[previous
Chapter 4]
CHAPTER V.
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.
Verse 1—The dividing of the books of Scripture into chapters
and verses is not by inspiration. Fallible men have used their discretion
in this respect, as they still do, by parceling chapters into sections,
paragraphs, &c. And so, although we have passed to another chapter,
the vision is the same. The inspired penman had looked upon the great King
surrounded by part of his retinue. In earnest expectation of farther discoveries,
he beheld "in the right hand of him that sat on the throne a book written
within and on the back side," (or outside, as in some copies.) The
book was "sealed with seven seals." This volume was in the form of a roll,
as the word volume signifies. The form of a book is determined by
the kind of material on which one writes. This has consisted of great variety
in the successive ages of the world. The first of which we have any notice
in history is stone. When Job, in his affliction, was sustained
by faith in the promised Redeemer, and when he would emphasize and transmit
an expression of that faith to future generations, he thought of the nearest
expedient familiar to his mind—"Oh that my words were now written . . .
that they were graven with an iron pen . . . in the rock forever," (Job
19:23,24.) On the same material the law was written at Horeb, (Exod 24:12.)
No doubt this was the usual method of recording events in Egypt in the
time of Joseph, as the word "hieroglyphics" or sacred sculpture,
appears to imply. Next, it appears that the inside bark of trees was used
for this purpose, as of birch, which has a natural tendency to curl
or roll together when dry. Hence the word library, and volume,
or rolled bark. The royal archives, or "house of the rolls," is
thus explained, (Ezra 6:1.) "Vellum," or dressed skins of beasts, appears
to have been next used, then linen and cotton, and as now put through chemical
process, these are the material in most common use at the present day.
Thus contemplating the symbol in the text, we may trace in our thoughts
the gradual advancement of this department of science and the mechanic
arts. The second stage of progress had been reached in John’s time, from
stone to the bark of timber. The "book" appears to have been of cylindrical
form, but whether in one piece or in seven separate pieces, revolving on
a common axis, it is not easy nor perhaps important to determine. It is
of much greater importance to know that the "book" is emblematical of the
decrees of God. This will appear by comparing Psalm 11:7, where we find
the same symbol employed to represent the record of covenant agreement
or stipulation between the Father and the Son, and to which our Saviour
appeals as evidence in his case. (Heb 10:7.) While the symbol may be safely
considered as involving all the purposes of God, it signifies here more
especially the following part of the Apocalypse, containing, as it were,
a transcript from the great original.—"Seals" are for security and secrecy.
Both may be included in the case. And indeed their being "seven" in number—a
number of perfection, would seem to confirm this two fold meaning. The
sealed book, symbolical of the decrees of God, comprehending all events
of all time, teaches us the doctrine expressed in plain words thus—"Known
unto God are all his works from the beginning of the world," (Acts 15:18.)
The complex symbol also teaches more forcibly than in words,—"My counsel
shall stand, and I will do all my pleasure," (Is, 46:10.) Some have suggested
a little change in the punctuation. Instead of placing the comma after
the word "side," place it after the word "within," the meaning would then
be, that the "book was written only on one side, namely on the side
within." We do not accept the suggestion. The reason is sufficient
for its rejection, that the material in the time of the apostle, was too
costly to leave one half of it blank; and here our divine Lord "speaks
to us of heavenly things" through the medium of earthly things with which
we are familiar.
2. And I saw a strong angel proclaiming with a
loud voice, Who is worthy to open the book, and to loose the seals thereof?
3. And no man in heaven, nor in earth, neither under the earth, was
able to open the book, neither to look thereon.
Vs. 2-3.—Proclamation is made by a "strong angel," the
Almighty Monarch’s herald to the universe, challenging all creatures to
the task of opening the seals. His "loud voice" reverberates thoughout
illimitable space, that all concerned might hear. The challenge is not,
"who is able?" but, "who is worthy?"—Who is "worthy," by
personal dignity, or distinguished and meritorious services, "to open the
book and to loose the seals thereof?" No response comes from any quarter
to break the solemn silence. The whole creation is mute. "Who hath known
the mind of the Lord? or who hath been his counsellor?" "O the depth of
the riches both of the wisdom and knowledge of God! How unsearchable are
his judgments and his ways past finding out!" (Rom 11:33,34.)—"And no man
in heaven," &c. The word "man" is in this place, as in many others,
an imperfect and inadequate supplement. In some places it is calculated
to mislead the "unlearned and unstable," as John 10:28,29, (in some copies,)
Heb 2:9. The former text, as supplemented by the word "man," contradicts
the apostle, Rom 8:39. The meaning here is obviously that no creature,—angel
or man, was worthy or "able" to "open the book." To holy angels, devils,
and the dead "under the earth," the purposes of God are as inscrutable
as they are to us, until they are revealed. (Eph 3:10, 1 Pet 1:12.)
4. And I wept much, because no man was found worthy
to open and to read the book, neither to look thereon.
V. 4—John understood by the symbol which he saw, that
its contents were of deep significance. A sanctified curiosity and anxiety,
more powerful than that of the Ethiopian eunuch, (Acts 8:34,) occupied
his soul. But the book is sealed and there is no visible interpreter! (Is.
29:11.) The "beloved disciple" is much affected. He has more than once
or twice "beheld the glory of God," and cannot but earnestly desire to
know more of his mind. "Hope deferred maketh his heart sick." He "wept
much." His covenant God "has seen his tears." He "will heal him," (2 Kings
20:5.)
5. And one of the elders saith unto me, Weep not
behold, the Lion of the tribe of Juda the Root of David, hath prevailed
to open the book, and to loose the seven seals thereof.
V. 5—From a quite unexpected quarter comes a hint! How
could John anticipate relief from such a source? "One of the elders" is
made the messenger of joyful tidings. As Aquila and Priscilla took to them
the eloquent Apollos, and "expounded unto him the way of God more perfectly,"
(Acts 18:26,) so one of the elders—one of the humble disciples was the
instrument of comfortable instruction to the aged apostle! The prophet
Daniel was similarly affected by a partial exhibition of the same important
events, but his anxiety to know the meaning of the vision, though allayed,
was not fully gratified, as that of John. (Dan 12:8,9.) "Go thy way, Daniel,
for the words are closed up and sealed." The desire of the best of God’s
people to know his purposes may be sometimes excessive, as exemplified
by the disciples of Christ, (Acts 1:7.) "It is not for them to knew the
times and the seasons which the Father hath put in his own power." So much,
however, is revealed as may be necessary to their present support and comfort,
and the rest they "shall know hereafter," (John 13:7.) But as the events
involved in the secret purpose of God, were concealed from Daniel, because
not to be evolved till near "the time of the end" so in John’s time, when
as in Abraham’s ease, "the time of the promise drew nigh"—the time was
approaching when the interests of God’s people would be greatly affected
by these events, it became needful that the book should be unsealed and
its contents made known. "The time was at hand." Accordingly, John is exhorted
by the elder to dry up his tears, for to the unspeakable joy of himself
and of the whole creation, the announcement is made,—"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." Here our attention is called away
back to the famous prophecy of dying Jacob, (Gen 49:9,10,) and also to
the subsequent and concurrent declaration of the evangelical prophet, (Isa
11:1,10.) Christ is the "Lion of the tribe of Judah" in reference to his
human nature, "for it is evident," from the inspired tables of his geneology,
"that our Lord sprang out of Judah," (Heb 7:14,) and it is no less evident
that he us the Root of David, in respect to his divine nature, (John 1:1,3,
Isa 9:6, 1 Cor 15:47.) The "one Mediator between God and men," partaking
of the nature of each party, is "worthy"—alone worthy, by reason of personal
dignity, to "open the book." It is also to be noticed that worthiness
is not his only qualification. In view of the challenge published,—"who
is worthy?" the answer is, this champion "hath prevailed!"—Isaiah
saw him in vision, victorious over enemies—"travelling in the greatness
of his strength," (Isa 63:1.) To his personal worthiness is to be
added the unrivalled merit of his achievements in conflict with hostile
powers, (Gen 3:15, Isa 53:12, Col 3:15.)
6. 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 had been slain, having seven horns and seven eyes, which are the seven
Spirits of God sent forth into all the earth.
V. 6.—In this verse we have the Lord Jesus Christ introduced
to the view of John and the intelligent universe in his sacerdotal or priestly
office, "a lamb, as it had been slain." In the order of nature and of merit,
his priestly office precedes his prophetical and kingly offices. This is
evident from the position which he occupies in relation to the throne and
royal retinue. He stands in the attitude of a priest "in the midst of the
throne and of the four animals," etc. As seen here, our Saviour does
not sit on the throne. He appeared in a standing posture. His position
was obviously before the throne. As the priestly function required,
he stood nearest to the object of worship, between the ministers and the
throne,—in the inmost circle. There he exhibited the scars received in
war, the wounds made by the sword of divine justice, (Zech 13:7,) the holes
in his hands and side by the nails and soldier’s spear. (John 19:34, 20:20.)
This "Lamb slain,"—typified by all the spotless lambs offered in sacrifice
by divine appointment from the time of Abel, had been marvellously restored
to life, as no other victim had ever been. (John 10:18, ch 1:18.) The "seven
horns and seven eyes," symbolize the power and wisdom of the Mediator.
"It pleased the Father that in him should all fulness dwell." (Col 1:19.)
He "giveth not the Spirit by measure unto him." (John 3:34, Heb 1:9.) Christ
was privy to all the purposes of has Father, (John 5:20,) and the extent
of his knowledge is limited in him as Mediator, only by the authority
and will of the Father. "Of that day and that hour . . . knoweth no man
. . . neither the Son." (Mark 13:32.) The same interesting and important
truth is taught by the Father’s holding the book, in his hand, as also
in plain words, (ch 1:1,)—"the Revelation of Jesus Christ which God gave
unto him." "No man knoweth the Father but the Son." (Matt 11:27.) In office-capacity
the Lord Christ is qualified to unfold and execute the decree of God (Ps
2:7,) as more fully appears in the following part of the book.
7. And he came and took the book out of the right
hand of him that sat upon the throne.
V. 7—The Lord Jesus approaches his Father’s throne to
receive the roll. And with the prophet we may ask,—"Who is this that engaged
his heart to approach?" (Jer 30:21.)—With all who are honored to surround
the throne, we may joyfully answer in the words of the Psalmist,—It is
the "Lord, strong and mighty in battle." (Ps 24:8.) "He took the book."—This
action symbolically signified the authoritative commission given by the
Father and received by the Mediator to proceed in the execution of the
divine decree, and in discharge of his threefold office as prophet, priest
and king,—especially and more formally his prophetical and kingly offices.
8. And when he had taken the book, the four beasts
and four and twenty elders fell down before the Lamb, having every one
of them harps, and golden vials full of odours, which are the prayers of
saints.
V. 8—No sooner does the "Lamb take the book," than all
spectators are apprized of the act, and instantly give expression to their
confidence and joy. Among all the worshippers before the throne, the "four
animals" take precedence, and lead by their own example as before. (ch
4:9.) "They gave glory" etc., to God creator, as in the person of
the Father, and now in the presence of the Father’s manifested glory, they
prostrate themselves before the "Lamb," in obedience to the Father’s command,
"That all men should honor the Son, even as they honor the Father." (John
5:23.)—The "four and twenty elders,"—the representatives of all the children
of God, cordially join the ministry in these acts of solemn worship. Some
of the furniture employed in the temple worship, is here introduced, to
harmonize with the rest of the symbolic scenery. "Harps and golden vials"
signify praise and prayer. Our modern advocates for instrumental music
in God’s worship, to be consistent, must associate with the "harps," the
"incense-cups" and the "golden altar" for all belonged alike to the service
of the temple. Even in the time when such "vessels of the ministry" were
in use with divine approbation, the Psalmist had greater clearness,—more
evangelical conceptions of the temporary use of those "beggarly elements
whereunto many desire again to be in bondage" than, they seem to have.
(Gal 4:9.) He knew, even then, that "incense and the evening sacrifice"
represented spiritual worship. (Ps 141:2.) Others there are, who question
whether Christ as Mediator be the formal object of worship? While
they acknowledge his supreme deity as God equal with the Father, they are
in doubt on his assuming human nature, whether, "as such, he is the object
of worship!" Such doubts are groundless, as unanswerably shown in this
place, and in many others, such as John 20:28; 21:17; Ps 45:11; 97:7; Heb
1:6. All these worshippers appear to know that the nature of the altar
at which they worship determines the kind of oblations to be offered namely,—"spiritual
sacrifices, acceptable to God by Jesus Christ." (1 Pet 2:5.)
9. And they sung a new song, saying, Thou art worthy
to take the book, and to open the seals thereof for thou wast slain and
hast redeemed us to God by thy blood out of every kindred, and tongue,
and people, and nation;
10. And hast made us unto our God kings and priests, and we shall reign
on the earth.
Vs. 9,10—"They sung a new song." They all agreed in the
matter, as well as in the divine object of worship. "Now will I sing to
my well beloved a song of my beloved touching his vineyard." (Isa 5:1.)
Agreed as to the object and matter of the song none is silent in Immanuel’s
praise,—no select choir, not one who worships by proxy. Such
belong to a different fellowship. This is the "song of the Lamb," which
joined to the "song of Moses," constitutes the whole of the "high praises
of the Lord," leaving no place for the vapid, empty, bombastic, amorous
and heretical effusions, of uninspired men, whether of sound or "corrupt
minds."—The burden of the song is the same as the "Song of Songs" and the
forty-fifth Psalm,—"Christ crucified,"—Christ glorified, "the praises of
him who hath called them from darkness into his marvellous light." The
key-note among them all is the work of redemption. "Thou hast redeemed
us to God by thy blood,"—us, and not others in the same condition. Others
may talk of a ransom that does not redeem but these dwell with emphasis
upon the price and power that brought them "out of every kindred, and tongue,
and people, and nation." This happy and joyful company never conceived
the idea that, in order at once to vindicate Jehovah’s moral government
and give the most impressive demonstration of his opposition to sin, he
subjected his beloved Son to untold sufferings, which should be equally
available by all his enemies, but specially intended for none in particular!
They never imagined that their adorable Creator was under a natural necessity
of "seeking the greatest good of the greatest number," that he might thereby
escape the just imputation of partiality. Such impious conceptions
imply distributive injustice on the part of God, when he "spared not the
angels that sinned, but cast them down to hell." (2 Pet 2:4.) Neither man’s
chief end nor God’s is the happiness of creatures,—no, neither in creation
nor redemption, as is clear to unsophisticated reason, and plainly determined
by the Spirit of God. (See ch 4:11, Isa 43:7,21, Eph 1:12.) The manifestation
of his own perfections,—his own glory, is the highest and ultimate end
of Jehovah in all his purposes and works. "The Lord hath made all things
for himself." (Prov. 16:4, Rom 11:36.) Now, if the Lamb has redeemed the
whole human family, as some affirm, then it will follow that all must be
saved, or Christ died in vain, in reference to them that are lost and besides,
the "Judge of all the earth" would be chargeable with exercising distributive
injustice, in exacting double payment, first from the Surety, and then
from the sinner! "That be far from God." "He is just and having salvation,"—"a
just God and a Saviour." (Zech 9:9, Isa 45:21.) As there can be no liberty
without law, so there can be no mercy without justice, though there may
be "justice without mercy." (James 1:25, 2:13.) This worshipping company,
the representatives of the universal church, ascribe their redemption to
the blood of Christ. It is their declared faith that pardon is grounded
on atonement, that "without shedding of blood is no remission." (Heb 9:22,
Lev 17:11, ch 1:5.) They believe, moreover, that as the obedience of Christ
unto death, his doing and dying, is an adequate satisfaction to law and
justice, so by compact between the Father and the Son, his penal sufferings
avail the believing sinner for pardon. Thus it is, that "if we confess
our sins, he (God the Father,) is faithful and just to forgive us
our sins." (1 Jno 1:9.) This doctrine the apostle, as the mouth of the
whole church, had already avowed (ch 1:5,6,) and now again we have it repeated
and incorporated in the song of praise. Thus, while "Christ crucified is
to the Jews a stumbling block, and to the Greeks foolishness," to them
who are saved this humbling doctrine is "the power of God and the wisdom
of God." (1 Cor 1:24,25) God’s glory and the saints’ honor and felicity
equally spring from the slaying of the Lamb. These good things the blood
of Abel’s sacrifice spake in type soon after the fall and here we have
the same things proclaimed as the faith of all believers (Heb 11:1.)
By this blood they are consecrated a "royal priesthood"
to offer up spiritual sacrifices, and there is a period in the world’s
eventful history, when they shall "reign on the earth." Of the nature of
this reign there are two views entertained. That of the Millenarians,
under the supposed corporeal presence of Christ, which is too gross,
after the manner of carnal Jews the other too refined and remote,
after the manner of carnal Christians, who "will not have this man to reign
over them,"—except in the church. Such Christians come very near
the views and sentiment of those who exclaimed—"Not this man, but Barabbas."
(John 18:40.) Of the nature of Christ’s royal dominion we will have occasion
to treat in other parts of the Apocalypse, but we take occasion to remark,
that his kingly office is formally and meritoriously founded on the efficacy
of his sacrifice. "Thou art worthy, for thou wast slain."—That the saints
shall "reign in glory" in company with their Saviour is a precious scripture
truth, but it is not the truth taught in the words,—"we shall reign on
the earth." This is not the place to enter on a full discussion of
the doctrine here avowed, yet the following may be adduced as part of the
warrant of this doctrine (Dan 7:27; Rev 20:4.)
11. And I beheld, and I heard the voice of many
angels round about the throne, and the beasts and the elders and the number
of them was ten thousand times ten thousand, and thousands of thousands;
12. Saying with a loud voice, Worthy is the Lamb that was slain to receive
power, and riches and wisdom, and strength, and honour, and glory, and
blessing.
Vs. 11,12—Here we have the concurrence of holy angels,
as seen by John in vision, with all the redeemed in acts of solemn worship
offered directly to the Lamb.—"Many angels," how many? Some divines have
actually attempted, by arithmetical rules, to compute the number! Such
employment may amuse, but it cannot edify. The definite here mentioned
for indefinite numbers, may be easily computed, (as in Dan 7:10, Ps 68:17;)
but still we would labor in vain "to find out the account," for we are
expressly told that they are "innumerable." (Heb 12:22.) Like the ransomed
children of Adam, they are "a great multitude which no man can number."
(ch 7:9.) Why then attempt that which the Holy Spirit has pronounced impossible?
"Vain man would be wise." It is of much more consequence for us to contemplate
their position, relations and employments. Their position is "round
about the throne," beholding the "Lamb as it had been slain." The law of
their creation could not reveal to them this object of adoration. That
they may know their duty to the Mediatorial Person as their moral Head,
it is requisite that they be directed by a new revelation. Accordingly,
we find a "new commandment" issued from God the Father expressly to them.
(Ps 97:7; Heb 1:6.) "Worship him, all ye gods," that is, "Let all the angels
of God worship him." By the development of the eternal counsels of God
in his dealings with the church, these "principalities and powers in heavenly
places," discover with adoring wonder more and more of the "manifold wisdom
of God." They stoop down, as it were, "to look into this" mysterious
economy, (Eph 3:10,11; 1 Pet 1:12.) They are humbly but intensely desirous
to discover still more of "the hidden wisdom which God ordained before
the world unto the glory" of their fellow worshippers. (1 Cor 2:7.) Such
is their position.—They are related to the Lamb as his subjects by the
Father’s grant and command. "He (Jesus)is gone into heaven . . . angels
. . . being made subject unto him." (1 Pet 3:22.) They are also related
to the "elders" and "animals," the members and ministers of the church.
Said one of them to John,—"I am thy fellow servant." (ch 19:10.) Angels
are not ashamed to call them "fellow servants," whom the Lord Jesus "is
not ashamed to call his brethren." (Heb 2:11.) As the "four animals" are
nearer the throne than the "elders," so are the "elders" nearer the throne
than the angels. These are ranged, in John’s view, in the outside segment
of the circle. All the redeemed, ministry and membership, are "nearer of
kin" to the Lamb than angels are. "He took not on him the nature of angels,
but he took on him the seed of Abraham." (Heb 2:16.) All believers are
"members of his body, of his flesh and of his bones." (Eph 5:30.) He has
highly advanced human nature, by taking it into real and indissoluble union
with his divine person. This is the special ground of nearness and intimacy
between Christ and his brethren. And O, how ought we to emulate holy angels
in adoring this precious Redeemer! "He loved the church and gave himself
for it," (Eph 5:25,) and he loved and gave himself for every member of
the church (Gal 2:20.)
The employments of this innumerable company of angels,
besides "ministering for them who shall be heirs of salvation," (Heb 1:14,)
consist much in admiring contemplations of the glory of the "Lamb slain,"
and in ascriptions of praise to him who is "worthy to receive power," etc.
In this they cordially harmonize with the redeemed, whose delightful exercise
is "to show forth the praises of him who hath called them out of darkness
into his marvellous light:" (1 Pet 2:9:) and all the honor, thus ascribed
to the Mediator by both classes of worshippers, is intended to terminate
ultimately on the person of God the Father. (Phil 2:9-11.) The Father "has
committed all judgment unto the Son, that all men," yes, and all angels,
"should honor the Son, even as they honor the Father." (John 5:22,23.)
13. And every creature which is in heaven, and
on the earth, and under the earth, and such are in the sea, and that are
in them, heard I saying, Blessing, and honour, and glory, and power, be
unto him that sitteth upon the throne and unto the Lamb for ever and ever.
14. And the four beasts said, Amen. And the four and twenty elders fell
down and worshipped him that liveth for ever and ever.
Vs 13,14—In addition to angels and men, we have here
enumerated "every creature" in the whole vast universe, co-operating in
the worship of the two Divine Persons as associated in concerting and executing
the plan of redemption. Thus the "host of heaven" and all inferior creatures
according to the several capacities unite in ascribing "blessing, and honor,
and glory, and power, unto him that sitteth upon the throne, and unto the
Lamb for ever and ever." And we may say with Nehemiah,—They are both "exalted
above all blessing and praise." (Neh. 9:5.) Fallen angels and reprobate
men are excluded, from the nature of the case, and by the unalterable laws
of the moral government of the Most High, from any participation in this
service (Ps. 110:1; 1 Cor. 15:24,25; Luke 19:27.)—Can any one who denies
the supreme deity of the Lord Jesus, or who refuses to worship him, over
join the society of these worshippers? Or, supposing the possibility of
their admission, could they be otherwise than miserable? O the "blasphemy
of them who say they are Jews!"—This is one of the sublime doxologies framed
by the Holy Spirit, for the use of all creatures on special occasions,
but not to be abused by "vain repetitions" as by Papists and Prelates.
The like specimens of the "high praises of the Lord" we have in Ps 69:34.—As
the three ranks of worshippers here presented in vision to John, beautifully
harmonize in holy exercises, each in its appropriate sphere, so the "animals
and elders,"—the rulers and ruled of the church, take precedence of all
others in acts of solemn worship, and also close the solemn service, saying,—"Amen."
The "sealed book" being delivered by the Father into the
possession of the Mediator, the whole creation awaits with confidence and
joy the development of the counsels of God, as they may affect the destinies
of his redeemed people. The "Lamb has prevailed to open the book," and
his established character is sufficient guarantee for success in accomplishing
the responsible work assigned him by his Father. This feeling of confidence
is expressed by the worshippers, not only by the master of their praise,
but also by the closing word, "amen," which word is expressive of their
"desires and assurance to be heard."
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