Revelation 5:1

The Book with Seven Seals. Chap. 5 Rev_5:1-8

1. in the right hand] Lit. on the right hand—lying on the open palm.

a book] i.e. a roll: the ordinary meaning for the equivalent words in all ancient literature, though books arranged in leaves like ours were not unknown.

written within and on the backside] So Eze_2:10. It was a recognised but quite exceptional way of getting an unusual amount of matter into a single volume: such rolls were called opisthographi. See Juv. i. 6, where he complains of an interminable poem, “written till the margin at the top of the book is full, and on the back, and not finished yet.” If we are to ask, how St John saw that it was thus written, it may be said that he saw that there was writing on the part outside, between the seals, and took for granted that this implied that the side folded inwards was full of writing too. But perhaps this is too minute: St John saw the book now, and learnt (either now or afterwards) how it was written.

sealed] See Isa_29:11; Dan_12:4.

The traditional view, so far as there is one, of this sealed book is, that it represents the Old Testament, or more generally the prophecies of Scripture, which are only made intelligible by their fulfilment in Christ. But Christ’s fulfilment of prophecy was, in St John’s time, to a great extent past: and he was told (Rev_4:1) that what he was now to see was concerned with the future. Many post-Reformation commentators, both Romanist and Protestant, have supposed the Book to be the Apocalypse itself: some supposing, by a further refinement, that the seven seals were so arranged that, when each was opened, a few lines of the Book could be unrolled, viz. those describing what was seen after its opening: while the opening of the last would enable the whole roll to be spread out. But of this there is not the smallest evidence in the Apocalypse itself: nor do we ever find the Prophets of Scripture representing, as Mahomet did, that their writings are copies of an original archetype in Heaven. Most modern commentators therefore generalise, and suppose that it is the Book of God’s counsels. Some insist on the fact that though the seals are all broken, “no portion of the roll is actually unfolded, nor is anything read out of the book:” they suppose it to stand for the complete counsel of God, which will not become intelligible till it has all been fulfilled, not therefore before the end of time. But this Book tells us what is to happen until all has been fulfilled, until time has ended: and why then do we not hear of the opening of the Book, even if it be not for us yet to know what is written therein? And to this we may answer, we are told, Rev_20:12, of the opening of a very important Book, the Book of Life; and that Book belongs to the Lamb that was slain, Rev_13:8, Rev_21:27. Is not then this Book the same as that? so that the opening of it will be “the manifestation of the sons of God” (Rom_8:19).

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

Rev_5:1-4

A book … sealed with seven seals.

The sealed book

I. The sealed book.

1. The Divine throne.

2. The Possessor of the throne. There is no name given, but there is eternal glory in this nameless majesty.

3. The right hand of Him who sat upon the throne.

(1) The right hand is the symbol of wisdom. Gods hand and His council are synonymous expressions (Isa_14:27; Act_4:28).

(2) The right hand is the symbol of power. All that infinite wisdom hath contrived, omnipotent power will certainly perform.

(3) The right hand is also the symbol of Divine operation. In all the means and instruments employed He is still supreme.

4. The wonderful book.

5. The writing of the book.

(1) The writing implies the immutability of His counsels and all His precious promises.

(2) The writing implies the manifestation of His counsels--the design of God, that His will should be revealed, or made known to the world.

(3) The writing implies their value and importance. They are worthy to be held in everlasting remembrance as a ground of hope and consolation to the Church.

6. The form of the writing--It was written within and on the backside. The allusion implies the number and variety of the counsels, works, and dealings of God. It also implies the fulness of the writing.

7. The sealing of the book.

(1) The sealing is expressive of Divine authority. This book proceeds from the throne, from Gods right hand; it comes in His name, it is clothed with His prerogative, invested with His glory, and enforced by His omnipotence.

(2) The sealing of the book is expressive of darkness. While a writing is sealed, the meaning is unknown.

(3) The sealing of the book implies distance--the distance of time between the giving and fulfilling of Divine prediction.

(4) The sealing of the book implies Divine certainty. What is written in the kings name, and sealed with his ring, may no man reverse.

3. The number of the seals--It was sealed with seven seals. This implies the holiness, depth, fulness, and perfection of the counsels and covenant promises contained in the book of Gods right hand.

II. The heavenly proclamation.

1. The agent employed. He is called an angel.

2. His glorious power and excellence. This was a strong angel.

3. The wonderful proclamation--The angel proclaimed with a loud voice.

4. The great subject of the proclamation--Who is worthy to open the book, and to loose the seals thereof?

III. The unavailing appeal.

1. The field of inquiry is vast and boundless.

2. The universal appeal.

3. The subject of inquiry is expressed again, and more fully and gloriously declared to the world. The work to be performed is great and marvellous, and variously expressed in the Book of Revelation. The qualifications for the work are also great and marvellous.

IV. The sorrow of the apostle--And I wept.

1. If the book cannot be opened, how could the apostle refrain his voice from weeping and his eyes from tears? The darkness that rested on the Churchs future history filled his heart with sorrow and deep foreboding fear.

2. The greatness of his sorrow--And I wept much. There is a sacredness in sorrow, that fills the heart with awe. Yea, there is a majesty in overwhelming woe that commands the sympathy and homage of the heart.

3. The apostle repeats the reason of his sorrow; for the mind of the afflicted loves to linger on the cause of the affliction and the greatness of his grief: and he wonders that any one should feel such indifference to his melancholy tale, and take so little interest in what is so sadly interesting to him. (James Young.)

The government of God

I. It is conducted according to a vast preconcerted plan. The Almighty never acts from impulse or caprice, but ever from plan or law; and this plan is truly vast. It is written within and on the backside. All that shall happen through the vast futurities of individuals, families, nations, worlds, is mapped out on the pages of this wonderful book. 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 world--the 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.

1. It transcends all finite intelligence.

2. It is frequently the source of great mental distress.

3. It is an inestimable means of spiritual discipline: it sobers, humbles, stimulates.

III. That the mystery of this plan is to be expounded by Christ. He discloses the eternal purposes in various ways.

(1) In His creative acts. Stars, suns, and systems are but the palpable forms or diagrams of Infinite ideas.

(2) In His redemptive operations.

(3) In His judicial conduct. The Father judgeth no man, but hath committed all judgment unto the Son. In the last day what new disclosures will be made! (Homilist.)

The seeded book

I. The apostolic vision.

II. The apostolic proclamation.

III. The weeping apostle. This gives humanness and pathos to the scene. We too, like John, have shed tears as we wrestled to solve some dark, difficult problem in the government of our righteous but most merciful God.

IV. The consoling elder.

V. The victorious lion. (James Nelson.)

The sealed book of the future

I. How beneficent is the fact of our general ignorance of the future! It is this ignorance of the future which alone makes it possible for life to be a school of goodness, a training-ground for faith, hope, and a host of other qualities which are among the noblest that adorn the human soul. Could we see in the aggregate the sorrows which await us, the mere sight would crush us. Did we foresee the happiness which the Hand that was pierced is keeping for us, the present, with its limitations, and pains, and duties, would become intolerable to us. If we could foresee the certain victory or certain defeat of each battle we fight for justice, truth, and right, where would be our courage, our faith, our patience? But God has purposely hidden in His own wise and loving counsel such things as whether our lives are to be long or short; whom we shall marry, or whether we shall be married at all; whether we shall succeed or fail in examinations, or in business; whether we shall have health or sickness. And He has hidden these things in order that we may feel our dependence upon Him, and confide ourselves to His keeping; that we may give ourselves to the doing of His will, and leave to Him to choose the inheritance of friends and circumstances which the future may have in store for us.

II. While ignorance of the future is generally beneficent, occasions may arise when a knowledge of the future beyond what can be gained by experience and foresight is of the highest advantage. This supposition is bound up in our belief in a supernatural revelation, such as the Bible professes to give, Such a revelation must deal, among other things, with the facts of the unseen world of which experience can give us no authentic information, and also with events of the future of this worlds history beyond the power of the wisest merely human foresight to predict. A revelation of this kind would plainly not be given unless it were needed, but serious doubt as to the need seems hardly possible. While ignorance of the future on our part is needful, it is no less needful to our welfare that Some One should know our future; and, also, not less needful to our comfort that we should be assured of this knowledge on His part. The growing child is still dependent on the knowledge of its future needs which leads parents to train and educate it with a view to its well-being and happiness. But the best knowledge and truest foresight of parents will not enable them to predict with certainty the future events of the childs life. This third and highest kind of evidence brings into full view the question that is of infinite and eternal importance for every individual: How do I stand related at this moment to this living and reigning Saviour? Only one relationship can be right and safe, that of humble submission, of trustful loyalty, of reverent affection.

III. What effect ought our knowledge of Christs complete mastery over the future to have upon our feeling and action? Should not this glorious truth infuse into our feeling a deep peace? Should it not inspire us with quiet confidence and a lion-like courage--a mighty hope and an invincible patience? (Arthur James, B. A.)

The book, the Lamb, and the song

I. A book, written within and on the back with seven seals.

1. It is the book of redemption. Its central thought is the Cross, which is the wisdom of God and the power of God.

2. This book is complete; it is written within and on the back, both sides of the parchment covered. Gods plan of redemption is round and full. Its last word is Finis, and there is room for no other.

3. The book was close sealed with seven seals. In the ages before Christ the great problem was how God could be just and yet the justifier of the ungodly. Three sentiments were struggling in all human breasts: the conviction of sin, the intuitive apprehension of death, and the trembling hope that God, in some wise, would deliver. The solution of the difficulty was hid within this volume of the Divine decrees--hid by the Father, to be revealed in fulness of time unto us.

II. A lamb as it had been slain. And this Lamb took the book out of the right hand of God and opened it. The opening of this book of the Divine decrees concerning the redemption of man is like daybreak after an Egyptian night. As to this Lamb observe--

1. He bore in His person the tokens of death. Our Lord Jesus wears in glory the honourable scars of His service on earth. Why did the Lord Jesus die? That so, in our behalf, He might triumph over death: That so He might prevail to open the book of life end immortality.

2. The place where the Lamb stood is significant: it was in the midst of the throne and of the four living creatures, and in the midst of the elders. Where else should He stand who ever liveth to make intercession for us, the Mediator of the new covenant, the only One between God and men. John Bunyan was at one time sorely troubled to know how the Lord Jesus could be both man and God. At last that in Rev_5:6 came into my mind: And, lo, in the midst of the throne and of the elders stood a Lamb.--In the midst of the throne, thought I--there is the Godhead; in the midst of the elders--there is the manhood; but, oh, methought this did glister! It was a goodly touch, and gave me sweet satisfaction.

3. He had seven horns. The horn is the emblem of power. The name of Jesus is The Mighty to Save.

4. He had seven eyes, which are the fulness of the Divine Spirit sent forth into all the earth. We are now living under the dispensation of this Spirit, who goeth to and fro everywhere like multitudinous eyes to see into all hearts and perceive all secret imaginations, ever watchful for truth and righteousness, to the end that all souls and all nations presently may be brought under the peaceful sway of the Lamb. The horns of Divine power and the eyes of Divine wisdom are grandly and perpetually co-working towards this consummation so devoutly to be wished.

III. Oh, then what a song, when heaven and earth shall join in ascribing praises to Him that was dead, but is alive again, and liveth for evermore, and hath the keys of death and hell!

1. It will be a new song. The fresh mercies of God call, even here, for perpetual renewals of thanksgiving. Stale praises are in no wise better than stale manna. But how will it be in the kingdom? The songs yonder must keep pace with the perpetually new unveilings of Divine love.

2. And it will be a universal song, joined in by the redeemed tenantry of heaven end earth, the angels of the sky, and grateful inmates of the ocean and the air. (D. J. Burrell, D. D.)

The writing on the book of life

The book of futurity is what was sealed with seven seals. It is a dark and mysterious one for us also. The future is closed to us, and must remain so. How foolish the wish to raise this thick veil. Every joy, being foreseen, would lose its attraction; every pain and loss would become an insufferable torture. Through Gods grace the future is hid from us; and they are foolish who pretend to proclaim it. And yet the seals are broken. The Lion of the tribe of Judah has come to open the book and break its seals. Fate is no longer cruel darkness to us Christians. Whatever darkness may lie before our feet, at every step which we take into the future the guiding stars shine above us, and at our side stands the faithful guide. And how do these holy superscriptions of our life run?

1. We read first the words, Walk before God. In everything that thou doest, ask what is good, what is true before God. How does He speak to thee by His voice, conscience? You bear in yourselves the dominion over all that approaches from without, whether with allurements or threats. You bear in yourselves the measure of things.

2. Perceive, then, this the second inscription and precept of life. It is: All things are yours! The Divine and exalted right of man over all creatures is here proclaimed to us. And this includes his freedom and his dominion--the freedom of his soul from the outer world, and the dominion of his spirit over it. Is it not, then, you who turn misfortune into prosperity, and acquire strength in trial, and in exercising patience learn courage and self-conquest, the highest work of man? Is it not you who ennoble good fortune, and place it in the service of the Spirit, and use it in order to lead yourselves farther, and to lessen the want round about you, and to fashion everything that is near you into a life worthy of man?

3. Now you perceive, in fine, the third superscription of the book of life: The fruit of the Spirit is love! It puts forth, perhaps, many and beautiful flowers, and the powerful stem raises itself and extends its wide shadowing branches over the extent of the earth; but the ripe fruit of the Spirit is love, and that alone. We feel, everything else is only falling flowers, only brilliant appearance; love alone remains. We feel it is cold, and solitary, and joyless in the world without love. And our liberty and moral power also against the world and fate, how can we preserve them if we stand not firmly bound together in the fellowship of the brethren?--one extending the hand to the other whenever he sinks down, one comforting the other in word and deed when a heavy blow falls upon his head. (Dr. Schwarz.)

The glorified Christ

I. The solution of the mysteries of God. God, like the painter, poet, builder, works by plan. Is the conflict of life purposeless? Evidences of plan and purpose--in nature. Everywhere there are proofs of an intelligent mind and Divine purpose. This truth is stamped on our lives from first to last. We are limited, dependent, controlled everywhere. Life itself is not ours to determine, nor its particular form and circumstances. Even where we have a choice, the circumstances between which we choose are not in our power. The duration of life is determined apart from our choice. If thought is ours, the power to think is given. Again, the great variety there is among men, modified, too, by so many circumstances of birth, education, etc., variety in regard to temperament, position, success, anticipation. And so in regard to the inner life and the life and course of the Church. Wise builders always work by plan. The wisest are most like God.

II. The Object Of Worship. (R. V. Pryce, M. A.)

The unsealing of the plan of universal destiny

I. There is in the Divine mind a plan of universal destiny.

1. Destiny is planned.

2. Destiny is comprehensive. The scroll was full of writing.

3. Destiny is effective. The book was in the right hand of Him who sat on the throne. It was not carelessly thrown on the ground.

II. The plan of universal destiny is concealed.

1. It is concealed by the mystery in which it is inherently involved.

2. It is concealed by the intellectual inability of man.

III. The plan of universal destiny sometimes awakens mental anguish on the part of man.

1. Men often experience mental anguish as they contemplate the mystery of destiny. Fears of--

(1) Disappointment.

(2) Misapprehension.

(3) Sympathy.

2. There is much to console the mental anguish which the thought of destiny may awaken.

IV. The plan of universal destiny is revealed by Christ in His mediatorial relationship to mankind.

1. Destiny is unsealed by strength.

2. Destiny is revealed by humiliation.

3. Destiny is revealed by sacrifice. Lessons:

(1) That all the events of the future are arranged according to a wise and comprehensive plan.

(2) That in contemplation of the future, all mental distress which may arise should be consoled by the revelation which Christ has made.

(3) That Christ is above all created intelligence in His mediatorial relationship to the future. (J. S. Exell, M. A.)

The song of the book

I. I notice first, that under any really feasible interpretation, the judicial element must, directly or indirectly, be included. Different minds have discerned in this symbol the Book of the Secret Decrees of God, the Book of Destiny, the Book of the Inheritance, the Book of Universal History, the Book of the Future, or the Book of Providence. But every one of these interpretations--different but not contradictory--carries a reference to judgment in its right hand. Whatever more may be written within and on the back side, the handwriting of Christ against His enemies is undoubtedly there. Its very position, it has been well shown, is an indication of its judicial character. It lies in the right hand of Him who sat upon the throne; in that hand which teaches terrible things, and is full of righteousness, and at which Christ is set until His enemies are made His footstool. As each seal is opened, ministers of Divine retribution are seen going forth. Effects like these could only follow the opening of a Book of Judgment.

II. I observe next, that everything in the vision, in which this symbol occurs, seems to speak to us of the domain of Providence. Those prelusions of the consummation of all things, of which Providence is so full, salute us here. It is the Lamb, the redemptive heart of Providence; the Lion, the avenging arm of Providence; the root of David, the kingly power in Providence, who prevails to open the book. He is the Lord mighty to save or destroy. And finally, His power to deal with this great mystery of time, the oppression of the righteous by the wicked, is represented as a joy to all who are embraced in the great scheme of Providence. It should be borne in mind that this worship, like the vision in which it occurs, was revealed as consolation for John. He was in tears because no man could unseal the book. It is a most suggestive fact, that the first word of the consolation comes from one of the representatives of the redeemed. It was one of the elders who said to the exile, Weep not! To that elder and his companions the seals on the book had caused no anxiety. The secret of the Lord was in their hearts. They knew that there was one eye from which the things written in that book were never hid. In the light which breaks upon him now, the tears of the captive-prophet have disappeared. The mystery which lay upon his soul is unloosed. The book is in the hands of his Lord. What no man in heaven, nor in earth, nor under the earth could do, has been done by Christ. He has prevailed to open the book, and to loose the seven seals. The joy of the seer seems to palpitate up into the throngs of heaven. And if we would know the character of that book, we must open our minds to the thoughts which find expression in this song.

1. The song is first of all a song of thanks: Thou hast redeemed us. There was such power in His sympathy, that it penetrated, and used for redemption purposes, every peculiarity of nature, and race, and sphere. There was such power in His grace, that it broke down, in their hearts, the might of indifference, and enmity, and lust, and sin.

2. Again, the song of the elders is more than personal thanksgiving. It is a prophecy of consolation as well. It is sung for John and the suffering Church.

3. Besides being personal thanksgiving and prophecy, the song of the redeemed is worship of the Redeemer. And it is the judicial aspect of His work they praise. The object of this worship is seated on the throne of the universe. The song is often quoted as if it were an acknowledgment of His worth as a sacrifice: Thou art worthy … for Thou wast slain. But it is more, by being less, than this. Thou art worthy to take the book, and to open the seals thereof, for Thou wast slain. The fact that He was slain is celebrated here, only because it imparts the right to open the book. The singers take their stand on the fact that He is judge, because He is first of all sacrifice. He is worthy to unloose the seals of judgment, because He is the Lamb slain from the foundation of the world. We are accustomed to connect the death of Christ with the outflowings of His mercy; the connection here is between that death and the outflowings of His justice. In the depths of this song I find the great faith, that there is a Judge in the earth who judgeth righteously, and Christ the crucified is He. (A. Macleod, D. D.)

The sealed book

But these prelusive judgments are little known. The book is sealed with seals. We do not see its contents, or we do not see them as what they are. The retributions it reveals are not known as retributions. Our knowledge at the best is limited, our insight dim and poor, and the thoughts of the Judge are very deep.

1. The habit of expecting from the future what is already by our side is one cause of our blindness to the retributions of the present. We underrate the present, and are surprised when it brings a judgment to our door. Every age, I might say every day, is a judgment-day. Every morning doth He bring judgment to light. Even while I write these words the term of probation for some life, or scheme, or institution, or nation, is coming to a close. Over a thousand spheres of action, the judgment hour is striking.

2. Our subjection to sense, and the consequent tendency to judge according to appearance, is another cause of the dimness which seems to lie on the world of retribution. Appearance is no mark of well-being in the sphere of Providence.

3. A third cause of our blindness to such events is the foregone conclusion that retribution is only present when the last results of sin have been reached. Judgment manifests itself in the partial as well as in the complete developments of evil.

4. A fourth cause which seals up the prelusive judgments from our view is the mistaken conceptions of retribution which we entertain. We are wrong in our notions of its nature and manifestations. Even when retributions are present and palpable to the senses, we will not believe them to be outbreakings of the Divine wrath on sin. We suffer ourselves to be blinded by phrases which hide out the truth. We say--we think we have explained them when we say--they are the accidents of circumstances, or the natural fruits of evil. We do not see that there can be no such accidents. We do not sufficiently remember that the natural fruits of evil are themselves a doom. We insist on extraneous and formal dooms. Retributions must come forth clad in miraculous and visible garments. It must be a handwriting on the wall, a portent in the heavens, a sounding of trumpets in the sky. But this is merely the aberration of our ignorance. Retribution can only on rare occasions be clothed in formalities like these. Its manifestations, for the most part, and of necessity, are not miraculous, but natural. It is at work when we, who are in its presence, see only decay, or disease, or accident. (A. Macleod, D. D.)

Gods library

Four volumes are mentioned in the Scriptures as belonging to Gods celestial library.

1. The book of the living (Psa_69:28), in which are enumerated all items of personal human history, as God has decreed them (Psa_139:16).

2. The book of the law (Gal_3:10), in which are included all Gods demands for obedience and duty.

3. The book of remembrance (Mal_3:16), in which are noted all the incidents of each believers continued experience (Psa_56:8).

4. The book of life (Php_4:3), in which are recorded all the names of those redeemed by the blood of the Lamb, and no others (Rev_20:15). Of these perhaps the likeliest to be the one John now saw in Gods right hand was the first, containing the secret decrees of Divine providence concerning human life and the destiny of nations. (C. S. Robinson, D. D.)

The book and the song

I. The book of mystery.

1. It is instructive to inquire where the seer saw the book.

2. It is also instructive to notice the fulness of Divine counsels contained in the book.

3. The carefulness with which its contents are secured.

II. A startling challenge and the profound suspense.

1. By whom made.

2. The nature of the challenge.

3. The profound suspense.

(1) What a stern rebuke to all the daring speculations of unaided reason concerning the future purposes of God!

(2) How painful the thought of the unbroken seals to the apocalyptic seer!

III. The consoling announcement.

1. The character of the announcement.

2. The ground of the consolation.

IV. A marvellous scene.

1. A symbolic representation of our Lord in heaven.

(1) In the midst of the throne, etc. Christ is the central figure of all the heavenly hosts.

(2) A Lamb as it had been slain, etc. Christs death is the ground of all heavenly glory.

2. A symbolic representation of the investiture of Christ with full control of all the purposes of the Father.

(1) These purposes are symbolised in the book.

(2) The investiture is symbolised in Christ becoming possessor of the book.

3. A symbolic representation of the joy which will fill all heaven and earth and sea when Christ is thus honoured.

(1) The song now sung was a new song.

(2) The inspiration of the song was the worthiness of Christ to take the book and to open its seals.

(3) The theme of the song--redemption through Christs blood; the exaltation of the saved to the positions of kings and priests, blessed hope of reigning over the earth.

Learn--

1. That all the events of the future, as well as those of the past, are under the supreme control of our Lord as Redeemer.

2. That to Christ we owe every ray of light that this book sheds on the future.

3. That while terrible judgments are announced in the book against the wicked, the issue will be most glorious for the Church of Christ, and the result of Christs administration will be the triumph of holiness. (D. C. Hughes, M. A.)

The plan of the Divine government

1. The plan of the Divine government is settled and adjusted with as much certainty and precision as if it had been put upon record, or written in a book.

2. The work of Messiah is a great and glorious undertaking.

3. There is a mixture of good and evil in the temper and conduct of the best of men. John wept when he had no proper occasion for sorrow. In so far as his grief sprung from inattention to Christ it was criminal; but in so far as it manifested his public spirit, and sprung from a fear lest the Church might be destitute of any branch of knowledge that might be advantageous for her, it was truly generous and patriotic, and therefore much to be commended.

4. There is a constitutional fitness in the person of Christ for the work of mediation. He is both the root and the offspring of David; He is a daysman who can lay His hand upon both, and make up the breach between them; and as there is no other medium of friendly intercourse with God, it nearly concerns us to be savingly acquainted with Him, as the way, the truth, and the life. (R. Culbertson.)

Tears are effectual orators

Luther got much of his insight into Gods matters by this means. It is said of Sir Philip Sidney that when he met with anything that he well understood not, he would break out into tears. (J. Trapp.)

The Lion of the tribe of Judah … hath prevailed to open the book.--

Christ the Lion of the tribe of Judah

1. Whereas John is comforted by one of the elders, we see that the Lord never leaves His own comfortless.

2. Where He says, Behold the Lion of the tribe of Judah, etc., we are taught for all solid comfort to look up to Christ the fountain thereof; and as Samson got honey out of his slain lion, so shall we the sweetness of comfort from Him.

3. The elder speaks of Him in His titles out of Moses and Isaiah; and so do all faithful teachers speak of Him according to the Scriptures.

4. Christ is said to be not only a Lamb for meekness, innocence, and patient suffering, but also a Lion for power and prevailing against all His foes and ours, which is both a comfort to His own and terror to His enemies.

5. Also where He is said to be of the tribe of Judah, and so to be man of our nature and come of men; it is likewise greatly to our comfort that He has so dignified our nature in His person, wherein now it is glorified, passing by the angels.

6. Where He is called the Root of David, who was also a Branch or the Son of David, we see as He was man; so likewise God, and the root or stock which bears up all the faithful and can never fail.

7. He is said to have prevailed to open the book, etc.

to wit, with the Father-as our Mediator and Advocate, which is to our great comfort, that whatever (for the good of His Church) He seeks of the Father, He prevails therein; yea, whatever we shall seek in His name, it shall be granted us.

8. He prevails to open the book and the seven seals thereof. It is He, then, only who is The Word, as the Wisdom of the Father to decree, so the Word to declare, and the Power to effectuate, that Great Prophet of His Church who came from the bosom of the Father to reveal the Lords counsel, and His goodwill to men: hear Him. (Wm. Guild, D. D.)

The Lion of the tribe of Judah

I. Jesus is called a lion because of the unparalleled courage which belongs to Him. The work which He undertook to execute was one of incomparable magnitude. Had it been proposed to the mightiest archangel that stands before Gods throne, he would have shrunk in timidity from the task. For what was it? It was to reconcile things apparently incongruous, and to perform things apparently impossible. It was to satisfy the demands of justice, and yet, at the same time, yield abundant scope for the exercise of mercy. It was to secure pardon to a condemned race, and yet maintain inviolate the honour of the law which had sentenced them to condemnation. And, in addition to all this, it was to combat single-handed the powers and principalities of hell. Who among the sons of the mighty could have presumed that he was equal to such a work? And yet, behold, in the fulness of time, One born of a woman undertakes this mighty office. The difficulties and dangers of the work were not hidden from Him. Yet did not the prospect, awful as it was, deter Him from engaging in the service. Nor, when the very worst was immediately in view, did it shake the intrepidity of His purpose. Of His courage, even as of His love, it may be said that it was stronger than death.

II. Courage, however, as we all know, may reside in a bosom to which the power of accomplishing what it undertakes is denied. There may be the will to do and the soul to dare what the hand is incompetent to execute. But it was not thus with the blessed Jesus, who undertook the bold work of saving lost men. His strength was equal to His courage, and He had power to execute all that His boldness purposed. Being God as well as man, no burden was too heavy for Him, no trial too severe.

III. The idea suggested by the metaphor under consideration may well animate you to steadfastness in the work of the Lord. Like your Divine Master, you too shall have powerful opposition to encounter, and formidable enemies to contend against. But the example which He has set may well arouse you to activity. (J. L. Adamson.)

The all-conquering Christ

It is needless to say to the Biblical student that this imagery has its base on Gen_49:8-10.

I. The victorious leadership and power of Judah. Of Judah, the old man says that he shall be chief amongst his brethren. Thou art he whom thy brethren shall praise;… thy fathers children shall bow down before thee. He is to be a victorious power. Thy hand shall be in the neck of thine enemies … from the prey thou art gone up. His is to be a legislative and regal power. The sceptre shall not depart from Judah, nor a lawgiver from between his feet. He is to be the true centre of government, the rallying point of the worlds hopes; to him shall the gathering of the people be. Let us trace the history to see the facts that fulfil the prophecy. Two hundred years after the old mans dying words were spoken, we find the children of Israel going up out of Egypt, and God gives directions about the order of their encampment. On the east side shall they of the standard of the camp of Judah pitch (Num_2:3). Why is Judah assigned the principal place in the front of the tabernacle? Why is he here the chief tribe? Why should not Reuben, the first-born, be appointed here? There is no explanation to be given except that for his sin he had been displaced, and the genealogy is not to be reckoned after the birthright, and Judah was made the chief ruler (1Ch_5:1-2). Again, in Num_7:12, when the offerings were to be made, Nahshon … of the tribe of Judah was assigned the dignity of offering first. When the tribes had passed into Canaan the remnants of the people were to be overcome, and Israel requires of the Lord who shall be put in the forefront of the fray, who should lead to battle. Who shall go up for us against the Canaanites first, to fight against them? And the Lord said, Judah shall go up: behold, I have delivered the lands into his hand (Jdg_1:2-3). Still later the tribe of Benjamin revolt (Jdg_20:18) and the people went to the house of God and asked counsel of God. Which of us shall go up first to the battle against the children of Benjamin? And the Lord said, Judah shall go up first.

II. But this all-conquering and all-controlling power of Judah but symbolised the real royalty and supreme sway of Jesus Christ, and hence we go on to the New Testament--the family record of the Lord Jesus, the book of the generation of Jesus Christ, the Son of David. The old promise of Jacob in Genesis was that this regal might, this conquering splendour, should abide with Judah till the Peace-bringer, the Shiloh, should come (Gen_49:10). (J. T. Gracey, D. D.)

The book of the Divine purposes opened, not altered

The Lamb is said here to prevail to open the book. We often suppose that He prevailed by His sacrifice to alter the Divine purposes. We often say that the Divine will, or justice, or purity, demanded something of man which he could not render. That he was doomed to destruction for that failure; that the Lamb interposed to avert this sentence; that He paid the creatures debt; that so He satisfied the mind of Him who sat on the throne; that many threads are woven into this theory which are drawn from the practical faith of men, from their experience of their own wants, from the lessons they have learnt in Scripture, I gladly own. But that that practical faith has suffered, and does suffer cruelly, from the speculations which have been mixed with it; that the hearts of men crave for a satisfaction which this scheme of divinity does not afford them; that if they would listen to the teaching of Scripture they would find that satisfaction, I must maintain also. How naturally men conscious of evil wish to change the purpose of a Power which they think is ready to punish this evil; how eagerly they seek for mediators who they suppose may effect this change; how they may arrive at last at the conception of a Kehama who by prayers and sacrifice can bend the will of the gods wholly to his will, the mythology of all nations proves abundantly. Christian theology scatters such dark imaginations by revealing the Highest Ruler as the All-Good, Him who sits on the throne as a Being like a jasper or a sardine stone to look upon; by revealing the Lamb that was slain as the perfect sharer of His counsels; the perfect fulfiller of His will; the perfect revealer of His designs to mankind; the perfect Redeemer of the world from the dominion of false, hateful, cruel gods which they had imagined, and which upheld all falsehood, hatred, cruelty in the rulers; the perfect stoner of man with the Father of Light, in whom is no variableness nor the shadow of turning. (F. D. Maurice, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 God’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The Glory of the Lamb

The Church is shown that Christ is on her side. He has overcome by suffering. Now the future is for Him and His people, and He is worshipped with the Father.

1-4. A roll of a book, covered with writing on both sides, signifying the full contents of God's purposes for the future (cp. Eze_2:9.), 'close sealed' (RV) with seven seals, i.e. completely hidden from the knowledge of angels and men, rests on the outstretched right hand of 'Him that sitteth on the throne,' signifying that God offers His will to be made known and His purposes to be worked out (Rev_5:1). But no created being (RV 'no one') is fit to receive so high a mission (Rev_5:2.), and St. John weeps, fearing lest the promise of Rev_4:1 should fail (Rev_5:4).

5-7. St. John is told that the victory which Christ has won has fitted Him to take and open the book. Christ in His royal power and strength is spoken of as 'the Lion that is of the tribe of Judah' (RV), a reference to Gen_49:9, which was interpreted by the Jews of the Messiah (cp. Heb_7:14), and as the 'Root of David,' i.e. the stem or 'Branch' coming from the root (cp. Rev_22:16; Isa_11:1, Isa_11:10; Jer_23:5; Zec_3:8), another accepted designation of the Messianic King (Rev_5:5). St. John looks for the Lion and sees a Lamb (cp. Joh_1:29, Joh_1:36), 'standing, as though it had been slain' (RV), i.e. recently slaughtered or sacrificed. The reference is to Isaiah 53, and the meaning is that it was by His sacrifice that Christ had won His victory. By the Cross, the devil and the world were already essentially overcome (cp. Joh_12:31.; Joh_16:11, Joh_16:33; Col_2:15); and God's purposes for man, which depended on the Atonement of Christ, could now be carried out. It is implied that the persecuted saints, for whom this was written, were not to fear tribulation, because it was for them also the appointed means by which they should 'overcome.' The Lamb has seven horns and seven eyes, signifying the complete power and searching insight of the Spirit by which He rules His people and overthrows His enemies and carries out the divine purpose (Rev_5:6): see on Rev_1:4 cp. Rev_4:6, Rev_4:8; 1Sa_2:10; Dan_7:7, Dan_7:20; Zec_3:9. Then the Lamb takes the book (Rev_5:7).

We are not to understand that Christ literally has the form of a Lamb. The figures of a Lamb, and of horns and eyes, were familiar to all students of the OT., and the truth about Christ was expressed to St. John's mind in vision under this familiar imagery, just as it might have been expressed solely by words. If figures and words were equally expressive of spiritual realities, either might be employed.

5. Prevailed] RV 'overcome.'

6. In the midst] i.e. in front of the throne. Beasts] RV 'living creatures.'

8-14. The Church, in her praise and prayer, sings the glory of the conquering Lamb. All angels and all creation join their chorus.

8. Vials] RV 'bowls'; as used in the Temple for incense. Odours] RV 'incense': cp. Rev_8:3; Psa_141:2. Saints] RV 'the saints,' i.e. the true people of God.

9. Sung] RV 'sing.'

New] because belonging to the 'new' state of Redemption: see on Rev_2:17 cp. Rev_14:3.

Hast redeemed, etc.] RV 'didst purchase unto God with thy blood men of every tribe, and tongue,' etc.: cp. Act_20:28.

10. Kings] RV 'a kingdom': see on Rev_1:6. Reign] i.e. have power over tribulation and sin: cp. Eph_2:6; 1Pe_2:9.

12. Sevenfold praise is rendered.

13. The chorus of praise becomes universal. Creature] RV 'created thing.'

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

II. PRELUDE TO OPENING THE SEVEN SEALS, Rev_5:1-14.

The Book and unaccepted challenge, Rev_5:1-4.

1. And—In the fourth chapter we had St. John’s gorgeous description of the royal-divine Court, convened to unfold the future of the Church and world. We are now to have the production of the document under whose seals the future is closed.

The right hand—Made visible, though the divine Person is curtained in glory.

A book—Let not the English reader fashion in his mind a modern bound book, but a manuscript roll. It is disputed among commentators, whether this roll is a single sheet or seven sheets, each with its seal. The old commentators, Grotius, Vitringa, Wetstein, Storr, Ewald, and others, said seven; Stuart, Elliott, and Alford, say one. These latter hold it to be a single sheet rolled up and fastened with seven seals. The old view, as Ewald’s, is thus well given by Stuart: “Ewald objects to the idea of a scroll or roll here, and maintains that there were seven separate libelli rolled in succession around a piece of wood in the centre, the first of which was the longest and the rest successively shorter; so that the seals on the margin of the outside leaf might be seen by John.”

We here agree with the old interpreters. The obvious idea is, that as each successive seal was broken, a new leaf was unrolled, unfolding a new leaf of futurity. That futurity was thickly written over both pages of each leaf. It must have been, that of each single seal the entire matter was written on each side, so requiring a single piece for its own record. And the symbol that came forth was the concentrated embodiment of the thoughts of its written record. Why should there be seven seals on a single sheet? The seals were seven, in order to close down the seven leaves. Stuart asks, What is the significance, then, of the written within and on the back side? Just the same, we say, with seven as with one. In both cases the inside writing would, when rolled up, be concealed under the seals, and in both cases the outside writing would alone be visible, and the inside writing be inferred until seen. Stuart’s remark that the old view implies “seven rolls,” ignores the fact that a whole volume, even the entire pentateuch, is called a roll.

Within and… back side—Implies that the matter was so copious, that both pages of the leaf, inside and outside, were written.

Seven seals—Signs of both divine authentication and divine secrecy. The sheets were so rolled on to a cylinder that each later sheet left an uncovered margin upon which the seal was stamped.

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

THE OPENER OF THE SEALED BOOK

CRITICAL AND EXEGETICAL NOTES

HAVING duly conserved the honour of the one and only Lord God Almighty, attention can be again fixed on the ministry of the Living Christ. He has been presented under symbols bearing relation to His work in the Church; now He is present under symbols bearing relation to His place and rights in heaven. He is conceived of as there, “highly exalted,” and “having a Name above every name”; because “He humbled Himself, and became obedient unto death, even the death of the cross”; because He “poured out His soul unto death, and was numbered with the transgressors, and bare the sin of many.” Christ in heaven is the accepted Sacrifice, and therefore figured as a slain Lamb. That is not His figure for earth. Here he is the present Sanctifier through the control of all the discipline of human life. Here He is presiding over the carrying through of His redemptive mission. If this distinction be fittingly apprehended, some of the apparent incongruity between the several figures of the Redeemer will be relieved. We must see Him as God sees Him, and then He is the slain Lamb. We must see Him as the Church sees Him, and then He is the Living Sanctifier, through discipline, and even through judgments.

Rev_5:1. Book.—That it should be written on both sides implied abundance of matter. “It represents the history of the conflicts of the Church from St. John’s days to the day of doom” (Wordsworth). Most modern writers generalise, and suppose that it is the book of God’s counsels. But this is too vague. “Conflictus et triumphos Ecclesiœ reser at futuros” (Bede). It is, in precise relation to the subject about which St. John is writing the book which contains the mystery why the Church is left in the world, and called to bear the brunt of such calamities, temptations, and persecutions, and the present work of the Living Christ—a work entrusted to Him because He has offered a perfect and infinitely acceptable sacrifice of Himself—in the Church for the sake of the world, and in the world for the sake of the Church. The Divine purposes concerning the Church and the world are a secret, and they are symbolised by this sealed book. “The roll is not the Apocalypse so much as the book of those truths which are exemplified in the Apocalypse, as in a vast chamber of imagery” (Carpenter). Seals.—See Isa_29:11; Dan_12:4. Note that the seals are placed in such positions that the contents can be gradually disclosed in an ordinary way. When the first seal was broken, the manuscript could be unrolled until one came to a second seal, and so on. But this idea must not be unduly pressed, so as to involve the historical and chronological order of the book of Revelation.

Rev_5:2. Strong angel.—Suggesting that the proclamation was made throughout the whole realm of existence. His voice reached from utmost East to utmost West. Worthy.—Either on the ground of personal dignity or of extraordinary services. The term certainly implies moral fitness.

Rev_5:3. Look thereon.—So as even to make a guess at its contents.

Rev_5:5. Lion, etc.—As the lion is regarded as king among animals, so Christ is Lion, King of the tribe of Judah (see Gen_49:9). Root.—Or sprout (Isa_11:1; Zec_6:12). Prevailed.—Conquered. Christ acquired the power to open the book by His great endurance, struggle, and victory (see Php_2:6-10). The right belongs to Him alone, because He alone had suffered and conquered in doing and bearing the holy will of God. To open the book was at once the honour and privilege God gave to His accepted Son, and the work which His experience brought Him the ability to perform.

Rev_5:6.—Omit words “and lo!” Lamb, etc.—The word used means “a little Lamb.” It was in the middle front of the throne. Remember that St. John records the title given to Christ, “Lamb of God” (Joh_1:29; Joh_1:36; Isa_53:7). Had been slain.—With marks which showed it had been slain in sacrifice, and offered to God. Compare our Lord showing the marks of His crucifixion in hands and side to doubting Thomas. The death-marks are the sign of the completion of that life-sacrifice which is infinitely acceptable to God, and proves Christ to be fitted to undertake the further and final stages of the redemptive work. Seven Spirits.—Sign of perfect competency.

Rev_5:8. Harps, etc.—To give expression to the praises and prayers of the world-wide and age-long Church of Christ. The prayers of the saints are expressions of confidence in Christ, as undertaking this new trust—the sanctifying of the Church He has redeemed. Its prayer is embodied in the word “come” and in the sentence “come quickly.”

Rev_5:10. Shall reign on the earth.—As sharing the victory Christ will surely win. “They reign with and in Christ, but they also reign on the earth. Christ gives them a kingship, even sovereignty, over themselves—the first, best, and most philanthropic, of all kingships. He gives them, too, a kingship on the earth among men, for they are exerting those influences, promoting those principles, and dispensing those laws of righteousness, holiness, and peace, which in reality rule all the best developments of life and history” (Carpenter).

Rev_5:11. Ten thousand, etc.—Lit. “myriads of myriads” (see Dan_7:10).

Rev_5:12. Power, etc.—This is the most complete of the doxologies. A sevenfold doxology. An expression of the highest adoration that language can express.

Rev_5:13. Under the earth.—Possibly an inclusion of the holy dead. In the sea.—Better, “on the sea.” Unto Him that sitteth … unto the Lamb.—“This linking of the Lamb with God as the Throned One is common throughout the book. Here they are linked in praise; in Rev_6:16 they are linked in wrath; in Rev_7:17 they are linked in ministering consolation; in Rev_19:6-7, they are linked in triumph. In the final vision of the book the Lord God and the Lamb are the temple (Rev_21:22), and the light (Rev_21:23), the refreshment (Rev_22:1), and sovereignty (Rev_22:3), of the celestial city.”

Note on the “book.”—The reason why a book is chosen for the symbol in this case will be very apparent to a careful reader of the Hebrew Scriptures. The Book of Life has a limited significance, and is employed only in respect to the state of individuals, whose weal or woe, life or death, depends on what is recorded therein. But in the present case the book before us contains a record of the secret counsels of God—i.e., hitherto secret in regard to the Christian Church and its enemies. Texts which make use of the like imagery may be found in Mal_3:16; Psa_139:16; and probably Deu_32:34 (Moses Stuart).

MAIN HOMILETICS OF THE PARAGRAPH.—Rev_5:1-14

The Acknowledgment of the Champion’s Rights.—“The fifth chapter pictures the glory of the Lamb, Jesus sacrificed and risen again. In His hands is a roll made up of seven leaves, and sealed with seven seals; this book contains the Divine decrees which are about to be put into execution, with regard to the world. These two circumstances—that the Lamb is entrusted with it, and that it is He who successively breaks its seals—evidently signify that it is He who is to be the executor of the designs of God; accordingly, He is represented as possessing the seven eyes and the seven horns; that is to say, the fulness of omniscience and of omnipotence, without which He could not accomplish this Divine work” (F. Godet, D.D.).

I. The champion.—The figures employed in Rev_5:5 indicate His representative character. He who has undertaken to deliver man from the thraldom of sin, and has gloriously succeeded, is the very one to whom may be entrusted the further work of delivering men from the consequences of sin, and from the influence of evil surroundings. The Champion may be still entrusted with champion’s work.

II. His rights.—The successful general considers he has rights to new commissions; rights to the full confidence of his sovereign. Rights are won by

(1) proofs of ability;

(2) faithfulness;

(3) experience. There are rights of reward; but, to noble souls, the best reward is further and larger trust.

III. The acknowledgment by God.—Take the passage in Philippians 2 : as fully unfolding this, and Isaiah 53 as anticipating it. No one could be so profoundly interested in the redemption of humanity as He who has successfully carried through the first stage of it. Nobody could be so fully in the secret of the Divine love, or so fully in sympathy with the Divine purpose. So to Him is entrusted the sealed book.

IV. The responsive acknowledgment of all creation.—Indicated by the worship and praise of the representatives of all animate being. There is recognition of the dignity of the new trust; and there is recognition of the hope for humanity that lies in the further mission of the Lamb that was slain.

SUGGESTIVE NOTES AND SERMON SKETCHES

Rev_5:1. The Glorified Christ.

I. The solution of the mysteries of God.—

1. The book in the right hand. God always works by a plan. Characteristics of this plan—order, completeness, duration.

2. The book sealed. Its secrets hid.

3. Christ the revealer of the mysteries of God. This is true in relation to history—to the soul. The purpose of the Christian life is to reveal His glory and promote it.

II. The object of worship.—Christ worshipped by the redeemed.—R. Vaughan Price, M.A.

What was the Book?—Numberless interpretations have been offered. It is the Old Testament; it is the whole Bible; it is the title deed of man’s inheritance; it is the book containing the sentence of judgment on the foes of the faith; it is the Apocalypse; it is part of the Apocalypse; it is the book of God’s purposes and providence. There is a truth underlying most of these interpretations, but most of them narrow the force of the vision. If we say it is the book which unfolds the principles of God’s government—in a wide sense, the book of salvation (Rom_11:25-26), the interpretation of life which Christ alone can bestow—we shall include, probably, the practical truths which underlie each of these interpretations; for all—Old Testament and New, man’s heritage and destiny, God’s purposes and providences—are dark till He who is Light unfolds those truths which shed a light on all. Such a book becomes one “which contains and interprets human history,” and claims the kingdoms of the earth for God.—Bishop Boyd Carpenter.

Rev_5:6. The Vision of the Slain Lamb.—This is one of the Scripture sentences that has a holy fascination for pious, meditative souls. The figure under which it presents our Lord is exquisite with its tender suggestions. The gentleness and the sacrifice of the “Lamb of God who taketh away the sin of the world,” come fully into view. The soul gains a holy nearness to her Lord, and a kindling of new affections, by the aid of such a painfully beautiful symbol. Of all the visions that may come to renewed souls, none can surpass this one, the “vision of the Slain Lamb.” We treat this subject meditatively as a spiritual preparation. An exposition of the passage, as it stands connected with the book of Revelation, is beyond our purpose. We do not presume to treat it exhaustively; we shall feel as deeply as any one how much has been left unsaid. But sometimes we may more easily reach the very heart of truth by the way of meditation than by the way of study and research; and at sacramental seasons we want to get quite away from the bustle of Biblical controversy into the “desert place” where we can be quiet, and, in the holy stillness, find “Jesus only.” A few words will suffice to give a general idea of the purpose of this book of Revelation. On the ground of His completed obedience and perfected work on earth, the New Testament teaches us that the Lord Jesus Christ is constituted Mediatorial King, and appointed to preside over the whole work of the redemption of the human race, and, indeed, the entire creation, from the consequences and dominion of sin. We are to think of our Lord as now engaged in this most blessed work, carrying out His great commission in the individual life, in the Church, in the world, and in heaven. A sublime work, whose full issues will only be revealed in the “day of Jesus Christ.” But it is altogether too complicated and too vast a matter to be set down in plain human language. Human words will not reach “to the height of this great thought.” And yet, in some way, the Church must receive assurance that her Lord liveth, reigneth, and is working out His beneficent purposes through all the changes of the ages, the rising and falling of nations, the calamities of famine, pestilence, and war, and the prosperities and persecutions, declinings and reformations, of the Church. Christ uses for this purpose prophetic figures; He tells the story of the Christian ages in the highest forms of poetry and parable; paints it in visions which spiritual insight may fill up and translate, as the ages pass on. Setting however, this one thing in constant prominence, as though He would fix permanently the outlook of His Church. Christ reigns. Christ works. Everything that happens is known to Him. All things, however strange they may seem, work towards His final redemption ends. “I am He that liveth and was dead, and behold, I am alive for evermore, and have the keys of Hades and of death.” In this great faith His Church must live, labour, and die. The key to the prophecy is given to us, we think, in some of the opening sentences of the first chapter. “Behold, He cometh with clouds”; not, He shall come merely in some great day of manifestation, but He “is coming,” always coming; He does come to every occasion of the Church’s need, to every new circumstance, both of the Church and of the world. Whatever may happen, believe that Christ has come, and is there, in the very midst of it. Separate your Lord from nothing that concerns you or your fellow-men. Is it persecution? Christ is come, Christ is there. Is it national calamity? Christ is come, Christ is there. Is it the falling of the Church into perilous errors? Christ is come, Christ is there. Is it abounding antichrists of scepticism, luxury or indifference? Christ is come, Christ is there. And His victorious powers will yet be displayed, when death and hell, man’s last enemies, are “cast into the lake of fire.” The times will often be very hard, the outlook very dark, and Christians will need much patience and faith; but they may expect and prepare for the struggle. John tells them he is their “Brother and companion in tribulation”; and in the kingdom and patience of Jesus Christ, the kingdom whose characteristic virtue is the patience of faith that clings hard to this great fact in the darkness and in the light—“Jesus lives,” “Jesus is here.” So the Christian soul ought to have its abiding vision of the present Saviour. And thus arises the question which our text is designed to answer—at least, in part. If we are to have a vision of Jesus, how are we to figure Him? It seems that we are to conceive of Him as directly related to His Churches, and to their spiritual life and progress, under the figures that are given to us in the first chapter of this book, as the powerfully, searchingly pure One—the fire that burns unto whiteness for the consuming of the Church’s sin. But we are also to conceive of Him more generally in His mediatorial sovereignty, and this we may do with the aid of the figures of our text, standing as the central Person of all creation—a Lamb with marks of slaughter on Him, and endowed with all power and authority in His perfection of horns and perfection of eyes. “In the midst of the throne, and of the four beasts, 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.” We fix, then, attention on the Lord Jesus Christ, as Christian souls ought to apprehend Him. Observe His form, His marks, His attitude, and His place.

I. His form.—“A Lamb.” We are very familiar with the way in which animals are regarded as types of character. The lion, for instance, represents for us majesty and force; the fox dexterity and cunning. Our Lord used the characteristic qualities of animals in commending virtues to His disciples, saying,’ “Be ye wise as serpents, harmless as doves.” It is the business of poetry to observe the instincts of animals, and trace their analogies with the virtues and vices of men; and prophecy, such as we have in our text, is kin to the highest poetry; it finds its only befitting expression in figurative and symbolical terms. There are certain ideas universally associated with the “Lamb.” It is the common symbol of gentleness, innocence, and obedient meekness. The word used by John, however, is a peculiar one, carrying these ordinary notions and something more—something of unusual tenderness and endearment, as if this Lamb won our Love, and took at once His place in our heart. We lose something of the strength of the actual word used when we translate it, in the only words possible to us: “dear little Lamb.” Perhaps our best addition to it would be the word “precious,” reminding us of Peter’s words: “Unto you that believe He is precious.” Then we may read our verse, “In the midst of the throne stood a precious Lamb, as it had been slain.” The symbol is used in connection with two others. Before John saw Christ Himself, the angel had spoken of Him in very striking terms “The Lion of the tribe of Judah, the Root of David, hath prevailed to open the Book and to loose the seven seals.” These three figures show that He who might prevail to open the Book was no other than the Messiah of the older prophecies. “Lion of the tribe of Judah” is the prophecy of Jacob, uttered far back in the patriarchal times. “Root of David” is the prophecy of the middle ages of the Jewish Church. And the “Lamb slain “reminds us at once of the evangelical prophet Isaiah, and his familiar words, “He was led as a lamb to the slaughter.” The chief relations in which Christ stands to us seem indicated in these triple figures: Lion, Root, and Lamb. As the Lion, He is our Ruler and Head. As the Root, He is our Life, whence all vitality is drawn. As the Lamb, He is our Exemplar, the model of the conduct that would worthily express the life lived in Christ’s kingdom. Model of conduct and character that may stand the testing of uttermost sorrow and sacrifice. A Lamb led meekly even to the shearing and the slaughter. The expected Messiah was a Lion and a Root. These figures helped men to the knowledge of Him: but, behold, when He is fully revealed, when we see Him as He is, a new figure appears. We looked for a Lion and a Root, and we see a Lamb, with slaughter-marks and blood-stains on Him. And yet, though the change causes a passing shudder, this Lamb figure is the one for Christ that is so deeply true, so attractive, so satisfying. It embodies the very highest and most spiritual conceptions of Christ we can have. His glory is the glory of character. The Lamb-like purity, His fleece never once sullied with a sin-stain; the Lamb-like gentleness, neither “striving, nor crying, nor letting His voice be heard in the street”: the Lamb-like obedience, knowing nothing but His Father’s will, lead wheresoe’er it may. It may seem at first as though His glory was His work of redemption and sacrifice; but soon we begin to feel that not even His work must hide us from Himself. “Be hold the Lamb of God!” This is the all-satisfying vision. It is the fitting figure for Christ’s character, but it is the equally-fitting figure for Christ’s office. As “mediatorial King” He is the Lamb. This is the symbol of His reign. He rules in righteousness. He wins by yielding. His force is gentleness. His commands are, “Hear and obey.” He dignifies the “passive graces” of character. He bids us look away from the mighty things that take men’s eye, to discern the secret, gentle, lamb-like forces of love, trust, patience, forbearance, submission, and hope, which are fast redeeming the world. Would you, then, see Christ, would you get a vision of Him to your soul? Behold the window opened in heaven, and a “Lamb as it had been slain.” Your Lord is a Lamb, and remember He is—

“Lord of lambs, the lowly;

King of saints, the holy”

II. His marks.—“As it had been slain.” He retains, in heaven, the marks of His slaughter, and by the holy signs we may know Him who have these soul-visions of Him now. Slaughter is surely the right word for the cruel and dreadful death He died. To spiritual vision, indeed, it rises to the height of a sublime sacrifice; the smoke of that perfected obedience in death rose up to God to win an infinite acceptance. This Lamb was in Divine purpose “slain before the foundation of the world.” “He that hath redeemed us to God by His blood.” By “the precious blood of Christ, as of a lamb without blemish and without spot.” But, to human apprehension, it was still a slaughter, leaving blood-stains, and five holy wounds.

“Hath He marks to lead me to Him,

If He be my guide?

In His hands and feet are wound-prints,

And His side.”

I know nothing that touches the soul like this sight of Christ, which we should ever keep before us. A Lamb, as if it had been slain. A modern poet has shown how his deepest heart was reached by it:—

“I saw, in a vision of the night,

The Lamb of God, and it was white;

White as snow, it wander’d thro’

Silent fields of hare-bell blue,

Still it wandering fed, and sweet

Flower’d the stars around its feet.

“Then suddenly I saw again,

Bleating like a thing in pain,

The Lamb of God, and all, in fear,

Gazed and cried as it came near,

For on its robe of holy white

Crimson blood-stains glimmer’d bright.

Oh, the vision of the night!

The Lamb of God! the blood-stains bright!”

ROBERT BUCHANAN.

Thomas knew his Lord by the marks, which told He was, indeed, the crucified One. And we who see Him now in the visions of the soul, we must keep in sight those marks, and so feel sure that it is, indeed, He, the “Man of love, the Crucified.” For this is a part of Christ’s hallowed influence upon us, as we bring Him into close and living relations. We see Him who was “slain for us.” We feel Him near “who loved us, and gave Himself for us.” We “consider Him that endured such contradiction of sinners against Himself, that we be not weary or faint in our minds.” And what influence shall the abiding presence of those slaughter-marks have upon us? Surely they should keep us ever humble; what are we, that our redemption should have cost so much as this! They should be a voice pleading for an all consuming, self-mastering love for Him that died. They should bring us to a hearty submission unto Him who, by agony and shame, has won the right to rule. They should call upon us continually to accept of the Christian life as a sacrifice; following Him cheerfully, and saying, “It is enough for the disciple that he be as his Master, and the servant as his Lord.” Believe in the Living Christ. He is the Lamb. But never fail to observe that it is as if He had been slain, and “Learn of Christ to bear the cross.”

III. His attitude.—“Stood.” Not now lying down, slaughtered, and dead; but standing, raised again, with but the sad marks left behind of all that is now passed through and done. Once the fainting Head bowed, and they loosened the piercing nails, and bent down the rigid limbs, and lay the poor body out, and folded the spices round, and lifted it upon the bier, and carried it into the garden tomb. Then the Lamb of God was lying crucified, slaughtered, dead. But not thus is He to be seen by our spiritual vision now. “No more the bloody cross; the nails and spear no more.” We have not to keep before us a dead Redeemer; the sound has long since rung through heaven, and earth, and hell, “He liveth, and is alive for evermore.” Keep your spirits humble and solemn by the memory of His cruel death; but be sure of this: the Redeemer LIVES. Before the throne He stands in all the vigour of His eternal life. We have “a great High Priest passed into the heavens, Jesus, the Son of God”; and “He abideth a priest continually.” And yet, how Christian thought will cling about that shameful scene of Calvary, and about that tomb where Jesus was, though we know He is no longer there. It is the secret source of so much of our bondage and error, that we let our minds dwell so constantly on a dead Christ. We preach too much a dead Christ. We paint too many artistic pictures of a dead Christ. We think too often over the dead Christ. Our vision is not cleared enough of prejudice to observe Christ’s attitude before the throne. As we usually see it, the Lamb is lying down, as if it were slain. Nay, look again; the Lamb is standing up, only it has upon it the marks that tell it was once slain. How hard it is to take Paul’s comparative estimate of the Crucifixion and the Resurrection. “It is Christ that died, yea, rather, that is risen again.” But another thought gathers round the attitude of Christ as Mediatorial King. He is “standing” as expressive of His activity and energy. He stands before the throne as one attentive, quick, waiting that He may obey. Like the visioned cherubim of Isaiah, who stood covering face and feet, with poised wing waiting to fly. So we are helped to feel that His rule is a living, active thing; not some sublime possibility; not some future glory; not a wondrous “maybe”; but a present fact. He stands concerned now for us; ruling now over us; active now to bless us. Applying now the virtue of His wounds; sanctifying us wholly—body, soul, and spirit; changing us now into the image of His own Lamb-like purity. He not only liveth, but is working, until all enemies be put under His feet. With Stephen, we may “see Jesus standing at the right hand of God.”

IV. His place.—“In the midst of the throne and of the four beasts, and in the midst of the elders.” The term “midst” should be middle, in the central place, the place that properly belongs to the representative and leader. All nature is figured as present before the rainbow-girdled throne of God. The four living creatures represent all animated nature. The Church of God is there, the older and the newer Church, for which stand four-and-twenty elders. But in the very middle, in the central leader’s place, is “Jesus,” standing for them all, Head and Representative of all. In Eastern lands the gorgeous pavilion of the great king or general is placed in the very centre of the encampment. Round it the tents of captains and soldiers are gathered, in ever-widening circles, every man’s tent-door opening to the view of the king’s tent. The central place is the place for the leader. And so with this feature of the vision we are helped to realise the surpassing dignities that belong to the slain Lamb; for, blending poetic figures, we read, “On His vesture and on His thigh is this name written, King of Kings and Lord of Lords.” The sadness of those wounds and blood-stains almost seems to pass; nay, the very Lamb-figure fades a little from our view, when we see the place He occupies, and know that to Him every knee shall bow, of things in heaven and things in earth. He is in the midst—the central place—of nature; her glory and her crown; the secret of her infinite beauty to all open, reverent souls. He is in the middle—the central place—of the old Judaic life and system. Abraham saw His day. David sang His praise. And prophets painted the coming glories of His salvation. He is in the midst—the central place—of the Christian Church, as it marches down through the ages to the great day of redemption, and of God. He leads His witnesses through martyr’s fires, He keeps His followers amid fierce persecutions. He nerves His soldiers to the great warfare, and His labourers to the arduous toil. He steers the great mission ship, as it carries the gospel far and wide over the earth, while His servants sing:—

“Fly, happy, happy sails, and bear the press,

Fly happy with the banner of the cross;

Kuit land to land, and, flowing havenward,

Enrich the markets of the Golden Year.”

It is His rightful place. Centre everywhere and of everything. Let Him have His rightful place in your hearts, your thoughts, your life! Complete the vision you keep before your soul of the “Lamb as it had been slain,” by adding this: “He stands in the midst of the throne, and of the four beasts, and in the midst of the elders.” We are to see Jesus, to be always seeing Jesus, to keep Him ever well in view. We come to His table of communion that, in the way of His own providing, and by the aid of His own symbols, we may clear and renew our visions of Him. We find no mystic presence in the bread and wine, but we find a real presence in our soul: and Him whom we see and recognise; Him before whom we freshly bow; Him whose honoured Name we anew confess; Him whose redemption-work we lovingly remember; Him whose “prepared place for us” we hope to occupy; Him whose smile we feel will make our everlasting heaven;—Him we behold as a “Lamb.” Looking as if He once was slain. Standing before the throne of God. Head of nature and of man. He is the Lamb-like leader of lambs, the lowly One. Then let us become the lowly lambs He leads. He is “the Lamb slain from the foundation of the world,” then let us trust the whole burden of sin and salvation on that great sin-bearer. He is the Lamb risen to die no more, exalted to heaven’s first place, crowned with the Name above every name. He is our strength, our triumph, and our hope. Let us join beasts, elders, angels, and redeemed, as they bow before Him, and sing: “Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb, for ever and ever.”

The All-conquering Christ.—It is needless to say to the biblical student that this imagery has its base on Gen_49:8-10. An old Hebrew Sheikh comes to die, and, dying, blesses his boys. He talks poetically. It is easy for a Semitic man to speak in poetry. One old Arab is on record as having composed a poem of one hundred and fifty-seven lines when dying. But this Sheikh is a prophet of the most High God, and his utterances are more than poetry. They are discriminating and far-seeing prophecy. They forth-tell as well as foretell the destiny of the sons, through generations to come.

I. The victorious leadership and power of Judah.—Of Judah, the old man says that he shall be chief amongst his brethren. “Thou art he whom thy brethren shall praise; … thy father’s children shall bow down before thee.” He is to be a victorious power. “Thy hand shall be in the neck of thine enemies … from the prey thou art gone up.” His is to be a legislative and regal power. “The sceptre shall not depart from Judah, nor a lawgiver from between his feet.” He is to be the true centre of government, the rallying point of the world’s hopes; “to him shall the gathering of the people be.” Let us trace the history to see the facts that fulfil the prophecy. Two hundred years after the old man’s dying words were spoken, we find the children of Israel going up out of Egypt, and God gives directions about the order of their encampment. “On the east side (Num_2:3) … shall they of the standard of the camp of Judah pitch.” Why is Judah assigned the principal place in the front of the Tabernacle? Why is he here the chief tribe? Why should not Reuben, the first-born, be appointed here? There is no explanation to be given except that for his sin he had boon displaced, “and the genealogy is not to be reckoned after the birthright,” and “Judah was made the chief ruler” (1Ch_5:1-2). Again, in Num_7:12, when the offerings were to be made, Nahshon … of the tribe of Judah was assigned the dignity of offering first. In Num_24:9 Balaam warns Balak that he would better beware of these people, because, according to an old tradition, they destroy their enemies with a lion’s strength. “He couched, he lay down as a lion, and as a great lion, who shall stir him up?” save at his own peril. The tradition does not die, and Moses re-announces it at his dying. He blesses the descendants of the boys whom Jacob blessed a-dying. He renews and re-formulates the prophecy (Deu_33:7): “And this is the blessing of Judah: Hear, Lord, the voice of Judah, and bring him” (victorious from battle) “unto his people; let his hands be sufficient for him; and be thou an help to him from his enemies.” The same all-conquering element, the all-prevailing, all-victorious might must still abide with Judah. When the tribes had passed into Canaan the remnants of the people were to be overcome, and Israel inquires of the Lord who shall be put in the forefront of the fray, who should lead to battle. “Who shall” (Jdg_1:2-3) “go up for us against the Canaanites first, to fight against them? And the Lord said, Judah shall go up: behold, I have delivered the land into his hand.” Still later the tribe of Benjamin revolt (Jdg_20:18) and the people “went to the house of God” and “asked counsel of God. Which of us shall go up first to the battle against the children of Benjamin? And the Lord said, Judah shall go up first.” The regal pomp and power of the Messiah was symbolised by David, and the foundation of his royalty he recognised to be this old legend of his people, this prophetic decree of the father of his line. The Lord chose me, and my father’s house, for He hath chosen Judah to be the ruler (1Ch_28:4). When the north wind ripples over his harp, he sings, “Judah is my” (Israel’s) “lawgiver” (Psa_60:7).

II. But this all-conquering and all-controlling power of Judah but symbolised the real royalty and supreme sway of Jesus Christ, and hence we go on to the New Testament. Matthew opens with a long chapter of hard names—the family record of the Lord Jesus, “the book of the generation of Jesus Christ, the Son of David.” The old promise of Jacob in Genesis was that this regal might, this conquering splendour, should abide with Judah till the Peace-Bringer, the Shiloh, should come (Gen_49:10). We have been wont to remark how this was fulfilled, and to emphasise the fact that when the Shiloh did come, this power departed from Israel. Rome’s greedy eagles flew over Jerusalem and struck their bloody talons into Judæa’s heart, and since then they have been peeled, scattered and scorned, hunted and hated, without a priest, without an ephod, without a sceptre, the byword of the world. But that is not the deeper and inner meaning of the utterance. The truth is, that the regal power and splendour never did depart from Judah. Look at Matthew’s record. It is a record which God kept through three thousand years, and which, after Shiloh came, of Judah, fell into confusion, so that no Jew on earth, it is said, can prove to-day to what tribe he belongs. The power never did depart from Judah. It only centred in the Shiloh, and He was of the tribe of Judah. All that had been before, as compared with the race-power of the Shiloh, was only a dim foreshadow. It was as unequal to the real might and majesty of the real Lion of the tribe of Judah as “a painted ship upon a painted ocean” is to the real ship on the real ocean. It is needless to point out the manifested regal sway of Jesus Christ. It is needless to remind ourselves, at length, that Christian kings, and Christian princes, and Christian presidents rule to-day more than half the land surface of the globe, and all the seas. The unobserved but steady transfer of the thrones and of all political power from heathen and Moslem to Christian hands is but one of the many indications that the sceptre has not yet departed from Judah, nor a “lawgiver from between his feet.”

III. It would be interesting to note at length the blending of the Lion of the tribe of Judah and Shiloh the Peace-Bringer, as the two elements are portrayed in the book of Revelation.—The Rest-Man is to rule, until He put all enemies under His feet. He is to be the Prince of Peace, “that in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth even in Him” (Eph_1:10), for to this Lion, Shiloh, “shall the gathering of the people be.” In our text (Rev_5:5-6), John was asked to behold a Lion, and he looked and beheld a Lamb. He looked for the Lion of the tribe of Judah and beheld the Shiloh. And now henceforth John flashes and flames with the record of his visions of the all-conquering, all-controlling, all-compelling power, the regal splendour, the triumphant sway, of the Shiloh—the Lamb slain. The Lamb is the centre of thrones and principalities and powers. He is the centre of the homage and honour of the whole creation. The elders with harps are before the throne (Rev_5:8), and the assembly shouts His worth, saying, “Worthy is the Lamb to receive power … and strength, and honour, and glory,” and His enemies overthrown are fearful in His presence, crying (Rev_6:16), “Hide us … from the wrath of the Lamb.… Who shall be able to stand” before the irresistible sweep of His “sceptre”? And (Rev_7:9-10) an international multitude, too vast to be estimated, victorious in His might, wave palms before the throne on which He sits, and these are they (Rev_7:10) which washed their robes in the blood of the Lamb, and He (Rev_7:17) fed them and led them, and “wipedaway all tears from their eyes.” And yet again (Rev_11:15), amid the thunders and lightnings great voices in heaven say, “The kingdoms of this world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever.” And still further, when the head of all the organised evil forces is overthrown, it is said he was cast down by “the blood of the Lamb.” Christ’s forces are enrolled, His registry is complete, and power was given Him (Rev_13:7-8) over all kindreds and tongues and nations, and this marshalled and enrolled multitude whose names are written in the Book of Life, of the Lamb slain, ascribe unto Him all dominion. The scroll unfolds, vision rushes after vision, and one regiment of 144,000, the “King’s own,” a personal escort branded with the love-brand of the Father’s own name in their foreheads, in sweet and royal submission “follow the Lamb whithersoever He goeth.” John’s wing does not weary; he soars on. Now it is over a sea of glass, mingled with fire, where is another group of victors who had gotten the victory over the beast, who sing the song of Moses and the Lamb. The nineteenth chapter ushers us into the banqueting room for the “marriage supper of the Lamb.” And now the central courts of the universe are flooded with light, and the Lamb is the Light thereof (Rev_21:23), and the book closes with the outflow of peace and prosperity from the centre of the regal splendour, and a “river of water flows out from the throne of God and of the Lamb.”—J. T. Gracey, D.D.

Rev_5:12. The Slain Lamb.—John was the bosom friend of Christ. To his affectionate, confiding nature may be traced the intimacy formed with his Lord. Through him, the beloved disciple, we have disclosed the inner life of the Lord Jesus. In gospel and epistle John makes Christ the central figure. When isolated from men, exiled at Patmos, he was not cut off from Christ, but made to witness the sublime revelations of his enthroned Redeemer, as well as the events of coming history exhibited as an opening panorama, even down to the end of time. He sees the vials poured, the trumpets blown, and Satan bound. He beholds the bewildering glory of the eternal world and hears the song, “Worthy the Lamb.” Let us consider—

I. The Lamb slain.

II. The Lamb worshipped as worthy.—There is nothing dubious or defective in this matter. The statement is clear. John the Baptist pointed to Jesus, saying, “Behold the Lamb of God.” The lamb is an emblem of purity and innocence. Christ is holy, harmless, and undefiled. We eat the flesh of a lamb and wear its fleece. Christ’s flesh is meat indeed, and His blood our drink, spiritually. So, too, we are to put on the Lord Jesus. The sacrifice of Jesus delivers us from wrath, for His death cancels the debt due to justice. The demands of the law are met in our surety, and we are delivered from wrath. How was He slain?

1. He was slain in the counsel of God. His purpose who can annul? It was “before the foundation of the world.” He saw man ruined through their federal head. He determined to save. That was a marvellous consultation had between the three Persons of the blessed Trinity. God gave up His Son, by eternal, inevitable, and necessary generation. Amazing act of generosity! Where can its equal be found? He doomed His Son to ignominious death. He furbished the sword of justice.

2. He was slain in promise and in type. The seed of the woman is to bruise the serpent’s head. This is the germ of all succeeding promises, all of which are exceedingly precious. The serpent bruises His heel; that is, the humanity of Christ. In David’s psalms, in Zechariah, Isaiah, and Daniel, we learn more of Him who was to be slain for our offences and cut off “not for Himself.” He is the Paschal Lamb. The true day of Atonement was hastening, when the promise and type were to be fulfilled on Calvary.

3. He was actually slain. Infidelity has denied this, but the fact stands. He climbed the fatal hill, being straitened until the sacrifice was accomplished. The cross was erected. The nails, forged in hell, were driven as the murderous hammer fell. Blood streams from His hands and feet. The cross becomes as a rock against which the waves of the curse dash in vain—the lightning-rod that turns away the wrath of God from us, which otherwise would have slain us. The Lord of glory dies. The graves open. There is a preternatural chill in the air. Legions of hell rejoice as He cries, “My God, why hast Thou forsaken Me?” Thus was the Lamb slain.

III. The Lamb who was slain is worthy of praise.—

1. Because of His essential dignity. This meek and lowly Jesus was also kingly. This root out of a dry ground was also the fairest among the children of men. He who to some had no form or comeliness was really “altogether lovely.” By Him all things were made, and by Him all things consist, stand together. The universe reflects the glory of Christ. Great is the dignity and mystery. He, too, is Prophet, Priest, and King. His name shall endure for ever. When Cæsars are forgotten and Alexanders pass into obscurity, the Lamb that was slain shall still reign in undying renown. The orchestra of heaven, and the shouts of the redeemed, proclaim Him King of kings and Lord of lords.

2. His interposition on our behalf makes Him worthy of praise. When restitution was demanded, Christ met the claim. How could God be just and yet justify the sinner? When the Father asked, “Who shall go for us?” the Son replied, “Here am I, send Me; I delight to do Thy will.” We admire the self-forgetfulness of men in philanthropic endeavour, but it is not worthy to be compared with the self-abnegation of the Redeemer of the world.

3. His exaltation makes Jesus worthy of praise. He hath been “highly exalted” to the right hand of the Father. In the name of Jesus every knee shall bow to pray, for Him hath God made Lord of all. He drank of the brook by the way, and therefore hath He lifted up the head. To Him are given dominion, and glory, and power, and blessing. All in heaven worship the Lamb who was slain. Shall not we join them in this adoration? Yes, let us kiss the Son, lest He be angry.

4. Christ is represented as receiving the homage of the whole creation. All in heaven, and in earth, and under the earth, join in this recognition of the Lamb that was slain. This is with the approval of God the Father. Then we should not delay to bring our worship and service to Christ. In conclusion, I remark:

1. Here is revealed the love of God the Father. He so loved the world, He gave Christ to die. The apostle also says, “He gave Himself for us.” Here is love which is measureless. Paul prays that we may be able to comprehend its length, breadth, height, and depth, yet adds that it passes knowledge.

2. We infer the value of the atonement. “Thanks be unto God for His unspeakable gift.” We cannot compute the worth of this infinite sacrifice. We walk on the brink of an ocean of fathomless depth, as Newton said he stood by the sea-shore picking up, as it were, mere pebbles of truth, knowing little of treasures hid.

3. This memorial supper is an appropriate recognition of the work of Christ’s atoning grace. Men keep the deeds of heroes in mind by memorial observances; they build shrines and rear pillars. But here is a sublimer event, that calls us to more solemn and reverent recognition of the Lamb that was slain for our salvation.

4. I offer you this Saviour as your only hope, Do not pass by with indifference, but seek His favour, which is life, and His lovingkindness, which is better than life. In the love and favour of Jesus Christ, the Lamb that was slain, you are safe for time and safe for eternity.—D. Steele, D.D.

ILLUSTRATIONS TO CHAPTER 5

Rev_5:1. Written Scrolls.—Sometimes the scrolls were written on both sides, and the manner in which this was done is so well explained by a modern traveller, who saw two ancient rolls of this description in Syria, that we shall give the account in his own words: “In the monastery,” says Mr. Hartly, “I observed two very beautiful rolls, containing the liturgy of St. Chrysostom and that attributed by the Greeks to St. James. You begin to read by unrolling, and you continue to read and unroll, till at last you arrive at the stick to which the roll is fastened; then you turn the parchment round, and continue to read on the other side, rolling it gradually up till you complete the liturgy.” It was thus written within and without, and it may serve to convey an intelligible and correct idea of the books described both by Ezekiel and John.—Paxton.

Rev_5:6. The Plea in Christ’s Intercession.—(“As it had been slain.”) “A rare illustration of the efficacious intercession of Christ in heaven we have in that famous story of Amintas, who appeared as an advocate for his brother Æschylus, who was strongly accused, and very likely to be condemned to die. Now, Amintas, having performed great services, and merited highly of the commonwealth, in whose service one of his hands was cut oil in the field, he came into the court, in his brother’s behalf, and said nothing, but only lifted up his arm and showed them an arm without a hand, which so moved them that without speaking a word, they freed his brother immediately. And thus, if you look into Rev_5:6. you shall see in what posture Christ is represented visionally there as standing between God and us: ‘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 as it bad been slain;’ that is, bearing in His glorified body the marks of death and sacrifice. Those wounds He received for our sins on earth are, as it were, still fresh bleeding in heaven; a moving and prevailing argument it is with the Father to give us the mercies He pleads for.”—Flavel.

The “Agnus Dei.”—In early Christian art, symbolical representations of our Saviour as a lamb are found, and it was at the Trullan Council (692 A.D.) that it was decreed that the Lord should no longer be pictured in churches under the form of a lamb, but in human form. It was an ancient custom to distribute to the worshippers, on the first Sunday after Easter, particles of wax taken from the paschal tapers, each particle being stamped with the figure of a lamb. These were burned in houses, fields, or vineyards, to secure them against evil influence or thunderstrokes. A waxen Agnus Dei is said to have been among the presents made by Gregory the Great to Theolinda, Queen of the Lombards; but proof of. this is wanting. One was found in 1725 A.D., in the Church of San Clemente, at Rome, in a tomb supposed to be that of Flavius Clemens, a martyr. A legend preserved by Robert of Mount St. Michael tells how, in the year 1183, the Holy Virgin appeared to a woodman at work in a forest, and gave him a medal bearing her own image, and that of her Son, with the inscription, “Agnus Dei, qui tollis peccata mundi, Dona nobis pacem.” This she bade him bear to the bishop, and tell him that all who wished the peace of the church should make such medals as these, and wear them in token of peace.—Biblical Dictionary of Antiquities.

Rev_5:8. The Praises and Prayers of the Church.—The vials (which seem to be censers, as they hold the incense) and the harps, it is perhaps more natural to suppose, were in the hands of the four and twenty elders, and not of the living creatures. Here, then, we have the praises (represented by the harps), and the prayers (represented by the censers), of the world-wide and age-long Church of Christ. The true odours are the heart-prayers of God’s children. Archbishop Leighton says, alluding to the composition of the Temple incense: “Of these three sweet ingredient perfumes—namely, petition, confession, thanksgiving—is the essence of prayer, and by the Divine fire of love it ascends unto God, the heart and all with it; and when the hearts of the saints unite in joint prayer, the pillar of sweet smoke goes up the greater and the fuller.”—Bishop Boyd Carpenter.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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 καὶ εἶδον.” 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 ἐπὶ τὴν δεξιάν, in opposition to Ebrard’s view, see Düsterd., p. 234. [“The right hand was open, and the book lay on the open hand.” Alford.—E. R. C.]

A scroll.—The book [scroll], βιβλίον, 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 Judaicæ (Wetstein). 4. Sententiam a Judice et patribus ejus conscriptus in hortes ecclesiæ conceptam (Schöttgen 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. “Divinæ providentiæ concilium et præfinitio, qua apud Se statuit et decrevit facere vel permittere, etc.” (Areth., Vitringa, Mede, Ewald, De Wette, Stern, Düsterd., 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 Düsterd. [“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 aversâ cartâ,’ Martial, viii. 22.” Wordsworth.—E. R. C.]

The book [scroll] has no vacant places, for the world’s 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 Düsterdieck 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 βιβλίον 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 (ἰσχυρόν).2—To 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 world’s 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 [Lösung] there can be no complete releasing [Erlösung, 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 Father—not 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 Düsterdieck, 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.—Düsterdieck: “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 worlds—a communication which exalted the most terrible things, war, famine, death’s rule in the world’s history, the great martyr history, and the dread trumpet tones of the world’s evening, into one triumphal procession of Christ—how 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 Düsterdieck, 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 Christ’s victory in its relation to the grand enigma of the world’s history.

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

The text is, however, no mere declaration of Christ’s 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 serpent’s 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 (Düsterdieck), 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 (ἀρνίον) appears in the stead of the Lion, and that ὡς ἐσφαγμένον. 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 ἀρνίον see cited by Düsterdieck. [“The use of ἀρνίον, 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 Düsterdieck, 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 Düsterd., who justly cites the Hebrew בֵין־וּבֵין.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 (ἐν μέσῳ) 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. Ἐν μέσῳ is repeated as ἀναμέσον 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.—Düsterdieck, 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 explanation—which are the Seven Spirits, etc.—see Düsterd., 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 God’s 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, ἀπεσταλμένα. 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 ἀπεσταλμένα 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, εἴληφεν can not be reduced to a passive receiving. Λαμβάνειν has in general in the New Testament a considerable ethical weight.

Rev_5:8. When He had taken; ὅτε ἔλαβεν.—[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: ἔχοντες ἕκαστος. On the difference between the cither and the harp, see Winer, Musical Instruments. See Rev_14:2; Rev_15:2. [Also Kitto’s Cyclopædia, and Smith’s 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: αἵ εἰσιν αι̇ προσευχαὶ τῶν ἁγίων. Though αἵ may by attraction relate to θυμιάματα 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. [“Αἵ might well have θυμιαμάτων for its antecedent, being feminine to suit προσευχαί below; but it is perhaps more likely that φιάλας is its antecedent—each vial being full of incense.” Alford. So also Wordsworth. Far more natural does it seem to refer the αἵ, with Barnes, to θυμιαμάτων, 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 κιθάρα is supported by the knees and operated upon by one hand (without its falling?), whilst the other presents the φιάλη. Düsterdieck: “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 Düsterdieck, 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 earth—a 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. Düsterdieck, 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, à-Lapide’s 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 (Düsterd.), are represented in the first and second choirs. In respect to the earth, Düsterdieck 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 earth—not merely shall reign (βασιλεύουσιν in accordance with Cod. A. etc.15). They reign on earth as God’s 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 world’s 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 Christ’s 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 God’s power in the whole universe. And thus it is to be into the æons of the æons, 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 æons.

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 Hengstenberg’s) needs but a passing mention.

[Additional Note on the Living-Beings (Rev_4:6).—It is generally conceded, that the Ζῶα are the same as the heavenly Cherubim of the Old Testament. Not only is the term (Ζῶα) 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 as—1. 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 Ζῶα symbols; if these are real persons, then so are the Ζῶα); 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 Ζῶα 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 employed—in 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 moment’s 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 Ζῶα. 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. Ζῶα.

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 Ζῶα 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 so—we 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-scene—as, for instance, the Lamps symbolizing the Holy Spirit, and the Lamb representing Christ; for (1) these are not associated with the Angels, Elders, and Ζῶα, as the Angels, Elders, and Ζῶα 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 explanation—in the case of the Ζῶα 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 Ζῶα 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 Ζῶα, could not be heavenly persons—that 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 Ζῶα 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 Ζῶα are mere Symbols plunges the whole subject of Symbolism into inextricable confusion—it 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 Ζῶα 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 Ζῶα are not Symbols at all—not 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 Ζῶα 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 ἰσχυρόν is by no means superfluous, but corresponds to the φωνῇ μεγάλῃ below, which, as appears by what followed, penetrated Heaven and earth and Hades”—Alford. 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 εἶδον). 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 seals—to 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][Düsterdieck’s comment, in our opinion, has special reference to Ebrard’s 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 addition—the italics are our own—): das Lamm mitten im Throne sitzend.” Lange, by his peculiar representation of Ebrard’s view and his suppression of the italics in sitzt, and also by his immediate introduction of the Hebrew term, which Düsterdieck 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) δυναμις 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.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

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 King’s 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 God’s 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 Jacob’s trouble is on the earth. And then the new song! This is redemption’s 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.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

5:1-14 John introduces the Lamb, Jesus Christ, the central figure of Revelation and God’s chosen agent for accomplishing his purposes.

5:1 The scroll, like a dramatic script, details God’s plan for the world (Ps 139:16). • The right hand represents God’s gracious authority and power (see Rev 1:17, 20). • The writing on the inside and the outside means that God’s plans for history are full and complete. • sealed with seven seals: God has put his purposes for history in an impermeable safe (Isa 29:11-12; Dan 8:26). His purposes will be completed only when the seals are broken (see Rev 5:4).

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

Rev 5:1. Βιβλίον, a book) There were not seven books, but there was one only, sealed with seven seals.—ἔσωθεν καὶ ἔξωθεν) So Eze 2:10: κεφαλὶς βιβλίου—καὶ ἦν ἐν αὐτῇ γεγραμμένα τὰ ἔμπροσθεν καὶ τὰ ὄπισθεν. And it is possible that the copyists may have introduced into this passage ὄπισθεν for ἔξωθεν, either from ch. Rev 4:6, or from the passage just quoted from Ezekiel. Ἔμπροσθεν and ὄπισθεν are opposed to each other, as are ἔσωθεν and ἔξωθεν. But since in Ezekiel the expression is פנים ואחור, ἔσωθεν καὶ ὄπισθεν is defended from the Hebraism. The Philocalia of Orige[63]

[64] has ὄπισθεν by itself.—σφραγῖσιν ἑπτὰ, 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 ὄπισθεν; B, ἔξωθεν; Vulg. “foris.”—E.

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

Rev_5:1. ἐπὶ τὴν δεξιὰν 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 ἐκ τῆς δεξιᾶς, κ.τ.λ., because of its express reference to the ἐπὶ τὴν δεξιὰν, 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 ἐπὶ τὴν δεξ. 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 βιβλίον thus visible (καὶ εἶδον) according to its exterior, even to John, is to be regarded, undoubtedly, a מְנִלָּהִ 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 ὀπισθόγραφον,[1843] viz., written not only ἔσωθεν, i.e., within, on the surface turned inwardly about the staff, but also ὄπισθεν,[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 (ἃ δεῖ γενέσθαι, 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 ἀποκάλυψις 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 βιβλίον 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 Schöttgen, 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 καὶ ὄπισθεν with κατεσφραγ.), 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 thataccording to the incomparably more forcible and better viewthe 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., Ephesians 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. 611.

[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.

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

Rev 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 Kömg Bokhoris , Innsbrück, 1898) and the reference to Suidas (cited in my Hist. New Testament , 2 p. 687). βιβλίον , 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 ὀπισθόγραφον , 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 ὄπ . with κατεσφρ . and thus eliminating any idea of the βιβλίον being ὀπισθόγραφον : it simply rests on ( ἐπὶ ) the right hand, as a book does, instead of being held ἐν the right hand, as a roll would be. But ἐπὶ τ . δ . is a characteristic irregularity of grammar; to describe a sealed book as “written within” is tautological; ἀνοῖξαι could be used of a roll as well as of a codex; and ἔσωθεν would probably have preceded γεγρ . 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 βιβλίον 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 κληρονομεῖν 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 βιβλίον is therefore the divine course and counsel of providence in the latter days ( ἡ πάνσοφος τοῦ θεοῦ καὶ ἀνεπίληπτος μνήμη , 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.)

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

Rev 5:1-8. THE BOOK WITH SEVEN SEALS

1. ἔσωθεν καὶ ὄπισθεν. With A; א reads ἔμπροσθεν καὶ ὄπισθεν: Orig. in different places is quoted for this reading, for ἔσωθεν καὶ ἔξωθεν the reading of B2P Hipp[183] And[184], and for the text.

[183] St Hippolytus. The readings not given by Tischendorf are from the newly published 4th book of his commentary on Daniel.

[184] Andreas Archbishop of Caesarea.

1. ἐπὶ τὴν δεξιάν. Perhaps the simplest explanation of the case is that in a decaying language an illiterate writer who knew that ἐπὶ was used with three cases took the accusative, where his phrase did not suggest the correct case as in ὁ καθήμενος ἐπὶ τῷ θρόνῳ: possibly we are to understand that, as the book had not been seen before, the construction marks a new feature in the Vision, as if the book were so to speak an addition to the Hand. It lies in any case upon the open palm.

βιβλίον, i.e. a roll; the ordinary meaning for the equivalent words in all ancient literature, though books arranged in leaves like ours were not unknown.

γεγραμμένον ἔσωθεν καὶ ὄπισθεν. So Eze 2:10. It was a recognised but quite exceptional way of getting an unusual amount of matter into a single volume: such rolls were called opisthographi. See Juv. i. 6, where he complains of an interminable poem, “written till the margin at the top of the book is full, and on the back, and not finished yet.” Ancient commentators who knew this still found many mysteries in the distinction between what was written without and what was written within. If we are to ask, how St John saw that it was thus written, it may be said that he saw that there was writing on the part outside, between the seals, and took for granted that this implied that the side folded inwards was full of writing too. But perhaps this is too minute: St John saw the book now, and learnt (either now or afterwards) how it was written.

κατεσφραγισμένον. See Isa 29:11, Dan 12:4. The seals are along the edge of one end of the roll.

The traditional view, so far as there is one, of this sealed book is, that it represents the Old Testament, or more generally the prophecies of Scripture, which are only made intelligible by their fulfilment in Christ. But Christ’s fulfilment of prophecy was, in St John’s time, to a great extent past: and he was told (Rev 4:1) that what he was now to see was concerned with the future. Many post-Reformation commentators, both Romanist and Protestant, have supposed the book to be the Apocalypse itself: some supposing, by a further refinement, that the seven seals were so arranged that, when each was opened, a few lines of the book could be unrolled, viz. those describing what was seen after its opening: while the opening of the last would enable the whole roll to be spread out. But of this there is not the smallest evidence in the Apocalypse itself: nor do we ever find the Prophets of Scripture representing, as Mahomet did, that their writings are copies of an original archetype in Heaven; though apparently the angel, Dan 10:21, has read in Heaven what he declares to the seer on earth. Most modern commentators therefore generalise, and suppose that it is the Book of God’s counsels. Some insist on the fact that, though the seals are all broken, “no portion of the roll is actually unfolded, nor is anything read out of the book”: they suppose it to stand for the complete counsel of God, which will not become intelligible till it has all been fulfilled, not therefore before the end of time. But this book tells us what is to happen until all has been fulfilled, until time has ended: and why then do we not hear of the opening of the book, even if it be not for us yet to know what is written therein? And to this we may answer, we are told, Rev 20:12, of the opening of a very important Book, the Book of Life; and that Book belongs to the Lamb that was slain, Rev 13:8, Rev 21:27. Is not then this Book the same as that? so that the opening of it will be “the manifestation of the sons of God” (Rom 8:19).

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

Ch.

5:1-14.] The book with seven seals, containing ἃ δεῖ γενέσθαι μετὰ ταῦτα, which the Seer was to be shewn, ch. 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.

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 καὶ εἶδον) (lying) on the right hand (i. e. the right hand was open, and the book lay on the open hand. So in ch. 20:1, where see note. The common rendering, in the right hand, misses the ἐπί 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 ver. 7, where the Lamb takes the book ἐκ τῆς δεξιᾶς τοῦ καθημένου ἐπὶ τ. θρ.: 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, ver. 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, ἡ πήρα δέ σοι θερμῶν ἔσται μεστή, καὶ ὀπισθογράφων βιβλίων: 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 καὶ ὀπισθ. with κατεσφραγισμ.), 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, γνωρισθῇ ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 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 illæ quæ sigillis continebantur, prius omnes pene venturæ erant, quam ea quæ 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, (in Ezech., Hom. xiv., vol. iii. p. 405: where after quoting our vv. 2-5, he says, “quamdiu non venit Deus meus, clausa erat lex, clausus sermo propheticus, velata lectio veteris testamenti.” But again, he says, ἡ γὰρ πὰσα γραφή ἐστιν ἡ δηλουμένη διὰ τῆς βίβλου: so that he can hardly be safely quoted for this view), Euseb. (Demonstr. Ev. viii. 2, vol. iv. p. 386,—ποίας δὲ σφραγῖδας, ἢ τῶν προφητῶν τὰς ἀσαφείας;), Epiphanius (Hær. li. 32, vol. i. p. 454. ὅσα γὰρ ἦν νόμῳ καὶ ἐν προφήταις σκοτεινὰ καὶ αἰνιγματώδη, ταῦτα ὁ κύριος ᾠκονόμησε διὰ τοῦ ἁγίου πνεύματος εἰς ἡμῶν σωτηρίαν τῷ δούλῳ αὐτῷ Ἰωάννῃ ἀποκαλύψαι), Hippolytus (in Dan. frag. xix., Migne, Patrol. vol. x. p. 653 f., ὅτι δὲ τὰ παλαιὰ διὰ νόμου καὶ προφητῶν λελαλημένα πάντα ἦν ἐσφραγισμένα κ. ἄγνωστα τοῖς ἀνθρώποις ὑπάρχοντα Ἠσαΐας λέγει (29:11).… τὰ μὲν οὖν πάλαι ἐσφραγισμένα νῦν διὰ τῆς χάριτος τοῦ κυρίου πάντα τοῖς ἁγίοις ἠνέῳγεν. αὐτὸς γὰρ ἦν ἡ τελεία σφραγὶς καὶ κλεῖς ἡ ἐκκλησία, ὁ ἀνοίγων καὶ οὐδεὶς κλείει, κ.τ.λ., ὡς Ἰωάννης λέγει. καὶ πάλιν ὁ αὐτός φησι καὶ εἶδον, κ.τ.λ. our vv. 1, 2 and 6, 9), Andreas (βίβλος δὲ καὶ ἡ προφητεία νοεῖται);—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, (“hæc visio mysteria nobis Sanctæ Scripturæ per incarnationem Domini patefacta demonstrat. Cujus unitas concors vetus testamentum quasi exterius, et novum continet interius:” and so Augustine), Tichonius (similarly to Bede), Hilary (Prol. to Comm. on Psalms, vol. i. p. 6, “Liber iste, et præterita et futura in his quæ intus et foris scripta erant continens, a nemine dignus est aperiri, &c. … Sed vicit leo ex tribu Judæ, &c.: quia solus septem illa … signacula quibus liber clausus est, per sacramentum corporationis suæ et divinitatis absolvit. Id ipsum autem Dominus post resurrectionem testatus est, dicens Quoniam oportet omnia impleri quæ 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 ænigmata et legis mysteria revelavit: solus scientiæ clavem detulit, et dedit aperire nobis”), Jerome (Comm. on Isa 29:9-12, vol. iv. p. 393: “ autem de tribu Juda Dominus Jesus Christus est, qui solvit signacula libri, non proprie unius, ut multi putant, Psalmorum David, sed omnium Scripturarum, quæ uno scriptæ sunt Spiritu sancto, et propterea unus liber appellantur”), al.: and so Joachim, Gregory the Great, , Ansbert (as Bede 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.

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 præcipua Christi mysteria, &c.” But the words are not found in that prologue), Heterius (Migne, Patr. Lat., vol. xcvi. pp. 963 ff.), Paschasius (Præfatio 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 Judaicæ:” which for the same reason falls to the ground.

4) Schöttgen, “sententiam a Judice et patribus ejus conscriptis in hostes ecclesiæ 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 6:1 to 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 “divinæ providentiæ concilium et præfinitio, qua apud Se statuit et decrevit facere vel permittere, &c.” This is very nearly that of (in Catena, τί δὲ τὸ βιβλίον; ἡ πάνσοφος τοῦ θεοῦ καὶ ἀνεπίληπτος μνήμη, ἣν καὶ ὁ προφήτης Δαβὶδ καὶ Μωυσῆς παρεδήλου, ὁ μὲν διὰ τοῦ Ἐπὶ τὸ βιβλίον σου πάντες γραφήσονται· ὁ δὲ διὰ τοῦ Κἀμὲ ἐξάλειψον ἐκ τῆς βίβλου ἧς ἔγραψας), Lyra (“liber iste est divina scientia, in qua omnia sunt scripta”), Vitringa, Mede (“codex fatidicus seu consiliorum Dei”), Ewald, De Wette, Stern, Düsterd., 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).

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

In [επι] . Lit., on. The book or roll lay upon the open hand. A Book [βιβλιον] . See on Mt 19:7; Mr 10:4; Luk 4:17. Compare Eze 2:9; Jer 36:2; Zec 5:1, 2.

Within and on the back side [εσωθεν και οπισθεν] . Compare Eze 2:10. Indicating the completeness of the divine counsels contained in the book. Rolls written on both sides were called opistographi. Pliny the younger says that his uncle, the elder Pliny, left him an hundred and sixty commentaries, most minutely written, and written on the back, by which this number is multiplied. Juvenal, inveighing against the poetasters who are declaiming their rubbish on all sides, says : "Shall that one then have recited to me his comedies, and this his elegies with impunity? Shall huge 'Telephus' with impunity have consumed a whole day; or - with the margin to the end of the book already filled - 'Orestes, ' written on the very back, and yet not concluded?" (i., 36).

Sealed [κατεσφραγισμενον] . Only here in the New Testament. The preposition kata denotes sealed down. So Rev., close sealed. The roll is wound round a staff and fastened down to it with the seven seals. The unrolling of the parchment is nowhere indicated in the vision.

Commentators have puzzled themselves to explain the arrangement of the seals, so as to admit of the unrolling of a portion with the opening of each seal. D?ieck remarks that, With an incomparably more beautiful and powerful representation, the contents of the roll are successively symbolized by the vision which follows upon the opening of each seal. "The contents of the book leap forth in plastic symbols from the loosened seal." Milligan explains the seven seals as one seal, comparing the seven churches and the seven spirits as signifying one church and one spirit, and doubts if the number seven has here any mystical meaning. Others, as Alford, claim that the completeness of the divine purposes is indicated by the perfect number seven.

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

That is, in the very right hand of God.

A passing unto 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 manifested in the flesh. This chapter hath two parts: one that prepareth the way unto the Revelation, by rehearsal of the occasions that did occur in the first four verses. Another, the history of the Revelation of Christ, thence unto the end of the chapter.

Here are showed the occasions for which this 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 and unknown unto all creatures, in this verse. The second is a religious desire of the Angels of God to understand the mysteries of this book, verse 2, whereof see 1 Pet. 1:12. The third is a lamentation of Saint John and all the godly, moved by the same desire, verse 4, when they saw that it was a thing impossible for any creature to effect: which is declared in the third verse.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Hitherto the apostle had seen only the great God, the governor of all things, now,

I. He is favoured with a sight of the model and methods of his government, as they are all written down in a book which he holds in his hand; and this we are now to consider as shut up and sealed in the hand of God. Observe, 1. The designs and methods of divine Providence towards the church and the world are stated and fixed; they are resolved upon and agreed to, as that which is written in a book. The great design is laid, every part adjusted, all determined, and every thing passed into decree and made a matter of record. The original and first draught of this book is the book of God's decrees, laid up in his own cabinet, in his eternal mind: but there is a transcript of so much as was necessary to be known in the book of the scriptures in general, in the prophetical part of the scripture especially, and in this prophecy in particular. 2. God holds this book in his right hand, to declare the authority of the book, and his readiness and resolution to execute all the contents thereof, all the counsels and purposes therein recorded. 3. This book in the hand of God is shut up and sealed; it is known to none but himself, till he allows it to be opened. Known unto God, and to him alone, are all his works, from the beginning of the world; but it is his glory to conceal the matter as he pleases. The times and seasons, and their great events, he hath kept in his own hand and power. 4. It is sealed with seven seals. This tells us with what inscrutable secrecy the counsels of God are laid, how impenetrable by the eye and intellect of the creature; and also points us to seven several parts of this book of God's counsels. Each part seems to have its particular seal, and, when opened, discovers its proper events; these seven parts are not unsealed and opened at once, but successively, one scene of Providence introducing another, and explaining it, till the whole mystery of God's counsel and conduct be finished in the world.

II. He heard a proclamation made concerning this sealed book. 1. The crier was a strong angel; not that there are any weak ones among the angels in heaven, though there are many among the angels of the churches. This angel seems to come out, not only as a crier, but as a champion, with a challenge to any or all the creatures to try the strength of their wisdom in opening the counsels of God; and, as a champion, he cried with a loud voice, that every creature might hear. 2. The cry or challenge proclaimed was, "Who is worthy to open the book, and to loose the seals thereof? Rev 5:2. If there by any creature who thinks himself sufficient either to explain or execute the counsels of God, let him stand forth, and make the attempt." 3. None in heaven or earth could accept the challenge and undertake the task: none in heaven, none of the glorious holy angels, though before the throne of God, and the ministers of his providence; they with all their wisdom cannot dive into the decrees of God: none on earth, no man, the wisest or the best of men, none of the magicians and soothsayers, none of the prophets of God, any further than he reveals his mind to them: none under the earth, none of the fallen angels, none of the spirits of men departed, though they should return to our world, can open this book. Satan himself, with all his subtlety, cannot do it; the creatures cannot open it, nor look on it; they cannot read it. God only can do it.

III. He felt a great concern in himself about this matter: the apostle wept much; it was a great disappointment to him. By what he had seen in him who sat upon the throne, he was very desirous to see and know more of his mind and will: this desire, when not presently gratified, filled him with sorrow, and fetched many tears from his eyes. Here observe, 1. Those who have seen most of God in this world are most desirous to see more; and those who have seen his glory desire to know his will. 2. Good men may be too eager and to hasty to look into the mysteries of divine conduct. 3. Such desires, not presently answered, turn to grief and sorrow. Hope deferred makes the heart sick.

IV. The apostle was comforted and encouraged to hope this sealed book would yet be opened. Here observe, 1. Who it was that gave John the hint: One of the elders. God had revealed it to his church. If angels do not refuse to learn from the church, ministers should not disdain to do it. God can make his people to instruct and inform their teachers when he pleases. 2. Who it was that would do the thing - the Lord Jesus Christ, called the lion of the tribe of Judah, according to his human nature, alluding to Jacob's prophecy (Gen 49:10), and the root of David according to his divine nature, though a branch of David according to the flesh. He who is a middle person, God and man, and bears the office of Mediator between God and man, is fit and worthy to open and execute all the counsels of God towards men. And this he does in his mediatorial state and capacity, as the root of David and the offspring of Judah, and as the King and head of the Israel of God; and he will do it, to the consolation and joy of all his people.

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

CHAPTER V.

The book sealed with seven seals, which no being in heaven or

earth could open, 1-3.

Is at last opened by the Lion of the tribe of Judah, 4-8.

He receives the praises of the four living creatures and the

twenty-four elders, 9, 10.

And afterwards of an innumerable multitude, who acknowledge

that they were redeemed to God by his blood, 11, 12.

And then, of the whole creation, who ascribe blessing, honour,

glory, and power to God and the Lamb for ever, 13, 14.

NOTES ON CHAP. V.

Verse 1. A book written within and on the back side] That is, the book was full of solemn contents within, but it was sealed; and on the back side was a superscription indicating its contents. It was a labelled book, or one written on each side of the skin, which was not usual.

Sealed with seven seals.] As seven is a number of perfection, it may mean that the book was so sealed that the seals could neither be counterfeited nor broken; i.e., the matter of the book was so obscure and enigmatical and the work it enjoined and the facts it predicted so difficult and stupendous, that they could neither be known nor performed by human wisdom or power.

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

(1) And I saw in the right hand . . .—Better, And I saw on (not “in;” the roll lay on the open palm of the hand) the right hand of Him that sitteth upon the throne a book written within and behind, fast sealed with seven seals. The book is, of course, in the form of a roll; it lies on the open hand of the Throned One; it was not His will that the book should be kept from any. It is written, not on the inside only, as was the usual way, but, like the roll of the book which Ezekiel saw (Eze_2:9-10), it was written within and without. Some have thought that there are two divisions of predictions —those written within the roll, and those written on the outer side. This is merely fanciful; the passage in Ezekiel which supplies a guidance to the meaning might have shown the erroneousness of the thought. Clearly the “lamentation and mourning and woe” inscribed all over Ezekiel’s roll indicate the filling up of sorrows: here the same overflowing writing indicates the completeness of the contents; there was no room for addition to that which was written therein. But what is meant by the book? Numberless interpretations have been offered: it is the Old Testament; it is the whole Bible; it is the title-deed of man’s inheritance; it is the book containing the sentence of judgment on the foes of the faith; it is the Apocalypse; it is part of the Apocalypse; it is the book of God’s purposes and providence. There is a truth underlying most of these interpretations, but most of them narrow the force of the vision. If we say it is the book which unfolds the principles of God’s government—in a wide sense, the book of salvation (comp. Rom_16:25-26)— the interpretation of life, which Christ alone can bestow (see Rev_5:3-6), we shall include, probably, the practical truths which underlie each of these interpretations; for all—Old Testament and New, man’s heritage and destiny, God’s purposes and providence— are dark, till He who is the Light unfolds those truths which shed a light on all. Such a book becomes one “which contains and interprets human history,” and claims the kingdoms of the earth for God. The aim of all literature has been said by a distinguished critic to be little more than the criticism of life; the book which Christ unfolds is the key to the true meaning of life. The roll is not the Apocalypse so much as the book of those truths which are exemplified in the Apocalypse, as in a vast chamber of imagery. The roll was fast sealed, so that even those who were wise and learned enough to read it had it been unrolled could not do so (See Isa_29:11.) There are things which are hidden from the wise and prudent, but revealed unto babes.

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

And I saw on the right hand of him that sat on the throne,.... Of this throne, and who it was that sat upon it; see Gill on Rev 4:2; and who had "in" his right hand, or "at", or "upon" his right hand, as the Syriac and Arabic versions render it, lying by, or near his right hand; though according to Rev 5:7, the book appears to have been in his right hand, as our version, and others render it:

a book written within, and on the backside, sealed with seven seals: this book was very much like Ezekiel's roll, Eze 2:9; which was written , "within" and "without", before and behind, and indeed it was in the form of a roll: the manner of writings in those times was on sheets of parchment, which, when finished, were rolled up in the form of a cylinder; hence a book is called a "volume". This book seems to have consisted of seven rolls, to which was annexed seven seals; and there being not room enough within, contrary to the common way of writing, some things were written upon the backside of the outermost roll; and such writings were by the ancients called "Opistographi": and the word is used by them sometimes for very prolix writings (b). By this book some understand the Scriptures of the Old Testament, which were written in rolls; see Heb 10:5; and which came out of the right hand of God, and were given forth by him; and being written within, and on the backside, may denote the fulness of them, they containing a variety of matter, useful and profitable, for different purposes; or else the literal and mystical, or spiritual meaning of some parts of them: or, as others think, the more clear explanation of the books of the Old Testament, by those of the New Testament; and its being sealed may signify the authenticity of those writings, having the seal of God's truth, and the impress of his wisdom, power, and goodness on them; and also the hidden sense and meaning of them, they being, especially in the prophetic and spiritual part of them, a sealed book to natural men, and of which Christ is the truest and best interpreter; but then this book was opened, and looked into, and read, and, in some measure, understood, even by the Old Testament saints, and had been before this time expounded by Christ, concerning himself; yea, he had opened the understandings of his disciples to understand those Scriptures, and had counted them, and others, worthy to open and explain this book to others, and had sent them into all the world for this purpose; and for the same reasons it cannot be understood of the Gospel published to Jews and Gentiles, the one within, and the other without; rather therefore the book of God's decrees is here meant, which respects all creatures, and all occurrences and events in the whole world, from the beginning to the end of time; and so Ezekiel's roll, according to the Targum on Eze 2:10; which was written before and behind, signified that which was , "from the beginning", and which , "shall be in the end", or hereafter. This book God holds "in his right hand", as the rule and measure of all he does, and of the government of the world, and which he constantly fulfils and executes; and its being written "within and without" may denote the perfection and comprehensiveness of it, it reaching to all creatures and things, even the most minute; and its being "sealed" shows the certainty of its fulfilment, and the secrecy and hiddenness of it, until accomplished; though it seems best of all to understand it of that part of God's decrees relating to the church and world, particularly the Roman empire, which from henceforward, to the end of time, was to be fulfilled; and so is no other than the book of the Revelation itself, exhibited in the following scenes and visions; and this may be truly said to be in the right hand of God, and from thence taken by the Lamb, it being the revelation of Jesus Christ, which God gave unto him, Rev 1:1; and may be said to be written, both "within and on the backside", to show that it contains a large account of things, a long train of events to be accomplished; as also to signify, that it regards the church, and the members of it, who are those that are within, in the several ages of time, and the world, or those that are without; for this book prophecy regards both the state of the Roman empire, and of the Christian church; and its being "sealed" shows the authenticity, certainty, and also the obscurity of what was contained therein; and with "seven" seals, with respect to the seven periods of time, in which the prophecies in it are to be fulfilled.

(b) Vid. Alex. ab Alex. Genial. Dier. l. 2. c. 30. & Salmuth in Panciroll. rer. Memorab. par. 1. tit. 42. p. 145.

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

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.

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

And I saw in the right hand of him that sat on the throne - Of God, Rev 4:3-4. His form is not described there, nor is there any intimation of it here except the mention of his.” right hand.” The book or roll seems to have been so held in his hand that John could see its shape, and see distinctly how it was written and sealed.

A book - βιβλίον biblion This word is properly a diminutive of the word commonly rendered “book” (βίβλος biblos), and would strictly mean a small book, or a book of diminutive size - a tablet, or a letter (Liddell and Scott, Lexicon). It is used, however, to denote a book of any size - a roll, scroll, or volume; and is thus used:

(a)To denote the Pentateuch, or the Mosaic law, Heb 9:19; Heb 10:7;

(b)The book of life, Rev 17:8; Rev 20:12; Rev 21:27;

(c)Epistles which were also rolled up, Rev 1:11;

(d)Documents, as a bill of divorce, Mat 19:7; Mar 10:4.

When it is the express design to speak of a small book, another word is used (βιβλαρίδιον biblaridion), Rev 10:2, Rev 10:8-10. The book or roll referred to here was what contained the revelation in the subsequent chapters, to the end of the description of the opening of the seventh seal - for the communication that was to be made was all included in the seven seals; and to conceive of the size of the book, therefore, we are only to reflect on the amount of parchment that would naturally be written over by the communications here made. The form of the book was undoubtedly that of a scroll or roll; for that was the usual form of books among the ancients, and such a volume could be more easily sealed with a number of seals, in the manner here described, than a volume in the form in which books are made now. On the ancient form of books, see the notes on Luk 4:17. The engraving in Job 19, will furnish an additional illustration of their form.

Written within and on the back side - Greek, “within and behind.” It was customary to write only on one side of the paper or vellum, for the sake of convenience in reading the volume as it was unrolled. If, as sometimes was the case, the book was in the same form as books are now - of leaves bound together - then it was usual to write on beth sides of the leaf, as both sides of a page are printed now. But in the other form it was a very uncommon thing to write on both sides of the parchment, and was never done unless there was a scarcity of writing material; or unless there was an amount of matter beyond what was anticipated; or unless something had been omitted. It is not necessary to suppose that John saw both sides of the parchment as it was held in the hand of him that sat on the throne. That it was written on the back side he would naturally see, and, as the book was sealed, he would infer that it was written in the usual manner on the inside.

Sealed with seven seals - On the ancient manner of sealing, see the notes on Mat 27:66; compare the notes on Job 38:14. The fact that there were seven seals - an unusual number in fastening a volume - would naturally attract the attention of John, though it might not occur to him at once that there was anything significant in the number. It is not stated in what manner the seals were attached to the volume, but it is clear that they were so attached that each seal closed one part of the volume, and that when one was broken and the portion which that was designed to fasten was unrolled, a second would be come to, which it would be necessary to break in order to read the next portion. The outer seal would indeed bind the whole; but when that was broken it would not give access to the whole volume unless each successive seal were broken. May it not have been intended by this arrangement to suggest the idea that the whole future is unknown to us, and that the disclosure of any one portion, though necessary if the whole would be known, does not disclose all, but leaves seal after seal still unbroken, and that they are all to be broken one after another if we would know all? How these were arranged, John does not say. All that is necessary to be supposed is, that the seven seals were put successively upon the margin of the volume as it was rolled up, so that each opening would extend only as far as the next seal, when the unrolling would be arrested. Anyone, by rolling up a sheet of paper, could so fasten it with pins, or with a succession of seals, as to represent this with sufficient accuracy.

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

A book written within and without.[1] Books were their skin, membranes, or parchments, and when written on both sides part of the writing appeared, though they were rolled up. --- Sealed with seven seals, as containing mysteries and secrets of high importance. (Witham)

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[BIBLIOGRAPHY]

Intus et foris, Greek: esothen kai opisthen; on the back side.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Chapter Introduction

The same vision yet proceedeth. Hitherto John had only seen a throne, with a person sitting upon it in a very glorious habit and appearance, twenty-four grave persons, and four living creatures, in the shape of a lion, a calf, a man, and an eagle, each of them with six wings, and full of eyes, about the throne; and heard the twenty-four living creatures constantly giving glory to God, and the twenty-four elders harmonizing with them, and joining likewise in the high praises of God. Now the vision proceedeth.

The disputes what this

book was are very idle; for it was certainly the book of which we read hereafter, that it was opened, and to which the seven seals mentioned in the following chapters were annexed, of the opening of all which we read; and this could be no other than codex fatidicus, ( as Mr. Mede calls it), the book of the counsels, decrees, and purposes of God relating to his church, as to what more remarkable things should happen to it to the end of the world; which book was in the hand of the Father.

Written within, and on the back-side; very full of matter, so as it was written on all sides.

Sealed with seven seals; hitherto concealed from the world, and to be revealed by parts, as to the bringing to pass of those things decreed in it; though all at once by God here revealed, in a degree, by visions unto John.

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

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. Re 4 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 (epi). 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, 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 opisyen , "on the back," with katesfragismenon , "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 that so far as we can gather from the Revelation the 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 seal the outermost could be visible. This is not, however, inconsistent with St. John"s assertion that there were seven seals a 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 portion sufficient for the time was 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 opisyen , "behind," with katesfragismenon , "sealed down," thus reading, "written within and sealed down on the back.

Vers. 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 song of 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 book a roll, written within and without (a rare thing, except through pressure of matter, to write on the back of a roll). Written by 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 worthy for no one was able, either in heaven or on the earth, neither under the earth to 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 (ver. 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. (ver. 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" (ver. 9). New, for it celebrates a new revelation of God, a new work of God, and a new unfolding of the plans of God. New ever 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 (vers. 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. (Ver. 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" comp. "Blessed are the pure in heart: for they will see God" everywhere.

1. 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 interest How will God deal with man? What will be the Divine treatment of sin?

2. 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 Son, and hath put all things into his hand.

3. 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 in bringing 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. Vers. 1-14. The adoration of the Lamb.

The theophany of Re 4 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 odours they, 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 departed from 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 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 Lamb a little Lamb (arnion), 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 providence how 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 this if, indeed, any one can fully explain it but 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 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.

HOMILIES BY R. GREEN Vers. 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 possession the redeemed inheritance which no one 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 covenant the 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 Lamb the Redeemer belongs 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 degree a 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 objects the 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.

HOMILIES BY D. THOMAS Vers. 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 books the 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 world the 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 (lark problems of God"s government. This mystery is, however, an inestimable means of spiritual discipline. It soberizes, humbles, stimulates.

III THAT THE MYSTERY OF THE PLAN IS TO BE EXPOUNDED BY CHRIST. "And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof." Both the meaning and the figures employed, and the statements in succeeding verses, make it evident that the reference is here to Christ. He, indeed, is the Revealer of God"s plans the Logos. He discloses the eternal purposes in various ways.

1. In his creative acts. "All things were created by him." Creation is a bursting of one of the seals of that book, and a publication of some of its contents. Stars, suns, and systems are but the palpable forms or diagrams of infinite ideas.

2. In his redemptive operations. By his personal history on this earth eighteen centuries ago, and by his spiritual agency from Adam to that period, and from that period in a higher form to this hour, he burst other seals, and brought to light some deep things of the eternal mind.

3. In his judicial conduct. "The Father judgeth no man, but hath committed all judgment unto the Son." In the last day what new disclosures will be made! D.T.

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

And I saw - This is a continuation of the same narrative. In the right hand - The emblem of his all-ruling power. He held it openly, in order to give it to him that was worthy. It is scarce needful to observe, 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 such a representation; so there are in heaven divine counsels and transactions answerable to these figurative expressions. All this was 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. 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 God's book;" so were at that time the contents of this weighty prophecy. But the book was sealed. Now comes the opening and accomplishing also of the great things that are, as it were, the letters of it. A book written within and without - That is, no part of it blank, full of matter. Sealed with seven seals - According to the seven principal parts contained in it, one on the outside of each. The usual books of the ancients were not like ours, but were volumes or long pieces of parchment, rolled upon a long stick, as we frequently roll silks. Such was this represented, which was sealed with seven seals. Not as if the apostle saw all the seals at once; for there were seven volumes wrapped up one within another, each of which was sealed: so that upon opening and unrolling the first, the second appeared to be sealed up till that was opened, and so on to the seventh. The book and its seals represent all power in heaven and earth given to Christ. A copy of this book is contained in the following chapters. By "the trumpets," contained under the seventh seal, the kingdom of the world is shaken, that it 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: so the whole Revelation flows in its natural order.

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

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

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.

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

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 Lord’s 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.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

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 God’s 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 God’s 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 God’s 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 God’s 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.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1, 2. And I saw in the right hand of him that sat on the throne a book. The book is in the right hand of God. It is not a printed book, such as we have one our shelves. There were no printed books then in existence. It is a manuscript, written upon both sides, and rolled together in the form of a scroll, and sealed with seven seals. We learn, what is recorded in the next chapter, that these seals were so arranged that when they were loosened in succession each one permitted a part of the book to be read. Possibly there were seven leaves to the book, since as each seal was loosed, a leaf of the book was revealed. The parchment was written on each side; the book was full, complete, nothing more to be added to what it contained. This sealed book is the book of the future, sealed to human vision, unknown even to the angels of heaven, and containing the record of “what shall be hereafter,” to the end of time.

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

Connecting Statement:

John continues to describe what he saw in his vision of the throne of God.

Then I saw

"After I saw those things, I saw"

the one who was seated on the throne

This is the same "one" as in Revelation 4:2-3.

a scroll written on the front and on the back

"a scroll with writing on the front and the back"

sealed with seven seals

"and it had seven seals keeping it closed"

Who is worthy to open the scroll and break its seals?

The person would need to break the seals in order to open the scroll. AT: "Who is worthy to break the seals and open the scroll?" (See: Order of Events)

Who is worthy to open the scroll and break its seals?

This can be translated as a command: "The one who is worthy to do this should come to break the seals and open the scroll!" (See: Rhetorical Question)

translationWords

right hand

throne

scroll

seal

angel

preach

voice

worthy

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.