applied and ascribed to Jesus Christ.

The Lamb in the midst of the throne-Rev 5:6-10.

1. In the midst of the throne and of the four beasts (beings), and in the midst of the elders, stood a Lamb as it had been slain; having seven horns and seven eyes which are the seven Spirits of God sent forth into all the earth-Rev 5:6.

The Lamb in the midst of the throne was Christ, here represented as a lamb instead of a lion because of his having been sacrificially slain; but the slain Lamb was now risen and is seen as the conquering Lion of the tribe of Judah to deliver his people from their foes and oppressors.

2. Having seven horns and seven eyes-which are the seven spirits of God sent forth”-Rev 5:6.

The seven horns and eyes are the symbols of perfection in all of his divine attributes, and the seven spirits of God, which were sent forth were symbolic of the perfection of the truth in the testimony of his witnesses. (Heb 1:7; Heb 1:14)

3. He came and took the book out of the right hand of him that sat on the throne”-Rev 5:7.

The Lamb took the book from him on the throne. The One on the throne is God. The One who took the book is Christ–the Lamb in the midst of the throne

4. The four creatures (beings), the four and and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of the saints-Rev 5:8.

Because he was the One who was able to open the book and to Him complete and united homage was due; not one creature (being), nor one elder, but the four of the one group, and the twenty-four of the other, representing complete and united worship and adoration: having every one of them harps and golden bowls (vials) full of odors, which are the prayers of the saints.

5. Having every one of them harps”-Rev 5:8.

The harp was not an instrument of mourning, but of rejoicing. In Israels captivity the harps were hung on the willows (Psa 137:2) in representation of Israels sorrow. The symbol here is not that of sorrow in the calamities to come, but of rejoicing in the triumph of their deliverance, by the Lion that hath prevailed, and who would lead them through all the scenes of conflict enclosed in the book, which was now about to be disclosed by him, in scenes of the ultimate eventual victory of the unfolding experiences.

6. And golden vials full of odors-Rev 5:8.

The vial, or censer, was a vessel used in altar service to contain the fire with which incense was burned, the perpetual fire from the altar of burnt offerings. It sometimes stands for the altar itself as in Heb 13:10 : We have an altar, whereof they have no right to eat which serve the tabernacle. Its use for common purposes was positively forbidden, and no other composition or preparation was acceptable, either of fire or of incense than that which was prescribed. (2Ch 26:16-21; Lev 10:1-4)

7. The prayers of saints”-Rev Rev 5:8.

The incense was symbolic of intercession, typical of the intercession of Christ for his saints. Here it is designated to be the prayers of saints because the saints in tribulation were imploring the intercession of the Lamb. In Rev 8:3, the incense was added to the prayers of the saints, which signified the merits of the death of Christ, and which extended and amplified the symbol of intercession. The altar stood for that upon which sacrifice was offered as mentioned in 1Ki 13:1-34; 1Ki 18:30, and it was appropriated exclusively in the offering of sacrifices for sin on behalf of the one who had offended the law. It symbolized Christ as the Christians only sacrifice, and there is no need for any other altar. It is upon his altar that spiritual offerings are now made (Heb 13:10) and to him all true worship ascends (Heb 13:15). This vision of Revelation is based on the typical significance of the sacrificial offerings of the Old Testament, which not only reminded the people of sin and the need of expiation, but prefigured the atonement of Christ doctrinally envisioned in Isa 53:10, and mentioned in 1Pe 2:24, as having been accomplished.

8. They sang a new song, saying, thou wast slain . . . and hast redeemed us to God . . . out of every kindred, people, nation-Rev 5:9.

The new song was the theme of redemption from sin by the blood of the Lamb, in contrast with redemption of Old Testament Israel from the physical servitude of the song by the sea.

Redeemed to God signified the restoration and repossession of a forfeited state, a redemption by a blood price of an inheritance that was lost.

Out of every kindred, tongue, people, nation. The new Israel was not tribal or national but composed of all men of all nations, redeemed by the blood of the Lamb. It was the sublime vision of the new people of God. (Hos 1:10; Rom 9:25-26; 1Pe 2:10)

9. And hast made us unto our God kings and priests: and we shall reign on the earth-Rev 5:10.

Kings: This refers to the reign of Christ in the kingdom now present and existing–made us–it was of past performance and establishment; not a future kingdom, but present. The church is the priesthood now (1Pe 2:5; 1Pe_29), an analogy based on Exo 19:6. The church sustains a kingly relation to Christ, and of it the members reign with Christ; hence, they are kings in royalty with him. (Rom 8:17) It is a reference to the state of the church under the gospel–under the spiritual government of Christ. (1Ti 6:15) The term king signified a sovereign prince or ruler in a kingdom. (Pro 8:15) It is applied to God, the Supreme Ruler of the universe (Psa 44:4); and to Jesus Christ, the King and Head of the church (Psa 2:6; Psa 45:1; Eph 4:5); and to all true Christians who as heirs, reign with him in life. (Rom 8:17; Rom 5:17; 2Ti 2:12)

Priests: The church sustains a priestly relation to Christ, and its members participate in the offering of spiritual sacrifices. (Heb 13:15) The word priest is contracted from elder or presbyter, and was a general name for ministers of Gods service. (Heb 10:11) In all scriptures it denotes one who offers sacrifice. It is applied to Jesus Christ in the highest office, who offered himself for the sins of all men. (Heb 4:14; Heb 7:17; Heb 8:4; Heb 9:11-12) It applies to every true believer (Christian), who himself offers spiritual sacrifices. (Heb 13:15; 1Pe 2:5; Rev 1:6) Under the law the priest was a person consecrated and ordained to teach the people, pray for them and offer sacrifices. (Lev 4:5-6) Christians perform all of these services and functions now in the new priesthood, the church.

Reign: The word is variously used literally and figuratively. Commonly the word to reign means to rule, or to govern as a sovereign prince. (2Sa 5:4-5; Mat 2:6) God reigns as absolute monarch, he governs and disposes of all things in heaven and earth. (Psa 93:1); Christ reigns in this dispensation in his kingdom, the church (Luk 1:33; Mat 2:6; Rom 15:12; 1Co 15:24-25); Death reigned from Adam to Moses, Rom 5:15 –that is, prevailed, held sway, dominion; Sin reigns, when the motions of sin are obeyed, as one obeys the law or command of a king, when it exercises an absolute uncontrolled power over the soul (Rom 6:12); Grace reigns through righteousness, prevails through the gospel to abolish the rule and dominion of sin, as we are governed by what it teaches (Rom 5:21; Tit 2:11-12); and Christians reign in righteous living with Christ (Rom 5:17). All who receive grace in gift of righteousness (forgiveness in Christ), and partake of the spiritual life, whereby sin is conquered, reign with apostles in conforming to their teaching and example; and reign with Christ as in the sufferings with him in the death to sin and partaking of his suffering (2Ti 2:12)

We shall reign: Literally rendered the passage reads are reigning–referring in the Revelation context to their continuing conquests in the trials that were present.

What the four creatures and twenty-four elders were chanting in unison, as a complete representative company, was the prospect f a glorious triumph over their oppressors. It symbolized a reign of victory, a symbol that the oppressions to be revealed in the seals could not consume them; the wrath of monarchs could not destroy them; nor the power of kings and emperors defeat them. They would survive; they would live; they would reign on the earth, not in future glory, but reign there and then as conquerers and overcomers in an undefeated, triumphant cause. The church was symbolized as being complete and imperishable in conflict with their heathen oppressors.

The angelic symphony-Rev 5:11-12.

1. I heard the voice of many angels . . . and the beasts (beings), and the elders . . . ten thousand times ten thousand, and thousands of thousands-Rev 5:11.

The voice: The sound of myriad thousands of angels and beings was but one voice, a concert of praise; with one object, the Lamb; and with one theme, in symphony of the adoration to the Lamb.

Thousands: The literal computation would be ten thousand times ten thousand–100,000,000–One hundred million, plus thousands of thousands, on multiplied thousands more. So figuratively it signified that all the church on earth, represented by the four and twenty elders, and the whole family of heaven (Eph 3:14), represented by the multiplied decimals, joined in the adoration of the Lamb in the midst of the throne. (see verse 13)

Commentary on Rev 5:1-7 by Walter Scott

THE THRONE AND THE SLAIN LAMB

CONNECTION BETWEEN CHAPTERS 4, 5, and 6

In the previous chapter is witnessed the vast and glorious throne of the Eternal, the symbol of the governing power of God throughout the universe. Round it all persons and things are grouped in their respective positions. The main thought of the chapter is God the sovereign Ruler of all creation governing according to His nature and on the basis of eternal righteousness. It is not a portion of the divine Word which calls forth the affections of the soul. It is a vision which absorbs rather our being as creatures. The vision remains, the scenery is not changed, nor is the glory in anywise dimmed as the additional truths contained in chapter 5 come before us.

There is an intimate connection between chapters 4, 5, and 6. The first series of judgments is noted in Rev 6:1-17. The great actor is the Lamb, while the throne as seen in chapter 4 is the source of the judgments. We have here a continuation of the vision already beheld by the Seer, with two prominent and additional features, namely, the seven-sealed book, and a Lamb as slain. We may remark that in this chapter, preparatory to the proper action of the book, namely, JUDGMENT, the majesty of the lion and the meekness of the Lamb are combined, and centre in Him Who alone is worthy to bear these double glories.

This grand chapter is divided into four parts, the first two being introduced by the words “I saw” (Rev 5:1-2); the second two parts are each prefaced with “I beheld” (Rev 5:6; Rev 5:11). In brief, the subjects are: first, the book; second, the challenge; third, the song; fourth, the worship.

Rev 5:1

THE SEVEN-SEALED BOOK

Rev 5:1 “And I saw on the right hand of Him that sat upon the throne a book, written within and on the back, sealed with seven seals.” This book or roll is, of course, a symbol. The book of life (Rev 3:5; Rev 13:8) is a register of names; the books of works (Rev 20:12) are the divine records of human actions. But the book beheld by the Seer contains in full THE REVELATION OF GOD’S PURPOSE AND COUNSEL CONCERNING THE WORLD. It contains the history of the future, and gives us the successive steps needful for the inauguration of the world-kingdom of Christ. God is about to bring again His First-Begotten into the world amidst the acclaim of angels (Heb 1:6), and the seven-sealed roll unfolds how this will be brought about. The contents of the book cover the period from the breaking of the first seal (Rev 6:1-17) till the close of the kingdom reign and commencement of the eternal state (Rev 11:18).

The book lay on the right hand of the Eternal. The position of the roll was in fitting accord with the proclamation of the angel (v. 2); in itself a challenge to the universe to produce one of sufficient worth to approach the place of distinguished honour (Psa 110:1; Eph 1:20) and take the book.

The book or roll was “written within and on the back,”(*Some would punctuate the clause thus: “written within, and on the backside sealed with seven seals,” but where else could it be sealed save on the back? Why state that? It was customary to fill up a scroll and continue the writing on the back. The roll beheld by Ezekiel (Eze 2:10) was, we are expressly informed, “written within and without” The fulness and completeness of the prophetic announcements about to be unfolded seem the thought designed in the scroll being written on both sides.) thus signifying that the whole counsel of God respecting this world was herein unfolded; no further revelation of God’s purposes was to be vouchsafed. This book was fully written (compare with Eze 2:10).

Rev 5:1 “Sealed with seven seals.” Each seal closes a certain portion of the book; hence the contents are successively revealed as the seals are opened in order. But the whole is absolutely hidden from men and angels till opened by the Lamb. The “seven seals” express the perfection with which the hidden counsels of God are securely wrapped up in the divine mind till their open disclosure by the Lamb. The prophet Daniel (Dan 12:4) was instructed to “shut up the words and seal the book even to the time of the end;” whereas the Seer of Patmos (Rev 22:10) is told the exact opposite, “Seal not the sayings of the prophecy of this book, for the time is at hand.” The former was to seal; the latter was not to seal. Even Daniel, distinguished above all his contemporaries for the many and far-reaching revelations and visions granted him, says: “I heard, but I understood not” (Dan 12:8-9). Now, however, that we have reached “the time of the end,” not exactly “the end,” all is open. The book of prophecy is completely and openly revealed. For us the seven-sealed book, with its full and minute disclosure of the future, is no longer a hidden mystery. Prophecy, once a secret, is so no longer.

Rev 5:2-3

THE CHALLENGE OF THE ANGEL.

Rev 5:2-3 “And I saw a strong angel proclaiming with a loud voice, Who (is) worthy to open the book, and to break its seals? And no one was able in the Heaven, or upon the earth, or underneath the earth, to open the book, or to regard it.” The attention of the moral and intelligent universe is to be directed to the book resting on the open palm of the Throned One. The angels “excel in strength” (Psa 103:20), but their might is exercised only in the path of instant obedience to the will of the Creator. Each one of the countless myriads of the angelic hosts is held in dependence upon Him Whose will is their happy service. All angels are strong, but there are measures, and ranks, and orders amongst them. There are prominent angels amongst their fellows, as Gabriel, Michael, etc. (“Michael the Archangel” (Jud 1:9). Scripture never speaks of “Archangels.” Jewish writers divide the angelic hosts into orders and classes as “Thrones, Dominations, Virtues, Princedoms, Powers,” to which division Eph 1:21 evidently alludes. In the region of the supernatural the unseen ministers of the divine will guide, control, and in every way influence human affairs. They are God’s ministers.) The loud voice of one of those angels of power penetrates to the utmost bounds of the universe, searching “the Heaven,” the dwelling place of God; “the earth,” the dwelling place of men; and “underneath the earth,” the abode of other intelligent beings. Those three terms indicate the extent of the universe. Everywhere and to every being the angel’s voice reaches.

Rev 5:2 “Who is worthy to open the book, and to break its seals?” Moral competency to answer to the angelic proclamation there was not. The universe in all its parts,”The three kingdoms of creation” (Php 2:10), does not possess one being competent to disclose and execute the counsels of God; “no man,” reads the Authorised Version; “no one,” a term of much wider import, rightly reads the Revised. To “open the book and to break its seals ” are regarded as separate actions. The natural order would have been to first break the seals in order that the book might be opened. The import of the angel’s proclamation, however, is to open the book so as to unfold its contents; and the breaking of the seals, their execution as in Rev 6:1-17. The moral force of the acts is the point in question. The challenge is unanswered. The undertaking required moral worth and a proved capacity not found in any created being.

Rev 5:4-5

THE WORTHINESS OF THE LAMB.

Rev 5:4-5 “And I wept much because no one had been found worthy to open the book nor to regard it. And one of the elders says to me, Do not weep. Behold, the Lion which (is) of the tribe of Judah, the Root of David, has overcome (so as) to open the book and its seven seals.” The grief of the Seer is emphasised by the use of the pronoun “I,” which is emphatic in the Greek. “I wept much.” John is here regarded as the representative of the prophetic feeling at “the time of the end,” or “the last days.” His soul is stirred within him as his eye rests on the sealed scroll lying on the open hand of the Sitter on the throne, with no one in the vast creation of God competent to disclose its contents and carry them into execution. The tears of John have been termed “the weakness of the creature,” but if “wept much” is sometimes the expression of weakness, it is equally the expression of a right and godly feeling. It has been remarked, “Without tears the Revelation was not written, neither without tears can it be understood.” But the book was to be opened. And since worship of the highest order and an intimate knowledge of the mind of God are characteristics of the crowned and glorified elders or representatives of the redeemed, it is one of these elders who consoles the weeping Seer by directing his attention to One in every respect qualified to unfold the divine counsels and carry them to a triumphant issue. Who is He? The Lion of the tribe of Judah, the Root of David. What has He done? He has overcome every spiritual power by His death on the cross. Thus He has an unchallenged right in Himself, and because, too, of what He has done, to advance to the right hand of the Eternal, take the book, and effectuate the counsels of God.

Rev 5:5 “The Lion of the tribe of Judah” (Gen 49:9). The dying patriarch, however keen his spiritual vision, could not have dreamed that his glorious prediction (vv. 8-10) pointed to the advent of the Messiah nearly 4000 years afterwards, Who in irresistible might, majesty, and sovereignty would secure the blessing of Israel and of the whole earth. In His lion-like character He crushes every opposing force, and establishes His universal kingdom on the ruin of all opposition. Here worth and might are combined.

Rev 5:5 But another title is here used of our Lord: “The Root of David.” Why David? Why not Moses, or Abraham? David is the representative of Royalty. Moses the expression of Law. Abraham the depositary of Promise. Now these two chapters (4 and 5) have as their main subject the kingdom rights and glories of Christ. Thrones and crowns are frequently referred to, and in fact characterise this sublime portion of the Apocalypse. Hence, the introduction of the kingdom being the question, David is fittingly named. Christ is both the Root and Offspring of David (Rev 22:16). He is the former as Divine, and the latter as Man. He is both Root and Branch (Isa 11:1-16).

In Rev 5:4 the words in the Authorised Version “and to read” are rightly omitted in the Revised.

Rev 5:6-7

VISION OF THE SLAIN LAMB.

Rev 5:6-7 “And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders a Lamb standing as slain, having seven horns and seven eyes, which are the seven Spirits of God (which are) sent into all the earth: and He came and took (it) out of the right hand of Him that sat upon the throne.” The Seer “wept much.” The elders, heads of the heavenly priesthood, knew and could divinely interpret the mind of God. What was dark to John was light to them; what was cause of sorrow to him was gladness to them. One of the elders directed the attention of the weeping Seer to One who, in majesty and resistless might, had besides personal and acquired rights which would entitle Him to disclose and effectuate the counsels of God. But when John looked he beheld a “lamb” (The term lamb occurs in the Apocalypse twenty-eight times: the word employed signifies a diminutive animal Arnion, not Amnos, as in the Gospel (Joh 1:29, etc.). The word lion is only once applied to Christ in this book.) instead of a “lion.” Seeming weakness instead of majesty.

In the midst of the heavenly scene stood a Lamb as slain. The wound prints in Him as risen beheld by the disciples (Joh 20:20; Joh 20:25; Joh 20:27) are now seen by John in Him glorified. The memories of Calvary are treasured in Heaven (We see no difficulty in supposing that in the glorified body of our blessed Lord the indelible marks and scars of the cross will be seen (Joh 20:20-27).) John the Baptist first pointed out Jesus on earth as the “Lamb of God” (Joh 1:29-36); John the apostle now beholds Him in that same character on high. But how different the position! There, wounded and slain (Isa 53:1-12); here, the center of Heaven’s strength and glory, yet bearing in His Person the marks and scars of the cross.

The “Lamb standing” between the throne and the elders is the first step to the assumption of the inheritance. He is about to take to Himself His great power and reign. At present He sits with His Father in His throne (Rev 3:21), and with Jehovah at His right hand (Psa 110:1). But the session of patience is seen by the Seer to be at an end. The Lamb vacates the “throne” and “right hand,” and stands ready to act. Standing intimates readiness for action: sitting refers to a state of quiescence.

Rev 5:6 “Having seven horns and seven eyes, which are the seven Spirits of God sent into all the earth.” Here the mystic number “seven,” denoting perfection, is thrice repeated. Strength and intelligence are denoted by the “horns” and “eyes,” and the fulness of administration of the Holy Spirit in government in the “seven Spirits of God.” All are perfect, and all connected with the government of the earth which is about to be assumed by the Lamb in His redemption character “as slain.”

The Lamb advanced and took the book “out of the right hand of Him that sat upon the throne.” What a combination of glories and rights centre in God’s beloved One! The majesty and might of the Lion, the meekness and sacrificial character of the Lamb, combined with all power and intelligence, are conspicuously displayed in the Person of the glorious One beheld by the Seer. Then how severely simple the words in which the majestic action is narrated. The opening of the seven-sealed roll on the hand of Jehovah intimates an undertaking of such a momentous character that the cross alone surpasses it, a work involving the glory of God and the blessing of creation, and one in which the whole universe is directly interested (Rev 5:11-14). “He came and took (it) out of the right hand of Him that sat upon the throne.” Neither the pencil of the artist nor the pen of the historian is needed here. The artless simplicity of the account is God-like. “Simple and majestic, without any pomp of words, or any effort to decorate the scene,” writes Moses Stuart. “How calm and sublime!” says F. W. Grant. And with these testimonies we are in full accord.

Commentary on Rev 5:1-7 by E.M. Zerr

Rev 5:1. Him that sat on the throne was God, for he is said to be the creator of all things, in the last verse of the preceding chapter. What was called a book in old times is the same as we call a roll; something like a long strip of paper and rolled up from one end. Let us remember we are in a book of signs or symbols. This book or roll is a symbol of the future events, and being sealed signifies that the future is unrevealed to all unless the seals can be broken so that the writing can be read. There were seven seals which is the complete number again, signifing that the future is hidden from the world. If the seals can be broken and the writing read, each one will reveal a part of the events that are to come in the future.

Rev 5:2. Strong angel proclaiming. He was asking a question with a loud voice which signifies a general call in order to give all a chance. The call was to the task of opening the book which means to make predictions of the coming events.

Rev 5:3. Heaven (where God dwells), earth (the abode of living human beings), under the earth (the abode of departed spirits). These three regions take in all intelligent creatures in the universe. Note that no man in any place was able to respond, which signifies that the future is a sealed book as far as uninspired beings are concerned, whether they be in heaven or on earth.

Rev 5:4. Since the loud request had been made by a strong angel the importance of the subject was evident, which explains why John wept when no one (the word for man is not in the original) was able to respond. Read the book, neither to look thereon signifies that unless the seals can be broken, no uninspired person can even see the writing much less read (understand and interpret) it.

Rev 5:5. One of the elders means one of the four and twenty who represent the two great systems of religion. He was able to console John and bid him refrain from weeping, because there was one available who would be able to open the book. Lion of the tribe of Juda (Judah). In Gen 49:9-10 this lion is predicted and Heb 7:14 tells us that Christ came from the tribe of Juda. Root of David means that Christ was the very important descendant of David the son of Jesse (Isa 11:1 Isa 11:10). This conversation represents the leaders of the two organized systems of religion as understanding that the great plans in which they were only agents in the service of God, were made good through the merits of this Lion.

Rev 5:6. In the midst, etc. Thayer gives us the rendering as follows: “And I saw between the throne and the four living creatures and the elders.” He then offers his explanation as follows: “In the vacant space between the throne and the living creatures (on one side) and elders (on the other side), accordingly nearest the throne.” As it had been slain. A lamb may be slain and then come back to life still bearing the marks of its death wounds. Thus Jesus was permitted to retain the wound marks until He had completed the great work with His apostles. (See Joh 20:20.) Horns in symbolic language means authority, and seven of them means complete authority. (See Mat 28:18.) Seven eyes signifies a perfect vision which would be necessary in order to see into the future. Seven Spirits is explained at Revelation 14.

Rev 5:7. He (this Lion and Lamb) came to the throne to get the book. Him that sat upon the throne means God, and in giving the book to the Lamb signifies that God gave his Son the ability to reveal the future events. This fact is stated literally in the first verse of the book of Revelation.

Commentary on Rev 5:1-7 by Burton Coffman

Rev 5:1

Without any doubt whatever, this chapter is a continuation of the throne of God scene in Revelation 4. The same throne, the same living creatures, the same angels, the same 24 elders, the same solemn worship, and the same Person upon the throne are present here that were seen in Revelation 4. The great new element that comes to light in this portion of the vision is that of the Lamb of God “in the midst of the throne” with the Father. “Chapters 4,5 are one passage.”[1] Nothing in these two chapters should be interpreted as “things that shall come to pass hereafter,” for quite obviously they describe present and eternal realities in the spiritual world. As Beckwith stated it:

These are the supreme “things that are” (Rev 1:19), out of which the “things that are to come to pass” must flow certainly and completely in spite of the powers of evil.[2]

And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals.

A book … It is natural to assume that the book was of the scroll type familiar to the people of those times. Books were made of papyrus pith sliced exceedingly thin and carefully joined together in vertical strips and reinforced by an additional layer with the strips laid horizontally, then bonded with glue and water. They were pressed flat and sandpapered for smoothness, giving a sheet of “paper” similar to ones seen today. The scroll was made by piecing many of these sheets together, side to side, to form the roll of required length. In reading, the roll was transferred from the roller in one hand to another roller in the other. Barclay tells us that a book the length of Romans would have required a roll 11 1/2 feet long.[3] A characteristic of the scroll was that the strips of papyrus caused a horizontal grain on one side and a vertical grain on the other, called the recto and verso. Usually, scrolls were written only on the side with horizontal grain, because that provided easier writing. Longer writings, however, utilized both sides. From the fact of the scroll in view here having been written “on the back,” a rather extensive communication is indicated.

What is the meaning of this scroll? From its being “in” or “on” the right hand of God, the exceedingly great importance of it must be deduced, but what is it? Many different answers are given: “It contained the whole of the mysteries of the kingdom of heaven.”[4] “It is God’s redemptive plan for the denouement of human history, the overthrow of evil, and the gathering of a redeemed people.”[5] “It is the New Covenant, since the New Covenant tells how God will save the church, Israel, the world, and the universe.”[6] “This is a book of the future of the world and of mankind.”[7] “It is some kind of legal document relating to the destiny of mankind.”[8] “The book is surely that which contains the world’s destiny.”[9] There is perhaps a measure of truth in all these answers. Certainly, there is some bearing which the book had upon the mystery of redemption, and the long-secret device by which God would achieve it in the death of his Son. Human salvation, together with God’s purpose of achieving it and the mystery of how it would be done, is included in it because we cannot agree with the notion that John’s weeping in Rev 5:4 was due merely to disappointment at not seeing the future revealed. See comment on Rev 5:4.

Sealed close with seven seals … Especially important documents were sealed with multiple seals; and the appearance of seven seals here indicates the inviolate nature of the document. The thought that as each seal was broken a portion of the scroll could be read is not correct. In fact, the scroll was not read at all in this prophecy! Only as the seals were broken, the visions conveyed part of the information to John. As Lenski pointed out:

The seals sealed the entire roll; all would have had to be broken to ready any of it. The opening of each seal is not undertaken to reveal seven successive lengths of the roll, each length then to be read. Nothing whatever is read. When each seal is opened, it releases the revealing symbolism of what the book contains.[10]

[1] William R. Newell, The Book of Revelation (Chicago: Moody Press, 1935), p. 94.

[2] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 261.

[3] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 208.

[4] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 162.

[5] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 81.

[6] Watchman Nee, “Come Lord Jesus” (New York: Christian Fellowship Publishers, 1976), p. 66.

[7] Isbon T. Beckwith, op. cit., p. 505.

[8] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 120.

[9] Leon Morris, Tyndale Commentaries, Vol. 20 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 90.

[10] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 193.

Rev 5:2

And I saw a strong angel proclaiming with a great voice, Who is worthy to open the book, and to loose the seals thereof?

Who is worthy … The key for unlocking the mystery written in the scroll was not power only, but morality, righteousness, holiness, and justice – in a word, worthiness. The great problem to be solved in human redemption was simply this: how could God injustice do it? Paul stated it thus: “That he might be just and the justifier of him that is of the faith of Jesus” (Rom 3:26).

Inherent in this interpretation is the fact that the vision at this point is retrospective in time, looking to the period when the salvation of Adam’s race appeared to be absolutely impossible. As Caird said, “Some of the contents (of the scroll) are already past.”[11]

The situation in this verse appears to be almost identical with that described in Psa 40:6-8, in which Christ, in his pre-existent state before the Incarnation, responded to the challenge of redeeming mankind in the words:

Then said I, Lo, I come (In the roll of the book it is written of me) To do thy will, O God.

This is the remarkable passage in which the preexistent Christ spoke of “the body” God had prepared for him. For fuller comment on that remarkable passage, see my Commentary on Hebrews, p. 213.

ENDNOTE:

[11] G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 72.

Rev 5:3

And no one in the heaven, or on the earth, or under the earth, was able to open the book, or to look thereon.

The apostle John, at this juncture in his experience “in the Spirit,” was permitted to share in the perplexity, dreadful uncertainty, and helplessness that encompassed the heavenly host in their contemplation of the seemingly impossible solution of human redemption. Of course, this uncertainty did not pertain either to the Father or to the Son; but the helplessness, even of the supernatural creation, in matters pertaining to human salvation is clearly evident here. This was the same mystery pondered by the angels gazing intently into the mercy seat of which Peter spoke (1Pe 1:12).

Heaven … earth … under the earth … Even some of the great scholars are unbelievably naive in their reference to what they call the concept of a three-story universe. No such concept ever existed, except in the minds of some of the critics. The New Testament clearly speaks of three different heavens, the second and lower heaven being that of the stars and constellations, and the third being the presence of God himself, as in this vision. Paul used this same expression (Php 2:9-10), evidently meaning “beings” in heaven (angelic), earth (human), or under the earth (demonic). Adam Clarke commented, “Neither angels, men, nor devils can fathom the decrees of God.”[12] Hinds pointed out another important meaning in this:

Men and women yet claim to reveal secrets in the book of the future by some mysterious power or by communicating with the dead, but this vision is proof that the future belongs to God. All the revelations he wants us to have are now recorded in the Bible.[13]

[12] A. Clarke, Commentary on the Whole Bible, Vol. VI (London: Carlton and Porter, 1829), p. 991.

[13] John T. Hinds, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 77.

Rev 5:4

And I wept much, because no one was found worthy to open the book, or to look thereon:

Many scholars accept the interpretation of the apostle’s weeping as being due to his disappointment over not getting to see the visions he expected.

Barclay’s comment is typical:

The voice had made the promise to him, “I will show these things which must be hereafter.” It now looked as if the promise could not be kept, and as if he had been frustrated. The seer weeps because the promised vision, as he thinks, is not to be.[14]

This interpretation is rejected here, because frustration is a totally inadequate grounds for such overwhelming grief as that manifested by the apostle in this verse. Excessive weeping for such a reason would hardly appear commendable in such a character as John. No! Something far more important is in view. Newell caught a glimpse of it thus:

It was as if sin and Satan were to go on forever in the usurped control of affairs in this world. It was as if it still must be written:

Right forever on the scaffold,

Wrong forever on the throne.

The apostle was broken-hearted about this. The Greek word is the same as that for Christ weeping over Jerusalem.[15] This clarifies the retrospective throw-back in the vision to a period before redemption was achieved by Christ. But John’s grief was quickly assuaged. God has already progressed far beyond the hopeless condition apparent at first. Indeed, the victory had already been won, and the victorious Lamb of God was already seated on the throne. The time was then far later than the heart-breaking glimpse of the past had indicated.

[14] William Barclay, op. cit., p. 212.

[15] William R. Newell, op. cit., p. 98.

Rev 5:5

and one of the elders saith unto me,, Weep not; behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome to open the book and the seven seals thereof.

Weep not … Many commentators have quoted the beautiful words of John Wesley in this connection: “The Revelation was not written without tears; neither without tears will it be understood.”[16]

One of the elders saith unto me … We agree with Mounce that, “The fact of an elder’s addressing John is of no particular significance.”[17] It appears to be an inert factor in the vision.

The Lion that is of the tribe of Judah … This expression occurs nowhere else in the Bible.”[18] Despite this, the conception is nevertheless found in the patriarchal blessing of Judah (Gen 49:10), who earned the right to have his name stand in a title of the Messiah when he unselfishly offered himself as a ransom for his brother Benjamin (Gen 44:18-34).

John’s application of this glorious title to Christ, or rather its being so done in heaven, confirms Jesus Christ as the true occupant of the throne of David. Jesus Christ is now the true and only King of the true Israel, “the seed of David” who sits upon David’s throne exalted in the heavens. David was the first “lion of the tribe of Judah,” although not so-called in Scripture; but Christ, David’s greater Son, became the true Lion. David, as ruler of the temporal kingdom of Israel, was the type or forerunner of Christ the ruler of spiritual Israel forever. As Wallace pointed out, the adoption of this title by Christ is but a continuation of the New Testament pattern of ascribing to him all of those glorious things of David, such as “the tabernacle, the throne, the mercies, the blessings, the key of David, etc.”[19] For a further discussion of these things see under Rev 3:7 b.

The Root of David … This title goes back to Isa 11:1 ff, in which it was prophesied that, “A rod out of the stem of Jesse … there shall be a root of Jesse, which shall stand for an ensign of the people … his rest shall be glorious.” As Barclay noted, “This means that Jesus Christ, the son of David, was the promised Messiah.”[20]

[16] John Wesley, Explanatory Notes Upon the New Testament (Naperville, Illinois: London: Epworth Press, n.d.), in loco.

[17] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing company, 1977), p. 144.

[18] Leon Morris, op. cit., p. 95.

[19] Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 133.

[20] William Barclay, op. cit., p. 214.

Rev 5:6

And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth.

A Lamb standing … Beyond all controversy, the Lamb is Jesus Christ the Son of God, and significantly he is in the midst of the throne, sharing eternal and omnipotent authority with the Father himself. This is the grand truth of this chapter and of the whole book. Everything depends upon this. Some young students may be aware that unbelieving critics have tried to eliminate this passage; but as Beckwith said:

The Lamb once slain forms the very heart of the whole scene. The attempt of Vischer and his followers to expunge the idea destroys the entire paragraph; it is criticism run riot.[21]

“Only in the Johannine writings is Jesus called `The Lamb.'”[22] This, of course, affords strong evidence of the same author for all of them, the expression being used “twenty-eight times in Revelation.”[23]

As though it had been slain … Scholars point out that this actually means, “as though it had been newly slain.”[24] or that the Lamb was standing in heaven “with its throat cut.”[25] Thus, the vision proves that the death of Christ was a historical fact, as was also his resurrection from the dead.

Having seven horns, and seven eyes … Horns were familiar symbols of honor, power, authority, and glory in the Biblical and other Hebrew literature. Caird said of the horns, “By this symbol, John undoubtedly invests Christ with the attributes of deity.”[26] But not merely this symbol does so; they all do. A Lamb standing in heaven with its throat cut undoubtedly does the same thing! In such symbols the character of the vision is evident. Things accounted to be totally impossible in reality are present everywhere in Revelation.

The presentation of Jesus Christ as the Lamb, while being stressed particularly in John’s writings, is nevertheless a thoroughly Biblical representation. There was the entire institution of the Passover built around the sacrifice of the lamb; there was the identification of Jesus as “the Lamb of God that taketh away the sin of the world” by John the Baptist. Paul’s reference to “Christ our passover,” and the great Suffering Passage of Isaiah 53, wherein Jesus was compared to the “lamb dumb before its shearers,” – all of these references show the Biblical foundation of the words here.

Some scholars have made quite a point of a different word for “lamb” in this passage; but Lenski discounted this as having no significance at all. “It is merely a linguistic matter in the Greek.”[27]

Seven eyes … These are interpreted for us as “the seven Spirits of God, sent forth into all the earth,” another symbol of the omniscience and divinity of the Son of God. There is nothing in this whole passage that does not proclaim this same essential fact. For example, who but God could be in “the midst of the throne” and “in the midst of’ the elders and the living creatures also? It is childish to draw diagrams and propose to locate any of these symbols as unalterably in one place or another. By Christ’s having “the seven spirits of God,” the quibbles of Jeremias and Windisch, etc., to the effect that in part of the New Testament it is God who sends the Holy Spirit and that in others it is Christ who does so, are refuted. What is done in this respect is done by either or by both.

[21] Isbon T. Beckwith, op. cit., p. 510.

[22] Robert H. Mounce, op. cit., p. 145.

[23] Ibid.

[24] Watchman Nee, op. cit., p. 67.

[25] G. R. Beasley-Murray, op. cit., p. 125.

[26] G. B. Caird, op. cit., p. 75.

[27] R. C. H. Lenski, op. cit., p. 198.

Rev 5:7

And he came, and he taketh it out of the right hand of him that sat on the throne.

The scene here is still in the past tense from the standpoint of the apostle John. “The moment is that of his appearance in heaven, fresh from the suffering and triumph of the cross.”[28] This was, of course, some decades prior to the writing of Revelation. The tense of the verbs here, as noted by Carpenter, bears this out: “He came, and he has taken the roll out of the hand of him that sat on the throne.”[29] Mounce and many other interpreters of the same school do not apply this to a past event but “to an event yet to take place at the end of time.”[30] This we consider to be incorrect. Hendriksen’s correct view of this is:

The Lamb has taken the scroll out of the hand of him who was seated on the Throne. This very clearly refers to the fact that Christ, as Mediator, at his ascension received authority to rule the universe.[31]

Any doubt that this is the proper view of this passage is forever removed by reading Mat 28:18-20. It is impossible properly to interpret Revelation without a thorough knowledge of what the rest of the New Testament teaches. People who expect Christ to be enthroned at some future time have forgotten that he is already enthroned. “Psalms 110 indicates the date (when this occurred); it was the moment when Christ sat down on the Throne at God’s right hand.”[32] See also Heb 1:3; Heb 1:6; Heb 1:8-9; Heb 2:9.

[28] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 643.

[29] W. Boyd Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 556.

[30] Robert H. Mounce, op. cit., p. 146.

[31] William Hendriksen, More Than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 110.

[32] R. C. H. Lenski, op. cit., p. 202.

Commentary on Rev 5:1-7 by Manly Luscombe

1 And I saw in the right hand of Him who sat on the throne a scroll written inside and on the back, sealed with seven seals. A. God is holding a book. This book (scroll) is important. It has writings on both sides. There are two types of scrolls at this time – Parchment and Velum. Parchment is made with strips of reeds pressed together. The topside was laid horizontal for easy writing. On the backside the reeds were laid vertically. This made writing on the back said very difficult. The other type of scroll was velum (animal leather, usually deer). Again, one side of leather is smooth and easy to use. The backside of leather is rough and more difficult to write on. By writing on both sides there are two indications – a) the message is important and no space must be wasted. b) There is a scarcity of writing materials – either very costly or not available. It is sealed. The seal is not like one seals a Mason jar with fruit inside. Some have tried to make this teach the doctrine of once saved, always saved. They have implied that God seals us in and we cannot escape. But the seal here is for three purposes. 1. The seal shows the item to be genuine. 2. A seal proves the document is official. 3. A seal demonstrates that it has not been tampered with or altered.

2 Then I saw a strong angel proclaiming with a loud voice, Who is worthy to open the scroll and to loose its seals? Strong angel – It is assumed that this is one of the four living creatures around the throne. He cries, Who is worthy to open the book, loose the seals? The issue is not – Who can (has the ability), but who has the authority and power?

3 And no one in heaven or on the earth or under the earth was able to open the scroll, or to look at it. The search was extensive. No man on earth and no man in heaven had such authority. No man under the earth (among the dead and buried) could open the book or look inside. No human (saved or lost, living or dead) could open the book.

4 So I wept much, because no one was found worthy to open and read the scroll, or to look at it. John wept. He was searching for answers. The answers are in this book. John cant just walk up to God and open the book to learn what it says. There is important information in this book and no one can open it and share its content with the suffering Christians.

5 But one of the elders said to me, Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals. An elder points to the LION of the tribe of Judah. Judah = tribe of kings – David, Solomon, and Christ. The Lion is the symbol of rule and power. The lion is the king of the jungle. He (Christ) is triumphant. He is of the root of David (in the line of kings). He has the power to open the seals and reveal the contents of the book.

6 And I looked, and behold, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as though it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent out into all the earth. John turns to see the LION. And – there – in the middle of the 24 elders and the four living creatures – stood a lamb. NOTE: Jesus is the lion of Judah AND the Lamb of God. He had 7 horns and seven eyes = 7 Spirits of God.

7 Then He came and took the scroll out of the right hand of Him who sat on the throne. Jesus takes the book out of the hand of God. Only Jesus could reveal its content.

Sermon on Rev 5:1-6

The Scroll

Brent Kercheville

Revelation 4 revealed the scene in the throne room of heaven. God is sitting on the throne in splendor and glory. The four living creatures and 24 elders are praising and worshiping God because he is worthy and deserving of honor. The focus shifts from the throne and the one who sits on the throne in chapter 4 to the scroll in the right hand of the one who sits on the throne in chapter 5. In this lesson we are going to examine the scroll and its meaning in Revelation and its meaning in Old Testament prophecy.

The Scrolls Writing

There are a couple unique attributes about this scroll. The first unique characteristic is its seven seals. In its simplicity, the seven seals reveal that the scroll is perfectly and completely sealed. As we are going to notice, no human can open the scroll. The scroll is fully sealed until the proper time and the proper person to open the scroll. We will also notice as we continue our study of Revelation in future lessons that as each seal is broken, an event happens on the earth. This imagery will be important to keep in mind as we study through the book.

The other unique aspect of the scroll is that it has writing on both sides. Usually a scroll had writing on only one side. The simple meaning of the image presents itself to us. A scroll with writing on both sides pictures a complete message. The whole scroll has writing, even on both sides. Therefore, Gods complete message is ready to be revealed. The image of a scroll with writing on both sides is not unique to the scriptures. In Eze 2:9-10 we read that in Ezekiels vision he is given a scroll that has writing on both sides.

And when I looked, behold, a hand was stretched out to me, and behold, a scroll of a book was in it. And he spread it before me. And it had writing on the front and on the back, and there were written on it words of lamentation and mourning and woe. (Eze 2:9-10 ESV)

Notice the scroll given to Ezekiel has the same characteristic of having writing on the front and back. Ezekiel also notices that the scroll is full of words of lamentation, mourning, and woe. I think we have an indication of the things we are going to read in the Revelation scroll when we are told that it has writing on both sides. It is a scroll of judgments and woes.

The Scrolls Identity

Before we can move forward, I think we must ask an important question. What is this scroll? Where did this scroll come from? There are two choices: either we know nothing about the scroll and we are going to find out the meaning of the scroll now, or this scroll is the same scroll that we have seen elsewhere in the scriptures. Typically, the book of Revelation has been studied as if this scroll has no reference to any scrolls in the Old Testament. Many scholars and writers do not examine the significance of this scroll in the scriptures. However, there are many reasons to consider that this scroll in Revelation 5 is the same scroll found in the book of Daniel.

We mentioned at the beginning of our study of the book of Revelation that the word revelation means an unveiling of things previously concealed. The name of the book has the very idea built into it that this book is revealing previously concealed information. The scroll in Revelation 5 is the visualization of this truth. The scroll, something that has been sealed with seven seals, is now opened. The scroll has writing on both sides, but no one knows what the scroll says until the scroll is opened.

The scroll in Daniel 12 appears to be the same scroll that is in view in the book of Revelation. Turn to Dan 12:4-9. Daniel is told that the words of the book are shut up and sealed until the time of the end. Then we see a man clothed in linen standing above the waters of the stream. He raises his right hand and left hand toward heaven and makes an oath that it will be a time, times, and half a time when all these things would be finished. Daniel does not understand and it is repeated to him that the words are shut up and sealed until the time of the end. Now look at Rev 10:5-7 and notice the image is the same. The angel is standing on the sea, just like the angel in Daniel 12. The angel in Revelation raises his right hand and makes another oath, just as he did in Daniel 12. This time the angel gives an oath that there will no longer be a delay when all these things would be fulfilled. The angel in Daniel said that there would be a delay. The delay was a time, times, and half a time (a time marker that we will examine later in the study of Revelation). Now, the angel in Revelation says that there will no longer be a delay. To show the connection further, this information in Revelation 10 comes after the seventh seal is opened on the scroll. The seventh seal reveals seven trumpets that are about to sound. The angel in Rev 10:7 says that when the seventh trumpet from the seventh seal sounds, all of these things are accomplished concerning the mystery of God. The mystery of God, that is, the things previously sealed by God, would now be revealed and fulfilled. In Rev 10:8-9 John is told to take the scroll and prophesy its contents. We will look more closely at these images when we get to Revelation 10. But I want you to see right now the strong connection of the sealed scroll in Revelation 5 with the sealed scroll in Daniel 12.

Homer Hailey in his commentary on Daniel observes that the angel in Daniel 12 is the same angel in Revelation 10, speaking about the same things (Hailey, 247). Other scholars see this connection as well.

The idea of sealing and opening books in connection with end-time happenings is found in the OT only in Daniel 12, 7 (Beale, 339). Beale continues later in his commentary making the same point. Most futurist commentators would disagree with my argument thus far, which has been that Revelation 5 portrays a vision of inaugurated fulfillment of OT prophecy. The metaphor of seals can be found outside Daniel elsewhere in the OT and Jewish apocalyptic, but the seals in Rev 5:1 ff come from Dan 12:4; Dan 12:9 (Beale, 347).

Finally, the phrase found in Daniel, Time of theend is the same as the last days in the scriptures. These are descriptions of the time of the coming of the Messiah who would set up his kingdom. The time of the end is describing the events that will lead up to and bring about the coming of the Messiah. Revelation as the fulfillment of Daniels prophecies is appropriate to the time frame that the angel gives.

Consider this: if Revelation is not unveiling the sealed scroll of Daniel, then what is the book of Revelation unveiling? Further, if Daniels prophecy that was sealed until the time of the end was not revealed to John in the book of Revelation, then Daniels scroll was never unveiled in the days of the Messiah. We do not know what Revelation is revealing nor do we have Daniels prophecy unsealed. However, the book of Revelation is showing us that this revelation given to John is unveiling the sealed prophecy of Daniel.

Who Can Open The Scroll?

We come back to the imagery in Revelation 5. The one who is seated on the throne is holding the scroll that is sealed in his right hand. A strong angel proclaims with a loud voice, Who is worthy to open the scroll and break its seals? I think the added description of the one making the proclamation is a strong angel is interesting. Not even the strong angel can open this scroll. Rev 5:3 continues this thought. No one is able to open the scroll. No one in heaven or on earth or under the earth can open this scroll or look into it. Observe that the question is not, Who is strong enough to open the scroll? Rather, the question is who is worthy. Who has the right to go before the throne, take the scroll, and open the seals revealing its contents? No created being is even able to contemplate being worthy to open this scroll. At the realization that no one can open the scroll, John begins to weep loudly.

However, one of the 24 elders speaks to John and tells him to no longer weep. There is someone who is worthy to open the scroll and its seals. The one worthy is the Lion of the tribe of Judah, the Root of David. He has conquered and he is able to open the scroll and its seven seals.

The Lion of the tribe of Judah comes from Gen 49:8-10. The context of Genesis 49 is Jacob is about to pass away and he is giving the blessings to his sons before his death. This is some of the blessing pronounced on Jacobs fourth son, Judah.

Judah, your brothers shall praise you; your hand shall be on the neck of your enemies; your fathers sons shall bow down before you. Judah is a lions cub; from the prey, my son, you have gone up. He stooped down; he crouched as a lion and as a lioness; who dares rouse him? The scepter shall not depart from Judah, nor the rulers staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples. (Gen 49:8-10 ESV)

Notice that the imagery of the lion is given to Judah and it is a reference to the eternal rule that will come from Judah. Through Judah will be the lineage of the kings. The descendants of Judah will rule. Notice the messianic interpretation the Jews had of this text from their Targum (an Aramaic translation of the scriptures).

He shall be a ruler in the beginning and in the end the king from the house of Judah will be anointed, because you, my son, removed yourself from the judgment of slaying. May he rest; may he dwell in strength like a lion, and like a lioness, and there is no kingdom that can shake him. One who executes rule shall not pass away from those of the house of Judah, nor a scribe from the sons of his sons, forever, until the Messiah comes, whose is the kingdom, and whom the nations will obey. (Gen 49:9-10; Targum)

Further, the Messiah is called the Root of David, which comes from Isa 11:1; Isa 11:10.

He shall be a ruler in the beginning and in the end the king from the house of Judah will be anointed, because you, my son, removed yourself from the judgment of slaying. May he rest; may he dwell in strength like a lion, and like a lioness, and there is no kingdom that can shake him. (Isa 11:1)

One who executes rule shall not pass away from those of the house of Judah, nor a scribe from the sons of his sons, forever, until the Messiah comes, whose is the kingdom, and whom the nations will obey. (Isa 11:10)

In Jewish literature, the Root of David was seen as a reference to the conquering Messiah who would destroy the enemies of Israel (2Es 12:32; Sir 47:22). The symbolism behind the Lion of the tribe of Judah and the Root of David is the conquering Messiah who puts his enemies under subjection.

John turns to see the Lion of the tribe of Judah, but instead sees a Lamb standing, as though it had been slain. Do you see the great picture? The conquering Messiah does not conquer by military muscle but through his sacrificial death. Jesus does not conquer through armies or by physical strength. Jesus conquers by enduring hostility and dying as the Lamb of God who takes away the sins of the world. Victory has been achieved, not by sword, but by sacrifice. Christ is the conqueror but his victory was won on the cross.

Fuente: Old and New Testaments Restoration Commentary

In this chapter we have John’s vision of the heavenly arrangement for earthly administration. The program lies in the hand of the One who sits on the throne. It is written, but sealed, and none can know it. This fact produced a great sorrow in John, so that he wept much, seeing that none was able to take the book and unloose the seals in order that the heavenly program might be carried out on the earthly level.

But now appeared the Lamb, whose advent was heralded by the most wonderful music it is possible to imagine. In the great movement the living ones and the elders and countless thousands of angels joined with the whole creation of God. As in the vision of the heavenly order in the previous chapter the fact of the Throne was the supreme revelation, here is revealed the equally glorious fact that the administration of the will of God in earthly affairs is committed to Christ.

If indeed the earlier vision of the heavenly order prevents panic, this vision inspires the heart with thrills of joy, and, perforce, causes it to express itself in ceaseless song. To see the scroll on which is written the story of the divine purpose and program in the pierced hand is to prepare to sing the song of assurance amid all the strange and otherwise perplexing events which are to follow. Holiness is thus established on the central throne, and acts through Him who is forever the Exponent of the Infinite Love. This leaves no room for doubt that whatever happens will be in accord with strictest justice and tenderest compassion. Happy is the man who in the midst of all the problems and perplexities of the present age remains forever conscious of the established heavenly order and of the method of earthly administration.

Fuente: An Exposition on the Whole Bible

the Book with Seven Seals

Rev 5:1-8

This book is a roll of papyrus or parchment, written on each side to prevent unauthorized additions. Probably it contains the history of the successive steps to be taken to win the empire of the world for Christ. In other words, it tells of the successive stages of the coming of the kingdom of God. As the seals are opened, certain phenomena occur which in part reveal the mysteries hidden in the book, but the whole is in the hand of the Lamb of God. He alone knows the contents; He alone presides over their development. We must not weep because the future is unknown. Jesus we know, and He is on the throne. We must trust our own future to Christ without fear or tears of foreboding. The Lamb who shed His blood to redeem may be trusted to order and perfect that which concerneth us.

What contrasts presented themselves! The Apostle looked for a lion, and behold, a lamb; for one who had overcome, and instead, one who had the appearance of having been slain; for one who had the majesty of a king, and instead, the emblem of humility. But in the lamb were the seven horns of perfect power, seven eyes of perfect wisdom, and seven spirits traversing the world, denoting omnipresence. What homage can be offered worthy of this combination of Redeemer and Creator?

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter Five The Seven-Sealed Book

In Revelation 5 we are still occupied with the same vision as in chapter 4. There we saw the Lord Jesus Christ worshiped as Creator. Here a higher glory is His-He is worshiped as Redeemer. Twas great to speak a world from nought; twas greater to redeem.

The Book (Rev 5:1)

The first thing that attracts our attention is what is said of the seven-sealed book in the right hand of Him who sits on the throne. We have already seen in chapter 4 that the Son is on that throne; but we must not forget that it is likewise the throne of God the Father. And so here we have in the Fathers right hand a book written within and on the backside and sealed with seven seals. When we read of a book we must not think of a volume such as we are familiar with but rather of a roll of parchment. The ancient books of Israel were generally sheepskin rolls. When we are told that this book was sealed with seven seals, we are to understand that the book was rolled up to a certain point, and there a seal was put on the edge so that it could not be opened until that seal was broken. It was rolled up a little farther and another seal put on, and so on until there were six seals on the edge of the book and one seal closing the entire scroll. When the first seal was opened a certain portion of the book was exposed to view and so with each one following. When the seventh was broken then the entire book would be unrolled.

What is this sealed book? I will again remind you of a principle which I want to keep before you throughout our study. In studying the book of the Revelation it is never necessary to fall back on our own imagination as to what a particular symbol means. Every symbol is explained, or alluded to, somewhere else in the Bible. We will turn to the book of Jeremiah for an understanding of this seven-sealed book. The prophet Jeremiah lived in a day just previous to the fall of Jerusalem under Nebuchadnezzar. He had been telling the people of Israel that they were going to be carried captives to Babylon. For seventy years they would be in captivity. At the end of that time, they would be restored and would build again the waste places (Jer 29:10). Hanameel, Jeremiahs cousin, had a piece of ground and knew well that it was soon to be absolutely worthless. He was anxious to get it off his hands and realize what he could from it. He concluded to try to sell it to his prophet-cousin who was in prison at the time for the truths sake. The Lord told Jeremiah to buy the field. He was commanded to accept it as though it were really worth having, because the time was coming when it would be worth having; for just as surely as Gods people were going down into Babylon, so surely were they coming back again. That land would be worth far more in that day, and he would have it in his family.

So we are told in Jer 32:8 that Hanameel came and begged Jeremiah to buy the field. Jeremiah acquiesced. The title deed was made out and sealed and hidden away. The land was purchased by Jeremiah, but he was not going to enter into possession of it for he too was to be driven out-to be rejected and set to one side. Someday when the restoration took place that sealed roll would be of great value. He gave it to his secretary to hide away with a view of making known to his heirs where the deed was which would give them the title to the land. The sealed book was the title deed to Jeremiahs inheritance. When the people of Israel came back from Babylon there would be a man who could go into court and say, This deed belongs to me. I am Jeremiahs heir. I have the right to break the seals and take the property. With this illustration from the Old Testament before us, we have no difficulty in seeing what the seven-sealed book in Revelation means. The book that John saw in the hand of Him that sat on the throne is the title deed to this world. When God said, Who is worthy to open the book, and to loose the seals thereof? (5:2) it was just another way of saying, Who is the rightful heir? Who can say, I have title to break those seals, title to claim that world, it belongs to me? Who is worthy to take possession of that world and subject it to himself?

The Rightful Heir (Rev 5:2-7)

Adam, what about you? Wasnt that world given to you? When God created you and placed you in the garden of Eden, did He not say that all of this was yours? Why do you not come forward and take this title deed and claim your property? Adam says, I forfeited my inheritance because of sin. It was mine, but I sinned it away. The devil cheated me out of it, and I no longer have any title to it. Is there any angel who can step up and take the book? No, not an angel among all the serried ranks of Heavens hosts can say, I have title to that world. Not a man in all Gods universe can say, It is mine.

John said, I wept much, because no man was found worthy. But as he was weeping, one of the elders said, Weep not: behold, the Lion of the tribe of Juda hath prevailed to open the book, and to loose the seven seals thereof (5:5). And John looked for the Lion of the tribe of Judah, the majestic roaring king of beasts, ready to spring on the prey; but he saw a Lamb. Why, the Lamb is the Lion! The Lamb of God is the Lion of Judahs tribe. The lamb that depicts innocence, meekness, gentleness, and sacrifice is the One who is to go forth as the mighty conqueror. He will claim this world as His own and drive all His enemies from before His face. I like the translation of Weymouth here. He says, I saw in the midst of the throne a lamb that looked as though it had been offered in sacrifice,-the Lamb in the very glory of God that will have through all eternity the marks of death on His glorified body! It is right to sing as we sometimes do,

I shall know Him, I shall know Him,

As redeemed by His side I shall stand;

I shall know Him, I shall know Him,

By the print of the nails in His hand.

When He came out of the tomb the print of the nails was there. When John saw Him many years after in vision in glory, he saw a Lamb that looked as though it had once been offered in sacrifice. When we get home to Heaven we will never make any mistake in identifying Him. We will never be found worshiping Gabriel instead of Christ. We will not even mistake so loving an apostle as John for his Lord. We will have eyes only for the Lamb on whose body will be for all eternity the marks that tell of our redemption. Ah, what a sight that will be for Gods beloved people-when we look on His face, feel His gentle touch, behold the print of the nails in His hands and feet, and see the mark left by the Roman spear in His side!

The prophet Habakkuk described Him as having bright beams coming out of His side, and there was the hiding of His power (Hab 3:4, literal trans.). There, where the cruel spear pierced Him, is the hiding of His power.

Oh, the Lamb, the bleeding Lamb,

The Lamb of Calvary;

The Lamb that was slain, that liveth again,

To intercede for me.

Do you know this blessed Lamb of God? Are you acquainted with Him? Is He your own Savior? Have you thrown yourself on His mercies?

It says that the Lamb in the midst of the throne had seven horns. Horns represent power. In the Old Testament we read of the strong bulls of Bashan, of great heads, thick necks, and powerful horns. Israel would thus be accustomed to connect the thought of power with the horns. Yet it is not a mighty bull that is seen, but a lamb and the diminutive form of the word, a little lamb, with seven horns! Just as horns speak of power, seven speaks of perfection. Perfect power belongs to the Lamb of God. And we are told He had seven eyes, which is interpreted as meaning the seven Spirits of God sent forth into all the earth (5:6). We have connected this phrase with Isa 11:1-2. The Holy Spirit is the Spirit of Christ. In him dwelleth all the fulness of the Godhead bodily (Col 2:9). All spiritual graces are His. He is anointed with the oil of gladness and He it is who gives the Holy Spirit to us.

He came and took the book out of the right hand of Him that sat on the throne. What right had He thus to act? Because He went to the cross in infinite grace to pay the great debt of sin, thus to redeem this forfeited inheritance and free it from Satans domination. The Lamb has title to the book! The Lamb can claim the title deed to this world because when He died on Calvarys cross He purchased the entire world to be His own. The glory of God is to be displayed in this world through a thousand wondrous years. It was His because He created it. He gave it to man, but man forfeited it through sin. The Lord Jesus Christ bought it all back when He hung on Golgothas tree; but for almost two thousand years He has been waiting patiently up there in the glory until the appointed time for claiming His inheritance. So the book of the title deeds has been sealed. In this interval, men have been having pretty much their own way down here. The devil has been running things to suit himself, but in a little while Christ is coming again. He is going to put everything right, but He will have to act in judgment to do so. For the very world in which the Lord Jesus died is going to be the sphere in which the glory of God will be displayed. This will be true not only in the millennium, but afterward in the new earth as well as in the new heaven.

The Lamb is Praised (Rev 5:8-14)

The moment that the Lamb takes the book, the four living ones and the four and twenty elders fall down before Him. Every one of them has harps and golden bowls full of odors, which are the prayers of saints. I am very sentimental about the harp. I love it. When I hear the harp being played I always think that it is the instrument I am going to play in Heaven. It is a symbol, of course, but a very lovely one. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth (9-10). They sing, not merely of themselves but of all the redeemed; so the living ones, the divine attributes, join in it too. And note the great throng suggested by the words of the song. Far more people will be in Heaven than will ever be lost in Hell! All the babies that died in infancy will be there. What a throng will fill that home and how wonderful the fellowship will be! We will have the society of all the pure and holy, made pure by the blood of Jesus. But notice carefully what they sing up there. They ascribe their redemption entirely to the Lamb and His work. Those are the saints of God. There are angels too but the inner circle is composed of sinners that were redeemed. That will be the glory of Heaven.

You often hear of the angels singing. But it is remarkable that when you go to the Bible (King James version) there is only one place where you read of angels singing; it is in Job 38. The morning stars there are angels, and they sang together when this world in its pristine beauty sprang from Gods hand. But that ancient song was stilled. Sin came in and marred that beautiful creation, and from the time that sin came in we never read again that angels sang. At the birth of our Lord Jesus a multitude of the heavenly hosts praised God, saying, Glory to God in the highest (Luk 2:14); but we do not read that they sang. It is the redeemed that sing, and they sing a new song-the song of redemption. Will you be able to sing that song?

We next read of the host of angels that surround the throne. You would think that God had enough without us. John Bunyan said, Oh, this Lamb of God! He had a whole heaven to Himself, myriads of angels to do His pleasure, but this could not satisfy Him. He must have sinners to share it with Him! If you are ever going to sing up there you will have to start in down here. Can you say, Thou wast slain, and hast redeemed meby thy blood?

The angels stand in an outer circle. In other words, the angels stand off and look on and say, The Lamb deserves all the honor He is receiving. Then there is a third company, a third circle, embracing all creation. John looks throughout the universe, and he sees every creature extoling the Lamb. The day is coming when all created intelligences will join in saying, Glory to the Lamb.

In Revelation 6 we read that the Lamb, having taken the book, proceeded to open the seals. Here I want to pause for a moment in the course of the exposition. Many have asked if perhaps the great tribulation has already commenced. My answer is this: There can be no period of tribulation such as is depicted in the book of Revelation until the Lamb breaks the seals of the seven-sealed book. But the Lamb does not break the first seal of this book until the redeemed are seen crowned in Heaven; and no redeemed one will ever get his crown until he is taken up at the coming of the Lord Jesus Christ to the air and the setting up of the judgment seat. All the crowns are going to be given out at the judgment seat of Christ before the Lamb takes the book and before the seals are broken.

During World War I a lady said to me, But, dear brother, what tribulation could be worse? Well, conditions were certainly terrible, but never before had there been a war in which the organizations that profess to stand for righteousness did as much for the soldiers, and the relatives, and the afflicted, as in that awful conflict. Consider the Red Cross, for instance. It was the spirit of sacrifice that caused people to start the society, and many of the founders of it were devoted to Christ; wherever the red cross was seen it was the reminder of the cross of Christ. There will be no Red Cross in the great tribulation. The cross of Christ will be so hated then that it will never be seen anywhere. Then look at the Y.M.C.A. I know all about the criticisms, and I have had to speak plainly myself, but the Y.M.C.A. movement was started by a man of God, and its original objective was to bring men to Christ. Much of their recent work is indeed open to just criticism; it is a shame that it has added to and detracted from its original purpose, yet we can thank God for its distribution of the New Testament and the comfort it has brought to millions of men. Take the work of the Salvation Army: I have heard scores testify about the Salvation Army preaching the gospel of God in the trenches. Now think of a greater war than this (and it is in the future), a war in which there will be no Salvation Army, no Y.M.C.A., no Red Cross, no Bible Societies, no Christian workers -absolutely no spiritual ministry of any kind to alleviate the awful conditions that will then prevail. The thought is unspeakably terrible, but such a war is predicted in this book of Revelation.

Fuente: Commentaries on the New Testament and Prophets

Rev 5:6

The Lamb Slain in the Midst of the Throne.

I. The sacrificial offering of Jesus Christ is recognised in heaven. Think as men may of the theme of redemption through atoning blood, it is acknowledged in its reality and perceived in its glory by the dwellers in a higher and purer sphere than our own. There is, I imagine, a design in this representation to exhibit to us that glory of the Redeemer which is peculiar to Him only as a Lamb that had been slain. He has a glory independent of any of His achievements for man, a glory to which nothing can be added, and from which nothing can be withdrawn, whose shining can neither be brightened nor dimmed by the obedience or disobedience of His creatures, the glory of His essential Deity. But the peculiar glory of the Redeemer resulted from His work as Mediator. To accomplish this work, He assumed humanity. He obtained His victory by falling; and if the military chieftain, returning a conqueror from the conflict, manifests his energy, and prowess, and bravery by the wounds which he bears away with him from the battle-field, why can we not understand how the appearance of Jesus Christ on high, as a Lamb that had been slain, is the brightest illustration of His grandeur?

II. These considerations minister to our own personal comfort, security, and hope. Christ is now carrying on in heaven the very office and work which He commenced when on earth; and though there is no visible altar and no literal sacrifice, no endurance of anguish, and no shedding of blood, yet still He presents vividly and energetically the marks of His Passion, and the effect is the same as though He died daily and acted over again and again the scene of His tremendous conflict with the powers of darkness.

III. Look at the relations which Christ sustains as possessed of infinite wisdom and unlimited power to govern the world, symbolised by the seven eyes and the seven horns, which are the seven spirits of God, sent forth into all the earth. No doctrine is more plainly taught in the Bible than that Christ by His sufferings has been exalted to a throne of universal dominion, “given to be Head over all things to the Church,” so that Providence has brought all its resources and all its instrumentalities and laid them down at the foot of the cross, to be used in subserviency to and in furtherance of its grand design. The Redeemer has a kingdom, and an end for which the kingdom exists, peculiarly His own, and He must reign until His rule is universally acknowledged, and all His enemies are put under His feet.

E. Mason, A Pastor’s Legacy, p. 36.

I. Notice the description that is given of Christ: a Lamb. “Behold the Lamb of God, which taketh away the sin of the world.” That was Jesus of Nazareth. You cannot read the Old Testament without understanding the same thing clearly: “He is led as a lamb to the slaughter.” That also is Jesus of Nazareth. There is a fitness in His being presented as a Lamb in His own personal character. Morning sacrifices, passover lambs-these and kindred institutions of the Old Testament all point in the same direction.

II. This Lamb slain even yonder in heaven to the vision of the Apostle bears traces of having been slain. God deals with angels one by one. The angels are not a race. Like the trees of the forest, each one stands upon his own root. I feel thankful that we belong to a race. Christ took not on Him the nature of angels. We are a race, and are dealt with as a community. We stood in the first Adam, and he sinned; Christ is the second Adam, and we can stand in Him, and be saved; and there is the philosophy of the Lamb slain. He came that He might undo what the first representative did: He came that He might stand for His people, that He might be in their room. He is slain, for the wages of sin is death; He is slain, for the law was broken, and He magnifies it; He is slain, because there was a penalty, and before angels, and principalities, and powers God is to be seen as forgiving for a cause, and that cause is the atoning death of the Lamb of God: “God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him might not perish, but have eternal life.” That is a familiar text. Look into the meaning of it, and below the surface. The world is like a great house, with vessels to honour and vessels to dishonour; He loves it as His great house, but let it be our care that we be not the vessels to dishonour.

III. The Lamb slain is on the throne. In one breath the preacher tells us about Christ as a Victim, Christ as a Priest; in the next breath he tells us about this same Crucified One as on the throne. Yes, it is a strange combination. Man never could have made it; human intellect never could have originated it.

IV. The Lamb slain is standing in the midst of the throne. Fourteen or fifteen times in the Scriptures Christ is connected in this way with the throne; but this picture, standing, is peculiar. It is here and in one other place, here very fitly: standing is the attitude of activity. The man on duty, the man who has to do things, the man who has to put his strength into things, stands up. Christ is Mediator, He is High-priest still: He ever liveth to make intercession; He is Prophet still: He is teaching all His people; He is King: He is standing, and nothing escapes His vision.

J. Hall, British Weekly Pulpit, vol. ii., p. 117.

Christ and His Members United by the Holy Spirit.

The union of Christ with His people, and of them with Him, is a thing which may be described, in the light of the New Testament, as not only a great truth of spiritual life, but the truth of truths. It is related to all other kindred doctrines as that which combines, harmonises, and explains them; it appears as the end where they appear as means.

I. The sacred mediation of the heavenly Spirit, the conveyance through Him of every blessing of the vital union, appears everywhere in the subject. The Sevenfold One is sent forth into all the earth, as the eyes, as the presence, of the exalted Lamb of the sacrifice. It is by Him, and by Him alone, that that presence is in the Church and is in the Christian.

II. “Sent forth into all the earth” from the presence of the Blessed, from the heaven of heavens into all the earth, from the heart of God to the heart of man, from amidst the song of the heavenly elders to you and to me-to the circumstances of our life today; to the stones and dust, the thorns and mire, of our path; to the snares and the illusions, to the crowds and to the solitude, of earth. Yes, He is sent forth into the present, the visible, the temporal; He is intended, He intends Himself, to be no dreamy abstraction above our heads and hearts, but to be the inmost Friend, the living strength, the infinitely ready and versatile resource and expedient of the hour of your temptation and of mine. He is able to set us at liberty in Christ, and yet by the same act to bind us into the bondage of Him “whom to serve is to reign”; He is able to make all the flying hours of inestimable and never-returning time sacred to us, and yet to take out of them all anxiety, to fill the heart with the things eternal, and yet to open to it as no other touch can do all that is truly rich and beautiful in the things of this life; He is able, in a word, having united us to Christ, to make that union a living, bright reality, a possession that we use as well as have, in the whole of life.

H. C. G. Moule, Christ is All, p. 125.

References: Rev 5:6.-R. Tuck, Christian World Pulpit, vol. xii., p. 284. Rev 5:6, Rev 5:7.-E. W. Shalders, Ibid., vol. xiv., p. 362. Rev 5:7.-Homiletic Magazine, vol. vii., p. 295. Rev 5:8.-Spurgeon, Sermons, vol. xviii., No. 1051.

Rev 5:8-12

The End of the Redeemed.

I. Such a vision as that of the text is intended, we cannot doubt, to form a ground of hope and of encouragement in the progressive advancement of our spiritual life. Our nature is possessed of an instinct ever looking forward to the end of our course, with power to brighten the scenes with imaginative pictures. It is the life of hope, and every faculty is stimulated and sustained by its influences. The Revelation is the one book of Scripture that specially feeds the yearnings of souls who live on the promised inheritance of the redeemed. When a man is returning home after long wanderings, he anticipates the scene, the old haunts, the faces, the voices, of early days; and his heart springs up and burns within him. The revelations of St. John were intended to tell us of this far home of faith and to quicken a similar spring cf exulting anticipation, to cause the same glow of hope to spring within every one who is disciplining himself patiently in the midst of these earthly trials, waiting for the fulness of the manifestation of Christ.

II. These visions, moreover, involve the existence in disembodied souls of active, living energies. There are those who tell us that souls separate from the body pass into an unconscious sleep; that the dead are consequently losers in comparison with those who remain on earth. But the saints are represented in the visions of St. John as no less actively engaged than the angels who appear in the same visions. This may in part explain the calling away of many whom we think we can ill spare, leaving us in their full strength and spiritual maturity. They have other service in higher worlds; they are needed where alone more blessed tasks of love can be accomplished.

III. These visions raise us to a higher view of human life. The outward scene around us deceives us; the thought of the faithful who are gone before us is calculated to counteract our fearful downward tendency. They trusted all to God, and they have found Him true. We may have many ends; they had one: we may have divided hearts; they had given all their heart. This unity and consistency distinguished their course; and as they lived, so they died, in faith, not having received the promises, but having seen them afar off. The standard of our earthly life rises as we look on their present existence with God.

T. T. Carter, Sermons, p. 31.

Reference: Rev 5:9.-Talmage, Old Wells Dug Out, p. 277.

Rev 5:9

Wherein consists the value of man as man? The text calls our attention to two salient points which are to be found in that valuation, two capacities that belong to us all.

I. Man can think; man can pray; man can live; man can will. That power of thought, that power of will, above all that capacity for affection, leads you to a truth of your nature which is witnessed in the Passion of the Lord. The Passion of Jesus was never more majestic, although it may have been more moving, than at the moment when He stood before the insolent impudence of Herod or the miserable cowardice of Pilate, speechless in the one case, speaking in the other; and as He spoke in the majesty of His sorrow He witnessed to the capacity of sovereignty in man. Man was born a king: “He hath made us kings unto God.”

II. But the Passion witnessed to one point more. The Passion, as the world would phrase it, was a failure; it was the witness of the tremendous failure apparently of a matchless mission. Why? Because it was the consummation of that most fruitful and eloquent act of which man is capable: the act of sacrifice. It is a commonplace to repeat that by sacrifice you are born, by sacrifice you are educated, by sacrifice you succeed; but remember that to limit your success to the horizon of time is to cramp that capacity. The Passion appeared to be a failure because the reach of its achievement went further than the horizon of time. Man, in full view of the Passion, is reading the lesson of his great humanity; he is expounding the principle of self-sacrifice; he is acting as a priest to God. Act as a king, conquering self, ruling your passions; act as a priest, sacrifice self rather than give way to what is wrong; and you will ever see before you the witnessing picture of your Divine Redeemer, strengthening you by example and grace.

W. J. Knox-Little, Christian World Pulpit, vol. xiii., p. 257.

References: Rev 5:9, Rev 5:10.-Spurgeon, Sermons; vol. xxi., No. 1225; Homiletic Quarterly, vol. ii., p. 254; vol. v., p. 469. Rev 6:2.-Ibid., vol. iii., p. 409; H. P. Liddon, Christian World Pulpit, vol. xii., p. 152. Rev 6:3.-Expositor, 1st series, vol. iv., p. 297.

Fuente: The Sermon Bible

Rev 5:1-3.

Much has been written about the meaning of the book written within and on the back side, and sealed with seven seals. What the book contains is no secret whatever. Beginning with the sixth chapter the seals are opened and after they are all broken the contents of the book are made known. The book contains the judgments for this earth preceding His coming in power and glory and the beginning of His reign. It is, therefore, the book of the righteous judgments of God, preceding the glorious manifestation of the King of Kings.

Rev 5:4-5.

John receives the answer to the question the strong angel had proclaimed. One of the elders told him, Behold the lion of the tribe of Judah, the root of David, has prevailed to open the book, and the seven seals thereof. No further comment is needed; the Lord Jesus Christ is the Lion of Judah and the Root of David. The Kings wrath is as a roaring lion (Pro 19:12). He is now to be revealed in mighty power and strength to execute judgment. (See Gen 49:9.) And He is also the Root of David.

Rev 5:6-7.

And now He is seen who alone is worthy to open the book. He does not appear as a lion in majesty, but He is seen by John as a Lamb standing, as having been slain. The Lamb slain is the lion. His victory was gained by dying, and, therefore, He must have as the lion the victory over all His enemies. Thrice the number seven is repeated revealing His perfection. Notice especially three descriptions. He is in the midst. He is the center of Gods government and of heaven itself, as He is for His people the center of all their thoughts and affections. He is seen as a Lamb standing. Now He is seated at the right hand of God, but when the time comes when His enemies are about to be made His footstool, He will arise to act. He will arise and have mercy upon Zion (Psa 102:13). And He is seen as the Lamb slain. The Greek word here suggests slain in sacrifice.

Rev 5:8-14.

A great worship scene follows at once. The four living creatures join in with the elders, but the latter alone have harps and golden bowls full of incense, which are the prayers of the saints. The harps express their great joy and praise and the bowls full of incense denote the priestly ministry of the redeemed. Such is part of our glorious future, an endless praise of deepest joy, and perfect ministry. The prayers of the saints are not the prayers of the past, but the prayers of Jewish saints, so beautifully rewritten in the Psalms, when the time of Jacobs trouble is on the earth. And then the new song! This is redemptions song, the song of redeeming love; the old song was the praise of God as the Creator in His glory (Job 38:7). Redemption is now accomplished for the saints in glory; they look forward to the glorious manifestation with Himself and the great new song bursts forth. The praise of Him becomes universe-wide. The innumerable company of angels joins in it. The number of them was myriads of myriads and thousands of thousands. (This is according to the Greek.) And the praise described here leads us on to the time when God will be all in all. It is the never-ending praise, the hallelujah-chorus of redeemed Creation! The four living creatures say Amen; the elders worship. Omit Him that liveth forever and ever. as these words do not belong here.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Chapter 17

Christ the Lamb of God

And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints

Rev 5:1-14

In Revelation 5, the vision John relates to us conveys one message: Everything God has for men is in the Lamb, provided by the Lamb, revealed through the Lamb, and shall bring praise to the Lamb of God. All that God gives to sinners, he gives through Christ. And all that God receives from sinners, he receives through Christ. In chapter 4, John saw the sovereign majesty of the triune God in creation. In chapter 5, he tells us how that he was made to see the sovereign majesty of the triune God in the redemption of sinners by Christ Jesus. John saw five things described in these 14 verses.

1. John saw the throne of God

The central object of the vision John relates to us in chapters four and five is the throne of God. His vision was constantly filled with him that sat on the throne (Rev 5:1). In these two chapters, he calls our attention to God’s throne seventeen times! In chapter 4, John describes the splendorous, incomparable glory of the triune God, Father, Son, and Holy Spirit in his sovereignty. In chapter 5, he describes the Mediator, the Lamb, whom he beheld in the midst of the throne, by whom the triune God makes himself known to men. And that Lamb is himself God, the Son.

As always, the throne of God is a symbol of his sovereignty. It is a symbol of God’s supreme majesty and universal power, authority, and dominion. Let it never be forgotten that our God is God upon a throne. He rules all things in total sovereignty. A god without a throne is a worthless god, for such a god is no God at all! But our God is in the heavens: he hath done whatsoever he hath pleased (Psa 115:3). Whatsoever the LORD pleased, that did he in heaven, and in earth, in the seas, and all deep places (Psa 135:6). The Lord our God, the one true and living God, is a God of absolute sovereignty. He always does exactly what he wills in creation (Rev 4:11), in providence (Rom 8:28; Rom 11:36), and in grace (Rom 9:11-24). Every believer has learned, and rejoices to know, that the heavens do rule (Dan 4:26).

And we rejoice to know that God’s sovereign throne is a throne of grace (Heb 4:16). Grace originates at God’s throne. Grace is dispensed from God’s throne. And grace brings sinners to God’s throne. Our God is sovereign; and he is gracious. He is great; and he is good. He is almighty; and he is merciful. He delighteth in mercy! God always exercises his sovereign power and dominion to accomplish his everlasting purpose of grace toward his elect. First, John saw the throne of God, the throne of all sovereignty and grace. Then he saw…

2. John saw the book of God

In the right hand of the eternal God, John saw a book, a book written within and without, bound shut, and sealed with seven seals (Rev 5:1-4). This book is the book of God’s eternal decrees. It represents God’s eternal plan and purpose of grace, his purpose of predestination, which includes all things. It is to this book that our great Surety referred when he said, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God (Psa 40:7-8; Heb 10:5-10). William Hendriksen said of this book, It symbolizes God’s purpose with respect to the entire universe throughout history, and concerning all creatures in all ages and unto all eternity.

Our God is a God of purpose, eternal, unalterable purpose (Isa 46:9-11). God’s purpose of predestination includes all things (Eph 1:11). The object of God’s eternal purpose of predestination is the salvation of his elect (Rom 8:28-30). Everything that comes to pass in time was purposed by God in eternity (Rom 11:36). And the object of God in all that he does is the effectual accomplishment of the everlasting salvation of his elect. In election, God chose a people whom he would save. In predestination, he sovereignly ordained all things that come to pass to secure the salvation of his chosen. And in providence, he accomplishes in time what he purposed from eternity.

As John saw it, the book of God was closed, a mystery sealed with seven seals. These seven seals do not represent an imaginary seven dispensations of time. The writing within and on the back and the seven seals simply mean that God’s purpose is full, complete, perfect, and unalterable. Nothing can be added to it. Nothing can be taken from it. The seven seals also tell us that God’s purpose of grace is unknown, unrevealed, a secret known only to God, until Christ revealed it. He revealed it at first in the types, shadows, and prophecies of the Old Testament. Then, in these last days, he has revealed it to us more fully in the gospel. And in the last day, when the restitution of all things is made, our Lord will perfectly reveal God’s purpose in all things.

The closed book indicated that God’s plan was both unrevealed and unexecuted. If the book should remain closed, God’s eternal purpose would not be realized. His plan would not be executed. The thought of God’s purpose being shut up, unrevealed, and unfulfilled, caused John great lamentation and grief. And he began to weep. If God’s book is opened, if the seals are broken, then the universe is ruled and governed in the interest of God’s elect, according to the purpose of his grace. Then God’s glorious purpose of redemption would be accomplished. But if it is not opened and fulfilled, then the purpose of God himself would be thwarted. The grace of God would be frustrated. The plan of God would go unfulfilled. God himself would lose his glory. But there is no cause to weep! Look at the next thing John describes.

3. John saw the Lamb of God apparently open the book (Rev 5:5-7)

One of the elders, one of those chosen of God, redeemed by the blood of the Lamb and saved by grace, saith unto me, weep not. Why should he stop weeping? Behold, the Lion of the tribe of Judah hath prevailed to open the book, and to loose the seven seals thereof. In other words, Christ has conquered all his enemies and ours (Joh 12:30-32). By the shedding of his blood, by his death upon the cross, this Lion of Judah, this Root of David, has prevailed. He has removed the sins of his people, satisfied the law, crushed the serpent’s head, and conquered death. By virtue of his sacrifice, Christ has earned the right to open the book and to rule the universe in accordance with God’s eternal purpose of grace (Rev 10:1-3). God has given him power over all flesh that he might give eternal life to his elect (Joh 17:2).

John beheld the Lord Jesus Christ, not only as a conquering Lion, but also as a sin atoning, mediating Lamb. He saw the Lamb in the midst of the four beasts and the twenty-four elders as a Lamb that had been slaughtered. That means that the virtue and merit of his sacrifice is abiding, perpetual, and efficacious (1Jn 1:9; 1Jn 2:1-2). This Lamb, symbolically, has seven horns. Horns are emblems of power. Christ is the horn of salvation. As such, he has plenty of power. He is able to save his people (Heb 7:25), keep them in his grace (Joh 10:27-29), and to do for them all that they need. He also has seven eyes, abundant wisdom. These seven eyes represent the gifts, power, and wisdom of the Holy Spirit which are dispensed to God’s elect upon the earth by virtue of Christ’s death, resurrection, and exaltation as our Substitute (Psa 68:18-20).

Then, as John looked on, Christ the Lamb took the book out of the right hand of him that sat upon the throne (Rev 5:7). John Trapp said, As a Mediator he took it, as God he gave it. Our Savior did not ask for the book. He took it, because it is his right to do so. This is the significance of what John saw. The Lord Jesus Christ, our Mediator, received authority to rule the universe according to the will of God by virtue of his sin-atoning sacrifice (Joh 17:2). This is a picture of the coronation of King Jesus (Heb 2:8-9). As the Father’s reward to him for his mediatoral accomplishments at his ascension, Christ received for himself a kingdom (Luk 19:12; Php 2:6-11; Psalms 2; Psalms 110; Dan 7:9-14). God has turned the world over to the rule of the God-man, the Lamb, our Mediator! God governs the universe, according to his own eternal decrees, through the Lamb. This is Christ’s reward and every believer’s comfort.

4. John saw and heard the song of the redeemed (Rev 5:8-12)

As soon as the Lamb took the book in his hands, and accepted the scepter of universal monarchy, a song of praise broke out in heaven. This song began with the church, the redeemed ones, and was taken up by the heavenly angels. This song is a celebration of Christ’s worthiness to rule the universe according to God’s purpose (Rev 10:1-3), and to receive all praise, honor, and glory forever. The basis of both his worthiness of such honor and the praise given to him by saints and angels is his effectual redemption. Praise is not given to him simply because he was slain, (Many have been slain!), but because his slaughter was the accomplishment of our redemption. The death of Christ, as the sin-atoning Lamb, was the accomplishment of a particular and effectual redemption. The song does not say, Thou hast redeemed every kindred, tongue, people, and nation. That would mean either that his blood was shed in vain for the multitudes who are lost, or that all the universe is saved. Neither of which is true. This song says, Thou hast redeemed us out of every kindred, tongue, people, and nation! Having seen the throne of God, the book of God and of the Lamb of God, and after hearing the song of the redeemed, . . .

5. John beheld the consummate purpose of God (Rev 5:13-14)

It is God’s ultimate purpose that everything and everyone in his creation bow before and bring honor to his dear Son. And God will see to it that his purpose is accomplished in the end (Psa 76:10; Isa 45:20-25; Col 1:18). He who made all things, sustains all things, and rules all things shall have the eternal praise of all things. O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!…For of him, and through him, and to him, are all things: to whom be glory forever. Amen (Rom 11:33; Rom 11:36).

These are the things John saw when he was in the Spirit. He saw that the entire universe is governed by the throne of almighty God, and that God rules the universe through the Mediator Christ Jesus, the Lamb of God. Having accomplished the redemption of his people by the sacrifice of himself, our Lord Jesus ascended back into heaven and sat down at the right hand of the Majesty on high, exalted above all principality, power, and dominion. God the Father put all things in subjection to Christ, under his feet, and made him to be Head over all things to his church, which is his body, the fulness of him that filleth all in all (Eph 1:22-23). Ultimately, all things will glorify Christ, our God and Savior. God’s purpose will be carried out in his creation. The throne of God is secure. The Lamb of God reigns supreme, without rival, by incontestable right. The kingdom of God is safe and secure. The glory of the eternal God is sure. Blessed is that person to whom these things have been revealed!

Fuente: Discovering Christ In Selected Books of the Bible

that sat: Rev 4:3

a book: Rev 10:2, Rev 10:8-11, Isa 34:16, Eze 2:9, Eze 2:10

sealed: Rev 6:1, Isa 8:16, Isa 29:11, Dan 8:26, Dan 12:4-9

Reciprocal: Exo 32:15 – written Jos 6:4 – seven times Ezr 6:1 – rolls Isa 6:1 – sitting Isa 48:6 – showed Jer 36:2 – a roll Zec 5:1 – roll Rev 4:2 – and one Rev 5:7 – out Rev 8:1 – And Rev 21:5 – that sat Rev 22:10 – Seal

Fuente: The Treasury of Scripture Knowledge

THE BOOK IN the hand of Him who sat on the throne, written on both sides and sealed with seven seals is evidently the book of judgment, now completed by mans sin. Men had filled to overflowing the cup of their iniquity, the record was complete, but as yet the seals restrained. Who was worthy to break the seals? This was the question now raised. The judgment is richly deserved, but who can execute it?

This was the question raised in the incident recorded in Joh 8:1-11. The sinner was undeniably guilty and the law explicit. But who was there so clear of every charge under the law as to be worthy to execute this sentence? All the accusers slunk away, and the only worthy One declined the office at that time. His mission then was to save and not to judge. Now however the hour of judgment is come and He is about to act.

In the vision John wept much. He did not rejoice at the thought of judgment against evil failing by default of a worthy executioner. The very reverse: it outraged his feelings to imagine that it should fail in this manner. We know that, Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil (Ecc 8:11). It would be a crowning calamity if it were never executed at all, and John might well weep at the thought of this. The elders however, were in the secret of heaven and one of them gave John the key to all. It is by a Man that God is going to judge the world in righteousness, and that Man has prevailed and acquired the title to do it. He is the Lion of the tribe of Judah, an allusion to Gen 49:9, Gen 49:10, and at the same time the Root of David-not merely the Offspring of David, but the Root, from whom sprang all Davids authority and victory. The title to the crown was His to begin with. It is doubly His as the Overcomer. The closing verses of Psa 78:1-72 indicate how definitely Gods purposes for the government of the earth centre in David and Judah. All failed in Davids immediate successors, for he had to lament, Although my house be not so with God (2Sa 23:5) and yet all is accomplished in Christ. Nothing fails.

The Lion of Judah, then, has prevailed, and so is worthy to open the book of judgment. But how did He prevail? Verse Rev 5:6 tells us. It was by dying as the Lamb of sacrifice.

The Lord Jesus is mentioned 28 times in the book of Revelation as the Lamb, and verse Rev 5:6 is the first occurrence. It is worthy of note that here and all through the book a diminutive form of the word is used- little Lamb-emphasizing thus the fact that He, who now appears wielding omnipotence, was once the Lamb of sacrifice, minimized and depreciated by men. He now has sevenfold power-symbolized by horns and the sevenfold discernment of the Spirit of God, who as the seven Spirits of God is now sent forth into all the earth. Therefore no corner is hid from His penetrating gaze and intelligence, and nothing will escape His powerful hand.

The Lamb, in lion-like power, came forward to take the book and thus assume His rights and execute the judgments of God in the earth: an action which provoked an outburst of praise and worship, that reverberated to the utmost bounds of creation.

This outburst begins in the inner circle of the four living creatures and the twenty-four elders, who were involved in the earlier ascription of glory and honour and thanks to Him that sat on the throne, when creation was in question. Now redemption was in question, and consequently the Lamb is the Object of worship. All gladly honour the Son even as they honour the Father. Indeed the Father refuses honour professedly offered to Himself, if the Son be not honoured.

The elders had harps, golden vials of incense and a new song: symbols taken from the Old Testament. The temple worship as ordained through David was based on Asaph with his harpers, the priests with their censers of incense, and then also there was the song of the Lord, as mentioned in 2Ch 29:27. So the elders are seen functioning as priests both in song and in prayer. The Psalmist said, Let my prayer be set forth before Thee as incense (Psa 141:2), and here are prayers which arise as incense and song which is based on redemption. The song is new, since it is based on a redemption out of every nation, instead of having a national character as in Exo 15:1-27; and also inasmuch as it celebrates His worthiness to judge rather than to save.

The worship of the elders is characterized by three things. First, by intelligence and personal directness. They understand that the basis of all Gods purposes is the redeeming blood of the Lamb, and they address Him personally, saying, Thou art worthy. They do not merely sing about Him in the third person- Worthy is the Lamb. Second, they sing, whereas the angels of verse Rev 5:11 and the creatures of verse Rev 5:13 are marked by saying and not by singing. Song, as we have remarked, belongs to those who have been redeemed.

Third, though redeemed themselves, they celebrate in an abstract way the Lambs work of redemption by blood, being carried in spirit far beyond themselves. They are occupied not so much with their part in it as with the supreme worth and excellence of the redemption in itself for the pleasure of our God. This we say, because the better attested reading omits the us which occurs twice, and has, they shall reign, rather than we. The glorified, heavenly saints are lifted out of themselves to view things and worship from the Divine standpoint. This feature should surely be seen in the worship of the church today, though the reigning time is not yet come. In Rev 5:1-14 we are on the threshold of the time when the saints of the Most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever (Dan 7:18), and consequently it can be said, they shall reign [on or over] the earth.

Now comes the voice of the innumerable angelic band, followed by the voices of all created things. In both these cases, as we have noted, they praise the Lamb without addressing Him personally. The ascription of praise is sevenfold on the part of the angels; fourfold on the part of every creature-four being the number indicating universality in creation. The angels declare that the Lamb, who was adjudged by men to be worthy of death, and who was led to the slaughter, is worthy of all glory in sevenfold completeness. Every creature sees the Lamb to be associated with Him who sits on the throne, and inheriting all blessing, honour, glory and power. To this the living creatures add their Amen. The elders are moved afresh to worship.

Before passing to chapter 6, we may again remind ourselves that John is recording for us a vision He was permitted thus to see and hear things heavenly and earthly, and so put on record in advance the ultimate outcome of the Lamb intervening in judgment. This particularly applies to verse Rev 5:13. In subsequent chapters he records much evil and blasphemy, rather than praise, from creatures on earth; but ultimately all creatures will have to declare His praise.

Fuente: F. B. Hole’s Old and New Testaments Commentary

The Lamb in Revelation

Rev 5:1-14

INTRODUCTORY WORDS

We remember from Exo 12:1-51, how that lamb had to be kept up from the tenth to the fourteenth day, and how it had to be slain at the going down of the sun on the fourteenth day. We remember that it was the sprinkled blood that became the sign of God’s deliverance, and the security of the first-born in every Israelitish home.

Years passed by, and John the Baptist was preaching by the river Jordan. On a certain day he saw Christ coming, and he cried, “Behold the Lamb of God, which taketh away the sin of the world.” The next day, also, seeing Christ, he cried, “Behold the Lamb of God!”

The Apostle Paul, in speaking of Christ and His Calvary work said, “Christ our Passover is sacrificed tor us.” In this Paul referred back to the Passover lamb, and he also referred to Christ’s atoning work.

The Apostle Peter wrote, “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious Blood of Christ, as of a lamb without blemish and without spot.”

We now come into the Book of Revelation. We have seen in chapters one and two various Names of Christ, and various visions of Christ which described Him as the Jehovah-God, the One who was, who is, and who is to come. Passing, however, beyond the Church age, we come into the first great scene which marks the opening of the tribulation period.

The throne is now preparing for judgment. Upon the throne is the Father. In the Father’s right hand is a book. The cry is made, “Who is worthy to open the book, and to loose the seals thereof?” There was no one found worthy in Heaven, nor in earth, and John wept much. Then one of the elders said unto John, “Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.”

John immediately turned to look at the lion, and being turned he saw in the midst of the throne and of the. four beasts, and in the midst of the elders a Lamb as it had been slain, having seven horns and seven eyes. Thus have we passed from the first vision of the slain Lamb.

The visions of old were prophetical and symbolical. We now have passed from the symbolical into the real; from the figure to the fact, from the suggestive to the actual. We have before us the sacrificial Lamb, the Lamb slain from before the foundation of the world; the Lamb of God which taketh away the sin of the world. We have before us not only the Lamb slain, but the Lamb with seven horns, the Lamb in the perfection of His authority and dominion. The Lamb also stands before us with seven eyes, the perfection of wisdom. Thank God, we have found the answer to the Jewish sacrifices. We have found the Lamb.

I. THE LAMB SLAIN (Rev 5:12)

The scene is majestic: The Lamb as it. had been slain stood before the Father. He took the book from the Father’s hand. As He took it all Heaven broke forth with their worshipful magnificat. Here is the way it reads: “And when He had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints.” Then it was that this great concourse sang a new song saying, “Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy Blood out of every kindred, and tongue, and people and nation.”

With this marvelous acclamation concluded we read that “the voice of many angels round about the throne and the beasts and the elders” began to acclaim with a loud voice, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing,” Think of it, “ten thousand times ten thousand, and thousands of thousands” giving honor to the slain Lamb!

Think of it, every creature which is in Heaven, on earth, under the earth, and such as are in the sea crying out, “blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever!”

II. THE LAMB AND THE SEALS (Rev 6:1)

The Lamb now is described as taking one of the seals of the seven-sealed book, and breaking it. When He had broken it, the white horse came forth. He then broke the second seal, and the red horse came forth. The third seal was broken, and the black horse appeared. The. fourth seal was broken, and the pale horse was seen. The fifth seal was broken, and the cry of the martyred saints was heard. The sixth seal was broken, and the sun became black as sackcloth, and the moon became as blood. Remember that each one of these six seals was broken by the Lamb who was slain, We like to call the book, which was sealed, the book of Divine inheritance, the book that held the investiture of the Kingdom, The seals which the Lamb broke stand for the method by which this inheritance is to be acquired.

Mark you, that in the close of chapter 6, when the seals had all been broken, that we read, “And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb: for the great day of His wrath is come.”

How strange it is to pass from the story of the Lamb slain to the story of the Lamb and the sealed book, wherein the wrath of the Lamb is displayed. Is the One with the nail-prints also the One of fiery indignation and wrath? Even so.

Christ Himself said, “All judgment is given unto the Son.” It is the Lamb of Calvary who is the Judge of the inhabited earth.

III. THE BLOOD OF THE LAMB (Rev 7:14)

We bring you now to the third vision of the Lamb in the Book of Revelation. In the early part of chapter 7 we read of the sealing of the one hundred and forty-four thousand Jews. Following this sealing there is a description of a great multitude which no man can number. This multitude had come out of the great tribulation. They had come from all nations, and kindreds, and people, and tongues. They stood before the throne, and before the Lamb. They were clothed with white robes, having palms in their hands. We wonder now what will be the message which this tremendous multitude of outcomers will bring.

It is written concerning them that they “cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.” No sooner had they sounded their praise than “all the angels stood round about the throne, and about the eiders and the four beasts, and fell before the throne on their faces, and worshipped God.”

One of the elders said unto John, “What are these which are arrayed in white robes? and whence came they?” John replied, “Sir, thou knowest.” Then the angel said, “These are they which came out of great tribulation, and have. washed their robes, and made them white in the Blood of the Lamb.”

The next word from the lips of the angel was, “Therefore are they before the throne.” They had washed their robes and made them white in the Blood of the Lamb, therefore they served Him day and night in His Temple. No wonder that they praise the Lord day and night. It is the Lamb who feeds them and leads them unto rivers of living fountains of waters. God pity the man who would do away with the Blood of Christ. It is the central theme of redeemed saints in Heaven.

IV. THE LAMB AND THE 144,000 (Rev 14:1)

We made mention of the 144,000 sealed in the seventh chapter of Revelation. We now have a second vision of them. Here is the way the fourteenth chapter reads: “And. I looked, and, lo, a Lamb stood on the Mount Zion, and with Him an hundred forty and four thousand, having His Father’s Name written in their foreheads.”

As this multitude from among the Jews stands with Christ upon the mount, once more all Heaven breaks forth. A voice is heard as the voice of many waters, and the voice of a great thunder. John also adds, “I heard the voice of harpers harping with their harps; and they sung as it were a new song before the throne.” This new song was the song of redemption which the 144,000 alone could sing. It was a peculiar song because it related only to the experience of this special group of Israelites, and of their deliverance by the Lamb from the power of Satan and the antichrist.

These Jews who had once rejected Christ and spurned Him had, through great tribulation, come to know Him, and to believe in Him. They are spoken of as redeemed from among men. They are described as the firstfruits unto God and to the Lamb. They stand before the throne of God without fault.

This bringing in of the firstfruits of a restored Israel to us is overwhelmingly glorious, For their new-found faith they had been willing to follow the Lamb among men. Now, as the Millennial period is about to open, they are destined to follow Him wheresoever He goeth.

V. THE SONG OF MOSES AND THE LAMB (Rev 15:3)

Rev 15:2 reads: “And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb.”

Here is a wonderful comparison. The song of these redeemed hosts who have been brought out from the tyranny of Satan, and of the antichrist is likened unto the song of Moses and the Lamb.

We remember well Pharaoh’s tyranny and artless wrath against Israel, and bow, as they stood delivered across the sea, they began to sing the song of Moses, which was the song of their deliverance.

Now, we have another group, and they are singing the song of the Lamb, which is similar to the song of Moses. Here is their song: “Great and marvelous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glorify Thy Name? for Thou only art holy: for all nations shall come and worship before Thee; for Thy judgments are made manifest.”

Do you marvel that following this song the Temple was filled with smoke from the glory of God, and from His power? Wonderful magnificats lie ahead of the Lord Jesus, during the days of great tribulation.

VI. THE MARRIAGE OF THE LAMB (Rev 19:7)

If you want a great vision of real joy and gladness, you will find it here. We have before us, as it were, “the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to Him: for the Marriage of the Lamb is come, and His Wife hath made Herself ready.”

There will be joy and rejoicing in the skies when the Wife is presented unto the Lamb. The Father will be there, we believe, and He Is going to make a great supper for the Lamb and His Bride. He is going to crown that glorious hour with His presence. The Lamb will be there, for He is to see of the travail of His soul and be satisfied. The Wife will be there, and she will have made herself ready. She has been washed in the Blood of the Lamb, and she is now arrayed in fine linen, clean and white, even in the righteous acts which she had wrought among men.

Do you marvel that all Heaven once more breaks forth with glory? Do you marvel that the angel said unto John, “Write, Blessed are they which are called unto the Marriage Supper of the Lamb”?

VII. THE LAMB’S WIFE (Rev 21:9)

The angel is saying unto John, “Come hither, I will shew thee the Bride, the Lamb’s Wife.” The marriage of Christ, the Lamb, to the Wife has long since taken place. We are interested, therefore, in knowing something of her environment in that glorious city of God.

As John looked to see the Lamb’s Wife, he saw that great City, the Holy Jerusalem, He saw the City, “having the glory of God.” He saw the walls great and high. He saw the twelve gates. He saw that it had no need of sun, nor the moon to shine in it, “for the glory of God did lighten it, and the Lamb is the light thereof.” He saw the pure river that proceeded out of the throne of God, and of the Lamb, He saw that the Bride felt no more the curse. He saw that the central fact of that wonderful city was the throne of God, and of the Lamb.

How thankful we are that the last picture we have of the saints is under the vision of the Lamb’s Wife. How thankful we are that the last vision of Christ is as the Lamb.

Do you marvel, therefore, as you come to the last chapter of the Bible that you read these stirring words: “Blessed are they that do His Commandments, that they may have right to the Tree of Life, and may enter in through the gates into the City”?

AN ILLUSTRATION

THE BLOOD OF THE LAMB

G. Campbell Morgan has said: “I am bound to confess there was a time in my evangelistic work when I had an idea that Christ could satisfy the man who was down there in the slums, but I was always a wee bit afraid if into the inquiry-room there came a man of position and culture; and I tell you the Lord gave me one of the most wonderful illustrations of the absurdity of my fear that I ever had. * * There came into the inquiry-room a rag-picker, a great, gaunt old man who had grown hoary in the service of sin and Satan. * * There in our inquiry-room he knelt, and I knelt by him, and I felt quite at home as I spoke to him of the Blood that cleanseth from all sin. * * I looked around, and there, kneeling next to me, was the mayor of the city, a man about as old as the rag-picker, but a man who had all the marks of culture and refinement. I happened to know that some time before the mayor had sentenced the rag-picker to a month’s hard labor; he had got out a month ago. There they were, side by side. Presently the light that had broken on the rag-picker broke on the mayor, and I found that the Blood needed there was needed here, and I found that the life sufficient there was sufficient here. When the men rose, the mayor said to the rag-picker, ‘Well, we didn’t meet here last time.’ ‘No, we will never meet again like we did the last time, praise God!'”

Fuente: Neighbour’s Wells of Living Water

Rev 5:1. Him that sat on the throne was God, for he is said to be the creator of all things, in the last verse of the preceding chapter. What was called a book in old times is the same as we call a roll; something like a long strip of paper and rolled up from one end. Let us remember we are in a book of signs or symbols. This book or roll is a symbol of the future events, and being sealed signifies that the future is unrevealed to all unless the seals can be broken so that the writing can be read. There were seven seals which is the complete number again, signifing that the future is hidden from the world. If the seals can be broken and the writing read, each one will reveal a part of the events that are to come in the future.

Comments by Foy E. Wallace

Verse 1.

The sealed book–Rev 5:1-5.

1. “In the right hand of him that sat on the throne a book”–Rev 5:1.

The book was a scroll wherein things were registered, engraved. The productions that are now called books were unknown in this early age in the present form of printing and binding. They were usually in the form of a scroll, written or engraved on material known as parchment. (2Ti 4:13) A sealed book was a roll of parchment, or scroll, bound by a band, with a seal affixed to the tie of the band or to the knot. Reference is made to this usage in Isa 29:11, and illustrations of it have been produced in most of the dictionaries of the Bible lands and times. This book which was written within and on the backside contained the events which were depicted. The unsealing of the closed book was the revelation of the predicted events within.

Fuente: Combined Bible Commentary

Rev 5:1. The book beheld by the Seer is on, not in (comp. chap. Rev 20:1) the right hand of him that sat on the throne, and it shall be opened for the inspection of all His saints (comp. Dan 12:10; Mar 4:11). Although Gods judgments are a great deep, His secret is with them that fear Him. The Greek word commonly translated book was really a roll, after the fashion of the sacred rolls of the Jewish synagogues. This ought to appear in the translation, as it is otherwise impossible to attach a meaning to the important statement that it was written both within and on the back. Such a translation is also the more necessary, because the description of the roll is intended to correspond with, and is indeed taken from, that in Eze 2:9-10, And when I looked, behold, an hand was sent unto me; and lo, a roll of a book was therein; and he spread it before me: and it was written within and without.That the roll was written both within and on the back is apparently intended to do more than indicate the richness and fulness of the contents. It indicates also that the whole of these had been determined by God Himself. No other might add to them.The roll is close-sealed,a strong expression, to mark the mysterious and inscrutable nature of its contents. The same idea is also brought out by the mention of the seven seals.

It may be greatly doubted if the number seven is to be understood as denoting nothing further than the number itself. The seven churches are one Church, the seven Spirits one Spirit. Why not the seven seals one seal? The number one is elevated into the sacred number seven in order to indicate the completeness of the sealing. By this view, which analogy commends, we are saved all the questions raised by commentators as to the mode in which the seals were fastened to the roll, and as to the possibility of conceiving how each of them could secure a certain portion only of the contents. Even the successive openings of the seals need not imply more than a further unrolling of the parchment. The seals are successively broken in order to comply with the requirements of the poetic delineation.

The general nature of the contents of the roll may be gathered from the reference to that of Ezekiel (chap. Rev 2:10),lamentations, and mourning, and woe. The revelation itself, afterwards given to the Seer, confirms this. Judgment upon the Churchs foes is the prominent idea of what the roll contains.

Fuente: A Popular Commentary on the New Testament

In this chapter we have a continuation of the vision recorded in the former chapter; there St. John saw a throne set in heaven and a person sitting upon that throne in majesty and great glory, representing to him God the Father. Here he beholds the same glorious person sitting upon the throne with a book in his right hand, written within and on the backside, sealed with seven seals.

Observe here, 1. What St. John saw, namely, a book, by which, Mr. Mede and others understand a roll, containing God’s decrees and counsels, his purposes and resolutions, concerning the future state of the church, as they were to be fulfilled according to prophecy, and brought to pass in several ages as the providence of God should order and see fit.

Observe, 2. The person in whose hand this book of the secret counsels of God was; namely, in God’s own hand, and his right hand, thereby denoting his authority to impart and communicate the knowledge of this sealed book to whom he pleased, and also his power to execute his purposes and counsels when he pleased, and as he pleased. And as none but God himself can declare who God is, so none but God himself can declare what God does, and what in after ages he will do.

Observe, 3. The copious fulness of this book; it was written, within, and on the back side, inside and outside filled up so that there was no room left either for addition or alteration.

Observe, 4. It was a sealed book, yea, sealed with seven seals, denoting the matters that are therein contained to be most divine and excellent, secret and mysterious, certain and unalterable, and the knowledge of them impossible without the help and favour of special revelation.

Fuente: Expository Notes with Practical Observations on the New Testament

The Father is pictured holding a scroll in his right hand. McCord says, of the scroll, that it “apparently held the answer to man’s urgent need.” It is a full revelation since the scroll in written on both sides. Its message is held secure since it is sealed with seven seals, which would be of wax and have an impression of the sender’s signet ring on it.

Fuente: Gary Hampton Commentary on Selected Books

Rev 5:1. And I saw (This is a continuation of the same vision;) in the right hand of him that sat on the throne The emblem of his all-ruling power; a book Which he held openly, in order to give it to him that was worthy and able to make known its contents. Future events are supposed by St. John, as well as by Daniel, and other prophets, in a beautiful figure, to be registered in a book for the greater certainty of them. This book is here represented as being in the right hand of God, to signify that, as he alone directs the affairs of futurity, so he alone is able to reveal them. It is hardly needful (after what was observed on Rev 4:2) to say that there is not in heaven any real book, of parchment or paper, or that Christ does not really stand there, in the shape of a lion or of a lamb. Neither is there on earth any monstrous beast with seven heads and ten horns. But as there is upon earth something which, in its kind, answers to such a representation; so there are in heaven divine counsels and transactions answerable to these figurative expressions. Writings serve to inform us of distant and of future things. And hence things which are yet to come, are figuratively said to be written in Gods book. The book here spoken of, through the abundance of the matter, is said to be written within and without, or on the back side As the roll of the book which was spread before Ezekiel (Eze 2:10) was written within and without. This book was also sealed, to signify that the counsels of God are inscrutable; and to be sealed with seven seals, referring to so many signal periods of prophecy. In short, we should consider this book as being such a one as the ancients used, whose books were not like ours, but volumes, or long pieces of parchment, rolled upon a stick, as we frequently roll silks. Such was this volume or roll, consisting of seven volumes all sealed. Not as if the apostle saw all the seals at once, there being seven volumes wrapped up one within another, each of which was sealed: so that upon opening and unrolling the first, the contents only of one volume were laid open, and the second appeared to be sealed up till that was opened, and so on to the seventh. All the contents of this book are included and exhibited in the following chapters. The seals, successively opened, show the state of the church under the heathen Roman emperors, and predict the judgments coming on that empire, (which had so cruelly persecuted the Christians,) and the events whereby it should be brought to the profession of Christianity. By the trumpets, contained under the seventh seal, the kingdoms of this world are shaken, that they may at length become the kingdom of Christ. By the vials, (under the seventh trumpet,) the power of the beast, and whatsoever is connected with it, is broken. This sum of all we should have continually before our eyes. It was all represented to St. John, at Patmos, in one day, by way of vision; but the accomplishment of it extends from that time throughout all ages.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Revelation Chapter 5

In the next chapter we find the Lamb. A book was in the right hand of Him who sat on the throne. It was counsels, wielded by His power. Who could open them and bring them forth to execution? Who had the title to do so? None in heaven or earth but One. The elders explained to the prophet who mourned that the ways of God should be shut up, that the mighty One of Judah, the true source of all promises to David, had prevailed to open it and loose the seals. This was the Lamb, the rejected Messiah. He was more than this, as the chapter goes on to shew; but He is this. The rejected Messiah was in the midst of the divine throne; and within all the displays of providence and grace-the living creatures and elders-stood a Lamb as it had been slain. He had the fullness of power over the earth-seven horns-as of God, and the seven Spirits of God for government, according to Gods perfection, of all the earth. When He has taken the book, the living creatures and elders fall down before Him with golden censers full of the prayers of the saints. They are priests here.

Now a new song is sung to celebrate the Lamb. What seemed His dishonour and rejection on earth was the ground of His worthiness to take the book. He who at all suffering and cost to Himself had glorified all that God was, was able and worthy to unfold what made it good in the way of government. It was not the government of Israel, but of all the earth; not merely earthly chastisements according to Gods revelation of Himself in Israel, but the display in power of all God was in the whole earth. He who had glorified all He was, and redeemed, by the gospel of what He was through His death, out of all the earth, was the fit One to bring it forth in power. He does not yet come forth; but His work is the worthy instrument, the divine motive, for the display of it all. He can unlock the seals of Gods ways and mysteries. I read the passage thus:- Thou wast slain, and hast redeemed to God, by thy blood, out of every kindred, &c., and hast made them unto our God kings and priests, and they shall reign over the earth. Thus it is not any particular class, but the value of the act which is the motive of praise, and all being confided to Him.

Here the angels come in to praise, not in the fourth chapter. I can hardly doubt that a change in administrative order takes place here. Until the Lamb took the book, they were the administrative power; they were the instruments through which what the four living creatures symbolized was exercised in the earth. But unto the angels hath he not put into subjection the world to come, whereof we speak. Hence, as soon as the Lamb appears and takes the book, as soon as the idea of redemption is brought in, the living creatures and elders are brought together, and the angels take their own place apart. Like the living creatures before, they give no reason for their praise. As the heads of creation as to their nature, they celebrate with all creatures the title to glory of the Lamb and His own worthiness, ascribing praise to Him that sits on the throne and to the Lamb for ever and ever. The four living creatures, that is, all the exercise of Gods power in creation and providence, join their Amen, and the elders worship God in the excellency of His being. But the living creatures and elders are joined (verse 8) in falling down before the Lamb. I do not think they are meant to be distinguished in the latter part of the verse, [11] but merge in the elders, symbolizing different service but not now two classes. Rev 5:9 is the general fact; not they sung, but they sing. This takes place in heaven; but those named are in the mind in a general way. Thus the source of what follows, the throne, and the persons engaged in heaven before God in all that passes, are displayed: whence the judgment flows, who surround the throne of God above, and who is in it, have been brought before us; the heavenly scene, and choir, and assistants.

Footnotes for Revelation Chapter 5

11: That is, echontes does not apply to elders only.

Fuente: John Darby’s Synopsis of the New Testament

THE BOOK WITH SEVEN SEALS

THIS book is not the whole Bible, as some have thought, but simply this book of prophecy; i.e., the Apocalypse; i.e., the description of our Lords personal revealment back to this world. Zechariah says: His feet shall stand again on Mt. Olivet. This book, which John saw in the right hand of the glorified Savior, sitting on His throne, was simply a parchment-roll, looking like a roll of newspapers. It was sealed with seven seals; i.e., it had seven wrappers folded around it and each one fastened with a seal, thus securing the contents of the roll. When the angels shouted, Who is worthy to open the book and loose the seals? heaven and earth were ransacked in vain. No one was found worthy. When John begins to weep, one of the twenty-four elders notifies him that the Lion of the tribe of Judah i.e., Christ Himself hath prevailed to open the book, and loose the seals.

6. The Lamb that was slain, having seven horns and seven eyes, which are the seven Spirits of God, having been sent into all the earth. The atonement is the great work of Christ in which we are most interested. Hence, in these Apocalyptic visions, He appears as the Lamb that was slain and liveth again to intercede for a guilty world. The number seven, constantly applied to Christ, denotes not only His Divinity and humanity united, but that perfection of which He is the incarnation. Horn, in these prophecies, constantly means government. The old prophet says: The government shall be on His shoulders. Hence seven horns denotes His perfect government. The eye symbolizes knowledge. Hence, seven eyes means His omniscience. Seven Spirits means the Holy Spirit, whom Christ has sent into all the world, to save every human being who will let Him, whether Jew, Christian, Mohammedan, or Heathen.

9. We see in this verse that the redemption extends indiscriminately to all the nations who have ever lived upon the earth.

11. We see here the transfigured Millennial saints who shall reign with Christ a thousand years, estimated a hundred and one millions.

Fuente: William Godbey’s Commentary on the New Testament

Rev 5:1. I saw in the right hand of him that sat on the throne, a book, a large staff, with seven sheets of parchment written on both sides, and at the last coil of each parchment, a seal was fixed, with strings appended to the seals. These indicated secresy, and that no man must open the book without power and authority. This book, arcana Dei, contains the secrets of Gods counsel and love to his church and people. It demonstrates a God enthroned in Zion, and encouraging her in all her severe conflicts with the dragon, the beast, the false prophet, and the harlot church.

Rev 5:3. No man in heaven, nor in earth, neither in hades or under the earth, was able to open the book. This taught all created intelligences to feel their ignorance and inability, and to worship Him who has a name above every name.

Rev 5:5. Weep not: behold, the Lion of the tribe of Judah hath prevailed. Jacob foretold that Judah should have the sceptre, should prevail as a lion, and that the Messiah should descend in his line. Gen 49:9. Here the deity of Christ is revealed. Who could comprehend the providence of the Eternal, but he who says, As the Father knoweth the Son, even so know I the Father?

Rev 5:6-7. Lo, in the midst of the throne, and of the four living creatures, a Lamb was standing as (if) it had been slain. Here the Redeemer enters on his mediatorial functions. He came and took the book out of the right hand of him that sat on the throne. The identity of the Lamb is marked by his wounds, the tokens of love he ever bears towards the human kind. He appears bearing before the throne seven horns of omnipotence, to execute judgment and justice in the sevenfold economy or periods of providence. His seven eyes of flame run through the earth. Zec 4:10.

Rev 5:9. They sung a new song, which heaven had never heard before. The theme is, love beyond degree; redemption from the foul fiend, the curse of the law, and the dominion of death; and the gift of righteousness by faith, with power to overcome the world, and reign on earth. Sublime is the subject, and joyful is the song.

Rev 5:11-14. The number of them was ten thousand times ten thousand, or as Paul says, an innumerable company of angels, saying with a loud voice, Worthy is the Lamb that was slain to receive power, as Lord of heaven and earth; and riches of grace; and wisdom, even the manifold wisdom of God in the redemption of the world; and strength in the subjugation of all his foes, till all are put under his feet; and honour, in the willing accession of all nations in the day of his power; and glory, in his exaltation at the right hand of the Father; and blessing, in the ceaseless worship of all his saints. And the four living creatures said, Amen; and all the choirs subsided in the worship of him, the triune God, that liveth for ever and ever.

REFLECTIONS.

The book in the hand of him that sitteth upon the throne is the scroll of sacred prophecy, containing the mysteries of his eternal providence, which things the angels desire to look into. It is written within and without, on each side of the seven grand sheets; for it contains the history of the world, and of the church. But God in answer to the prayer of faith can lengthen the periods of his favour, or shorten the days of tribulation.

The mighty angel cried in vain for any one to come forward and take and unseal the book; all kept their places, and looked on in silence and suspense; but John, being yet a mortal man, wept much, because no angel, and no prophet on earth, nor any saint under the earth, in hades or in paradise, was able to unravel the mysteries of providence and grace. Let us learn to weep and wait, and in due time we shall know the good and perfect will of God.

We have next Johns comfort, and the churchs glory. The Lion of the tribe of Judah hath prevailed. He forced his way through the curse inflicted on man, through the bands of death, and the malice of demons, to the throne of God. He is the heir, and the prince of the kings of the earth; but he does not stand at the head of the human kind under the throne, and among the worshippers; his place is in the midst of the throne, because his glorified humanity and his divine nature is one mysterious person.

We have next a triune song offered up to the Triune God for the glory of redemption and the marvels of providence. Rise, oh my soul, rise from thy dull and sinful slumber. Rise and look through this high door of the celestial temple, and so contemplate the worship of heaven, and listen to its songs, that earth may never more engross thy heart. The spirits of just men made perfect, being most indebted, begin the new and grateful hymn; and with the highest strains of harp and voice. To these they join the most fragrant odours of the heart; they praise the Lamb for his redeeming love, and ceaseless care in opening the book.

The holy angels, countless in number, form the second choir, and utter a second and most appropriate song. The Lamb, about to open the seven seals which comprehend the seven periods of providence till the mystery of God shall be finished, they praise in a sevenfold ascription of homage; power and riches, wisdom and strength, honour and glory, and blessing. This is indeed to sing with the Spirit, and with the understanding.

The third part of the homage paid to the Lord Christ, on his inauguration, is the general chorus of saints and angels, and every creature in heaven and earth, in which they glorify the Lamb in the very words of praise offered to the Godhead in the preseding chapter. The twenty four elders, and the four beasts or cherubims do it with prostration at his feet; because he is one substance with the Father. Love and adore, oh ye nations, for he is the Lord, he is God alone. How base then are the Arian critics on this chapter. Instead of joining in this song, they bite their chains, and rack their wits to prove the ignorance of Jesus Christ. Truly they form the dark shades of the throng, as the man without the wedding garment, who was presently cast into outer darkness.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Revelation 5. The Vision of Heaven (continued).Ch. 4 gives us the vision of the majesty and glory of God, ch. 5 the vision of the Lamb standing as though it had been slain. The theme of Revelation 4 is the creative power of God: the theme of Revelation 5 the redemptive power of Christ.

Rev 5:1. a book: i.e. the book of destiny, containing the secrets of the future, probably in the form of a papyrus roll, sealed with seven seals for the sake of security. The imagery is taken from Eze 2:9. [The view that the book is the book of destiny is probably correct. Huschke, followed by Zahn, J. Weiss, and Clemen, takes it to be a will. Seven witnesses would attest a will, each affixing his seal. Before the will could be executed the seals had to be broken; hence failure to break the seals of the book would mean that the Church could not receive the heavenly inheritance Gunkel thinks the book is a book of magic.A. S. P.]

Rev 5:2. The angels challenge to heaven and earth, Who is worthy (i.e. morally fit) to open the book? a challenge which met with no response.

Rev 5:5. The phrases used in this verse show the writers familiarity with the details of Messianic prophecy. Lion of the tribe of Judah is from Gen 49:9, Judah is a lions whelp, etc., words which were interpreted in a Messianic sense by Jewish commentators.Root of Jesse: cf. Isa 11:1, a shoot out of the stock of Jesse.

Rev 5:6. Note the change from the lion to the lamb. He looked to see a lion and beheld a lamb. He looked to see power and force . . . and he saw love and gentleness (Stevens NTT, p. 542). The term Lamb (though a different Greek word is used) is applied to Christ in Joh 1:29; Joh 1:36, Act 8:32 (quoted from Is.), 1Pe 1:19. Probably the metaphor was suggested by the words of Isa 53:7, a lamb that is led to the slaughter.having seven horns: horn is used both in OT and NT as the symbol of strength and power, and the phrase describes the all-conquering might of Christ.seven eyes: the eye is the symbol of insight and illumination, and the phrase denotes the fullness of the Divine vision possessed by Christ.sent forth: Christs vision is not restricted to heaven but extends also over all the earth.

Rev 5:8. The same kind of adoration which in ch. 4 was bestowed upon God is now extended to the Son.golden bowls full of incense: the incense symbolises the prayers of the saints (cf. Psa 141:2).

Rev 5:9. a new song: i.e. the song of redemption, new in contrast to the old song of ch. 4.didst purchase . . . with thy blood: for this conception of the significance of Christs death, cf. 1Co 6:20*, 1Co 7:23, Act 20:28, Rev 14:3 f.

Rev 5:10. By a supreme act of self-sacrifice He has purchased men of all races and nationalities for the service of God, founded a vast spiritual empire, and converted human life into a priestly service and a royal dignity (Swete). For the idea cf. Rev 1:6, Rev 20:6. Many MSS. read, they are reigning, i.e. the reign of the saints has already commenced.

Rev 5:11. ten thousand times: cf. Dan 7:10.

Rev 5:12. The doxology of the angels to the Lamb. Note the sevenfold honour as in Rev 7:12.

Rev 5:13. The doxology of the universe of created things.to him that sitteth . . . and to the Lamb: observe that in this final doxology God and the Lamb are joined together. The same praise is accorded to the Redeemer as to the Creator (cf. p. 642).

Rev 5:14. the four living creatures: Rev 4:6*.the elders: Rev 4:4*.

Fuente: Peake’s Commentary on the Bible

None Found Worthy to Open the Book of Judgment

In the right hand of the Sovereign Ruler is seen a book sealed with seven seals, written on the inside and on the back (v. 1). It is the book of God’s judgments, which are seen to be overflowing judgments because sin has been an overflowing challenge to the authority of God. His long patience with sin calls for the more solemn judgment once it comes. A strong angel (v. 2) proclaims for everyone to hear, the great question as to who is worthy to open the book and break its seals. Even with sufficient time given (v. 3), no one was found worthy even to look upon the book, whether in heaven (where the redeemed are gathered) or on earth or under the earth. All creation is consulted, but none qualify.

The fact of none being found worthy to open the book seems to infer that the saints in heaven have already been manifested before the judgment seat of Christ (2Co 5:10) and not one of these was found fit to give the word that opens the floodgates of judgment upon an ungodly world. This draws out the profound weeping of the apostle John (v. 4). Is there not an indication here of how deeply we shall feel the sadness of all the unprofitable things in our own lives (and in the lives of all the saints), things which have not been for the glory of God?

One Found Worthy

However, the sadness is not to continue, for John is told by one of the elders not to weep (v. 5). His eyes are directed to the only One who is worthy, the Lion of the tribe of Judah, the Root of David. As the Lion He is God’s powerful King: as the Root of David He is the living God, He from whom David received being. He has prevailed because of who He is and because of His great atoning sacrifice which gives Him title to save every believer and to judge those who refuse Him.

Rather than seeing a Lion, John sees a Lamb as if freshly slain in the midst of the throne and the living creatures and elders (v. 6). The wonder of His death will remain a fresh, vital reality for eternity, as though it had just taken place. Certainly, only God is in the midst of the throne. The Lamb is God. The vivid reality of His sacrifice at Calvary-His lowly submission even unto death-is emphasized rather than His irresistible power as seen in the Lion. Wonderful combination indeed in this one adorable Person! His seven horns speak of perfection of power in contrast to the ten horns of the evil, future beast of Rev 13:1 -a monstrous claim of arrogant pride. The seven eyes (again mentioned) impress us afresh with His perfect, all seeing discernment by the power of the Spirit of God.

His oneness with God the Father has been seen in His being in the midst of the throne. Now, His distinctness is noted in His taking the book from the right hand of God, the hand of positive power (v. 7). This causes the living creatures and the elders to fall down before the throne (v. 8) with harps (the pleasant sound of praise) and golden vials full of odors (the sweet smell of dependent prayers of saints). This wholehearted, unfeigned worship is directed to the Lamb, which is another proof that He is God.

In this chapter, however, the living creatures and elders not only speak (as in Rev 4:10-11 when celebrating creation), but sing the praises of the Lamb on account of His great redemption (v.9). It is a new song as far as heaven is concerned, though no doubt saints have sung it on earth. It has never been the song of angels. Its words exalt the Lamb as worthy to take the book and break its seals of judgment, not because of His creatorial power, but because of His blessed sacrifice by which He has redeemed thousands from every area of the world. This great work gives Him perfect title to judge those who have refused its redeeming power. The redeemed have been made a kingdom, priests unto our God (v. 10). Kingly character is connected with bearing witness to the truth of God before the world (Joh 18:37), while as priests believers are privileged to enter the presence of God, whether in worship or in intercession. They shall reign over the earth (J.N.D. translation) with Christ when He reigns.

Angels Uniting in Worshiping the Lamb

Although we are not told that angels sing this song, yet a tremendous number of them is mentioned as surrounding the throne (v. 11), speaking similarly with a loud voice (v. 12). They too worship the Lamb who was slain, as being worthy to receive riches, wisdom, strength, honor, glory and blessing.

Verse 13 anticipates the coming day of millennial glory rather than describing any conscious worship of every creature before the Great Tribulation. However, all creation must eventually join in eternally ascribing blessing, honor, glory and power, not only to Him who sits on the throne, but also to the Lamb . The four living creatures confirm this (v. 14), but the 24 elders fall down and worship, prostrate in adoration.

Fuente: Grant’s Commentary on the Bible

Verse 1

A book; in the form of a roll.–Sealed with seven seals; in such a manner that, by breaking the seals in succession, the several portions of the manuscript were successively unfolded. It is of no consequence that we cannot easily form an idea of the manner in which seals could be arranged, so as to fulfil this condition, and yet all be visible before any of them were broken; for many of the images presented in these visions, are, like those of a dream, indistinct and incongruous, as will appear in the sequel.

Fuente: Abbott’s Illustrated New Testament

4 The Book (Revelation 5)

In Revelation 4 and 5 we are carried in spirit into heaven itself, there to have unveiled before us events that will take place when the church has been rapt from earth to heaven. It is true that the rapture, though assumed, is not directly revealed in the Revelation, for the aim of the prophecy is not to declare the secrets of the church, already revealed in other Scriptures, but to set forth the judgments which prepare the way for the setting up of the kingdom of Christ.

(V. 1) The Book. In Revelation 4 all centres round the throne and the maintenance of its glory and holiness. In Revelation 5 the great theme is the Book that sets forth God’s counsels for the blessing of the world, under the reign of Christ, after all evil has been dealt with in judgment. The glory of the throne must be maintained before the blessings of the book can be fulfilled.

“A book written” would indicate that God’s will is unalterably settled. Men, from lack of courage, or from motives of policy are often chary of stating their plans in writing. But, to speak after the manner of men, God has committed Himself to writing. Then the book is filled, for it is written within and on the back, there is no room, as there is no need, for any addition to what God has written. When at last, in the future, all is fulfilled it will be found that every judgment foretold has been carried out, every blessing reached, and that there is nothing to take from nor add to the book.

(Vv. 2, 3) The Angel’s Appeal. In the course of the vision the time has at last come to open the book, and the question is raised by a strong angel with a loud voice, “Who is worthy to open the book, and to loose the seals thereof?” To enter into the significance of the angel’s proclamation, two things must be kept clearly in mind. Firstly, the character of the book. We must not limit the book to setting forth the judgments of God. It does indeed present these judgments in all their solemnity, and the main portion of the book is occupied with the description of the judgments that will fall upon Christendom, Israel, and the nations. But the world being cleared of all evil by judgment, the book goes on to present the vast system of blessing that God has purposed to establish on the earth for the glory of Christ and the blessing of man.

Secondly, we must bear in mind the true meaning of the opening of the book. Directly the seals are broken events begin to happen. Thus the great significance of the angel’s question is, not who can give the interpretation of what is written – a comparatively simple matter – but who can bring to pass the events foretold?

If we seize the immensity of these two truths we shall understand the force of the angel’s appeal to the whole universe. For the questions involved are, on the one hand, who can deal with the vast system of evil that has been built up by man’s sin during six thousand years of rebellion, in a way that will meet the righteous demands of the throne? On the other hand, who can bring in that vast system of blessing that the goodness of God has purposed for the world to come and for the new heaven and the new earth?

The whole universe is challenged – is there anyone in heaven, on earth, or under the earth that can deal with the evil and bring in the blessing? The result of the challenge is that no one “was able to open the book,” and no one “was found worthy to open the book.” The two requirements in order to open the book are ability and worthiness.

For thousands of years men have been endeavouring to redress the evils of the world and introduce a time of universal peace and blessing. To use the symbolic language of Revelation 5, men have been endeavouring to open the book. They have tried by codes of laws, by courts of justice, by prisons and reformatories to repress evil: they have sought by every form of government – monarchial and republican, dictatorial and democratic – to bring in a time of peace and plenty. Every class has been tested, kings and nobles, plebeians and socialists; but amongst them all no one has been found with either ability or worthiness. Yet men still proceed by desperate efforts, by leagues, conferences, and pacts, to redress the wrongs of the world, and to bring about a time of universal peace and blessing; every effort only proving that they have never yet heard the voice of the strong angel. Those who have heard that voice know full well that it loudly proclaims that all the efforts of men are foredoomed to failure, inasmuch as they are attempts to put the world right without God and Christ. Men consider only the rights of man, they ignore the rights of God and the requirements of His throne.

(Vv. 4, 5) John weeps. John wept much because no man was found worthy to open the book,* and to break its seals. Thinking only of man’s inability and unworthiness, we too might weep at the pitiful sight of a world directing its energies, its wisdom, its money, its resources, its youth, and its time to a perfectly hopeless task. But however much we may weep on earth, weeping will not do for heaven. John is the only man that ever wept in heaven, and if he “wept much” he was not allowed to weep long, for immediately one of the elders said unto him, “Weep not.” Intelligent in the mind of heaven, elders do not weep, for while they realise the hopelessness of all men’s foredoomed efforts, they are in the secret of God. They know, that if the task is too great for man, there is One who is both able and worthy to open the book.

{*The words “and read the book” should be omitted. See the New Translation.}

The Lion and the Lamb. Possessed of divinely given intelligence, the elders are able to witness to the One who can open the book. They say to John, “Behold the Lion of the tribe of Juda, the root of David, hath prevailed to open the book, and to loose the seven seals thereof.” The lion is the symbol of strength as we read, “A lion which is strongest among beasts” (Pro 30:30). His power then is irresistible, so the prophet Micah can say of the lion he “both treadeth down, and teareth in pieces, and none can deliver” (Mic 5:8). The lion of the tribe of Judah tells us of this mighty power being exercised in the cause of God’s ancient people, according to the prophecy of Jacob, which foretells that Judah will prevail over his enemies – “Thy hand shall be in the neck of shine enemies.” In order that Judah may prevail he has the strength of “a young lion.” But the real source of Judah’s strength is that out of that tribe the One would come unto whom the people would gather (Gen 49:8-10). Christ is the true Lion of Judah.

Christ is also the Root of David. In David we see the King chosen of God to be victorious over all his enemies. Nevertheless Christ is the true King, the One who will put all enemies under His feet. He is first in the mind of God and hence the Root from whence David sprang. Thus Christ in His irresistible power as the Lion of the tribe of Judah, and as a Divine Person – the Root of David – is the One who alone is able to open the book.

(V. 6) Then John turns to see the Lion and, behold, he sees a Lamb. Having heard of the Lion, he might naturally expect to see in Christ a vision of mighty power, but instead, he sees a Lamb, the emblem of weakness, and, too, as it had been slain. The One that prevails as the Lion, is the One who first suffered as the Lamb. His power to overcome in opening the book is that He has overcome by going into death. As the Lamb slain He overcame sin, and death, and the devil. Having overcome as the suffering Lamb He has acquired the power to overcome every enemy as the mighty Lion. With Him are found the seven horns and the seven eyes. The seven horns speak of complete and irresistible power – omnipotence; the seven eyes, which are the seven Spirits of God, of complete and all searching omniscience in the power of the Spirit. Going forth into all the earth speaks of His omnipresence.

(V. 7) The book taken. As the Lion, Christ is able; as the Lamb, He is worthy to open the book. Hence He can take the book out of the right hand of Him that sat upon the throne. Taking the book signifies that the supreme moment for which angels and saints had waited has at length come. The time of the patience of Jesus is past; the time for action has come.

(V. 8) Heaven realises the mighty import of the taking of the book. It is seen that the hour of this world’s doom has struck, and the world to come is not far off. So we read, “When he had taken the book, the four living creatures, and the four and twenty elders fell down before the Lamb, having every one of them harps and golden bowls full of incenses, which are the prayers of the saints.” The harps speak of the praises of the saints and the bowls of their prayers. The time has come when all the praise that has gone up from all the saints throughout the ages will be publicly justified, and all their prayers will have a glorious answer. Many of these saints went out of the world as martyrs praising a God who did not intervene to deliver them from their enemies; and their prayers, at times, appeared to be unanswered and even unheard. At last their praise will be justified and their prayers answered.

(Vv. 9, 10) The New Song. The praying time is over, the singing time is come. The song they sing is new. Hitherto the ransomed of the Lord had been on the way to glory singing songs of redemption; but those songs looked on to victory and the reign of glory. They were songs of hope. With the taking of the book their hopes will all be fulfilled, and the songs of hope will be changed to songs of victory. Moreover, their songs celebrate the worthiness of the Redeemer, and the greatness of His redemption, rather than the blessings of the redeemed. Thus, in the better translation, their reference to redemption is impersonal. The song is general as to the people who are redeemed, but special as to the One who has redeemed them. All heaven is occupied with the Lamb – “THOU art worthy,” “THOU wast slain,” “THOU hast redeemed,” and “THOU hast made.”

(Vv. 11, 12) The Angelic Host. The new song sung by the saints awakens the praise of the whole angelic host. The elders strike the note, the angels prolong the strain. They ascribe worthiness to the Lamb. He is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Men have paid homage to one another, and dishonoured the Lamb. They have enthroned man, and crucified the Lamb. The day is coming when it will be seen that the Lamb alone is worthy to receive all power, riches, wisdom, strength, honour, glory, and blessing. The history of the world witnesses that, in the hands of man, all these things have been used to exalt himself and shut out God. The Lamb alone is worthy to receive all these things, for He alone will use them for the glory of God.

(V. 13) The creation. Then, as it has been said, “The vast harmony overflows the bounds of heaven,” and the glorious end is anticipated when earth will join with heaven to praise Him that sits upon the throne and the Lamb. Everything that hath breath will unite in praising God and the Lamb.

(V. 14) The four living creatures, the representatives of those by whom the government of God is accomplished, see the blessed end of their service and add their “Amen.” The saints of all the ages see the mighty triumph of God over all evil, and the fulfilment of all His counsels, in anticipation, and fall down and worship.

Fuente: Smith’s Writings on 24 Books of the Bible

5:1 And {1} I saw in the {2} right hand of him that sat on the throne {3} a book written within and on the backside, sealed with seven seals.

(1) A passing to the second principal cause, which is the Son of God, God and man, the mediator of all, as the eternal word of God the Father, manifest in the flesh. This chapter has two parts: one that prepares the way to the revelation, by rehearsal of the occasions that occurred in the first four verses Rev 5:2-5 . Another, the history of the revelation of Christ, from there to the end of the chapter Rev 5:6-14 .

(2) That is, in the very right hand of God.

(3) Here are shown the occasions for which the principal cause, and this revelation was also necessary: the same are three, the first a present vision of the book of the counsels of God, concerning the government of this whole world, which book is said to be laid up with the Father as it were in his hand: but shut up and unknown to all creature, in this verse. The second is a religious desire of the angels of God to understand the mysteries of this book 1Pe 1:12, Rev 5:2 . The third is a lamentation of John and all the godly, moved by the same desire Rev 5:4 when they saw that it was an impossible thing for any creature to do: which is declared in Rev 5:3 .

Fuente: Geneva Bible Notes

The description of the scroll 5:1

John also saw a book (scroll) on God’s "right hand"-suggesting its source, His authority, and power adequate to translate its contents into action-as He sat on the throne. This scroll was the focus of John’s attention in this chapter, and it is what Jesus Christ opens in chapter 6 resulting in the judgments that will come upon the earth. Its contents comprise almost all the revelation that will follow. It was so full of words that John could see writing on the outside as well as on the inside of the scroll (cf. Eze 2:10). Someone, probably God, had sealed it with seven seals, suggesting the profound nature of the revelation it contained. [Note: Charles, 1:138.] Roman law required that people seal wills seven times because they were very important documents. [Note: Ethelbert Stauffer, Christ and the Caesars, pp. 182-83.] The perfect number of seals may also hint at the absolute inviolability of the scroll. [Note: Mounce, p. 142.] In John’s day people used a seal to keep the contents of a document secret, unchangeable, and free from tampering until some authoritative person broke the seal. In this case after Jesus broke the first seal the scroll unrolled until the second seal made it impossible to open it further. Then He had to break the second seal that revealed more of the contents, and so on. Probably the seals were on the edge of the scroll. The book contained the prophecies that follow. It may represent the book of prophecies God instructed Daniel to seal until the end times (Dan 12:4; Dan 12:9).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)