The Fifth Chapter
The stage being built in the fourth chapter, and the chorus consisting of the church, being set; here begins the prologue, such as for elegance and stateliness was never heretofore invented: 1, Here is a book sealed, presented in his hand who sits on the throne, containing God’s decrees to be executed until the day of judgment; and, 2, Here is a proclamation, made to all creatures, to find out one worthy to open it; but, 3, None such were found in heaven or earth; (v. 3:) Wherefore, 4, John weeps, thinking there would be an end of his visions, and that he must put up his pen, v. 4: In this strait, 5, Christ comes and undertakes to open this book, and to fulfil all its decrees: at this, 6, The chorus fall down and worship; v. 8.
VERSE i. — This “book, written within and. on the backside, and sealed with seven seals” is not the scriptures generally, but a volume of the a flairs of the world and church, and of God’s
REV. V. 1, 2.] THE SEALED BOOK. 557
decrees about them: for on opening each seal is seen a vision, containing the matter of the ensuing vi. vii. viii. and ix. chapters; and when the seals are all taken oft”, (c. x. 8,) John is bid to eat the book, that he might prophesy again the other part of this prophecy: It is therefore this Revelation, and the government of the world and of the church, therein set forth, which Christ by taking the book, undertakes to man age, perform, and execute; see c. i. 1. Whereupon,
VERSE u. — “A strong angel proclaims, Who is worthy lo loose the seals of this book” &c. The use of the seals is not here simply to shew, that the matter cannot, be known, (as in Dan. xii. 4;) but to set out the glory of Him who only was “able to take the book and loose the seals” &c. God causes a general proclamation to be made to all creatures, (as Saul did, promising rewards for some noble service, 1 Sam. xvii. 25 — “27,) by “a strong angel,’’’ whose voice might reach to all; in order, 1st, To stir up strongdesires in John and all who read this prophecy, to search into its meaning, to which there was an exhortation, and also an exciting promise, c. i. 3. 2ndly, To set out the weakness of the creature, that the honor of Christ might the more appear, in that he only can do this: God thus endears mercies to us, as he did a wife to Adam, by first bringing all creatures to him, that so he might see that there was not a meet help for him among them all: So in the work of salvation, God lets the soul try all means, duties, helps, &c. and then brings it to Christ, that his power may appear: he first lets the world try what their wisdom could do, and then sends the foolishness of preaching to save them that believe, 1 Cor. i. 21, 25. Now that no creature can satisfy for sin, is proved to the glory of Christ, in that none but he can even open this book, much less redeem us, v. 9. N.B. We must learn to renounce all kings, priests, and prophets, except CHRIST; and to say to all creatures” I will be saved by none of you:” Were the work of redemption yet to be done, and should God make this proclamation, “Call a council, and find me out a party able and suitable for the purpose of redemption;” how should we howl and weep as undone, none being found: and after trying what we could do for ourselves, suppose God should sot out Christ at last, as able to save to the utmost? but he would not thus put us to the non-plus, and therefore took another course, commending his love the more by finding out Christ, and speaking to him to die for us, so doing the work of redemption to our hands. “Who is worthy ‘“”’ it is not simply an act of power, but of authority by worth, to break open the seals: so it was the worth of Christ’s person that put the value on his satisfaction. else in the act of “opening (he book,” a mere creature might have had as much habitual grace, and performed as much duty; but personal worth carries it, as in Heb. vii. 2fi.
558 THE BOOK OPENED ONLY BY [REV. V. 3 — 6.
VERSE in. — “None were found worthy” (neither angel, man, devil, nor spirit, were able,) “to open the book, neither to look thereon” so as to understand it, for John saw it, v. 1. Now to loose the seals and to open the book, is not simply to know God’s mind in his decrees, but to make the vision of them to John, and to execute and fulfil them in their times; (as men take a commission, not only to look on it, but to fulfil it:) which being sealed, the purport of the proclamation is, Who is able to be God’s commissioner herein? so c. vi. 1: and still as the Lamb opens every seal, John is shewn what shall be done by him that hath eyes of providence, and horns of power; and who is a lion’s whelp and an old lion, and a sceptre and a law-giver, (Gen. xlix. 9, 10,) to take God’s laws from him, and to see them kept by an executive, and not merely a legislative power.
VERSE iv. — “And I wept much;” in despair of seeing the visions for which John was called up to heaven: this check was to set off’ the mercy, to try his heart, and to render his joy greater. N.B. The greatest mercies may have the greatest stops, even to hopelessness; as often in the first work of conversion, and in other great works.
VERSE v. — Here John is gradually comforted; first, by a bystander endeavouring to uphold his heart; and v. 6, by the sight of the Lamb; as Job, (xlii. ),) first “heard of God by the hearing of the ear, and then his eye saw him.” So God first lets fall something giving the soul hopes of Christ, (thus to draw it patiently to wait,) and then shews it Christ himself, who is here diversely expressed, First, As “T7ie root of David” (Isa.xi. 10, 14,30,) as well as “the branch” (Mai. iv. i,) being David’s Son and Lord also, the root being the first-bora, as Rom. viii. 29; Ps. lxxxix. 27; Col. i. 15; Eph. iii. 15. Secondly, As “The lion of the tribe of Judah” (Gen. xlix. 9,) so called because, 1st, out of Judah came all the worthies and lion-like men, (2 Sam. xvii, 10.) 2dly, Judah had the kingdom under the emblem of “the lion among beasts;” and therefore also he was both sceptre-bearer and legislator. 3dly, Judah took the prey, as Joshua, Caleb, &c. took the land, and then couched, (Num. xxiii. 24; 1 Kings iv. 20, 21;) so Christ having led captivity captive, sits down quietly in heaven, couching and lying in wait, till he sees opportunity to avenge the enemies of his church; when he shall appear as an old lion roused, suddenly leaping on his prey; especially in the latter days, “when the gathering of the people shall be to him:” Gen. xlix. 10: and so in Mich. v. 2,8, the kingdom and conquest of Christ is set forth in the calling of the Jews, as also in Christ’s birth. Now that kingdom is the scope of this book.
VERSE vi. — “And in the midst of the ciders stood a lamb as it had been slain,” &c. John had heard of Christ as a lion, but
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he sees him as a lamb: so many a poor soul is afraid of him, till it comes to see him and be acquainted with him: but in the end he will be found to be a lamb with seven eyes, to run to and fro through the earth for the good of his saints; and with seven horns, to defend them, and to butt his and their enemies. Well may we wonder at and praise this mixture in him of kingly courage and strength as a lion, and also of priestly meekness as a lamb slain, who stood “in the midst of the throne” nearer than the four beasts who stood between the throne and elders; he being mediator between the church and God. “As it had been slain ,-” as if but yesterday newly slain, his blood perpetually remaining fresh; yet only as slain, because not remaining dead but alive, as c. i. 18. “Stood a lamb” ready to help; as Stephen saw him ready to receive his spirit: it shews also his readiness to intercede: “Having seven horns” of power, to push therewith, (as in c. xvii, 12;) and thereby to open the seven seals, and also to fulfil the sound of the seven trumpets, and to empty the contents of the seven vials. Antichrist hath but two horns; and though his kings have ten, yet Christ is king of kings, and stronger than that roaring lion, whom they fear together. “And seven eyes, which are the seven Spirits of God sent forth into all the earth:” These are not the Holy Ghost’s gifts of grace, but eyes of providence, (as in Zech. iv. 10,) and imply the perfection of Christ’s knowledge to order all affairs on earth, and to discern and guide all for his church’s good; as in 2 Chron. xvi. 9: his human nature is the instrument of all God’s power; all must pass through his hands; all works of providence go through his view: he knows whatever is done in the whole world. Now Christ is specially in this chapter represented as a lion and a lamb; 1st, To keep up the Old Testament language; 2dly, In reference to the work of redemption by the price of his blood, and by the power of his conquest, v. 9; 3dly, As the opener of this book and the executor of it’s contents; for 1, He must die for it, seeing each revelation to us cost him the same price as our salvation; for our sins else would have hindered the opening of God’s counsels to us, which as a slain lamb he is worthy to reveal, v. 9. 2, As a lion he needed courage to encounter God’s wrrath, and by breaking through a consuming fire to approach his throne and take the book: “Who is this that engaged his heart to approach unto me?” (Jer. xxx. 21;) no angel durst presume to come so near to God. 3, As a lion he needed to overcome death, rising again to execute what is written in this book. A lion is said to sleep the first three days from his birth, after which being roused by the roaring of the old lion he sleeps the least of any creature: so Christ rose by the power of the Father, to sleep no more. 4thly, Being risen, this lion of the tribe of Judah, who is the law-giver, (Ps. Ix. 7,) as God’s commissioner to execute his decrees, is also a lamb with seven horns and eyes, to fulfil what he pro-
560 UNIVERSAL UOXOLOGY [llKV. V. 7, 8.
phesies, and to open the seals, and to blow the trumpets, and to pour out the vials. God gave Christ the platform of occurrences to come, and power and wisdom to order their accomplishment. As both lion and lamb, he is both king and priest, and makes us so too; yet he governs with lamb-like quietness, as well as with lion-like force; and all by a promised succession from Judah and David, here therefore mentioned: In a word;” The root of
price
Judah” shews the power whereby he conquers, obtains, and possesses it.
VERSE vn. — This heavenly chorus or company here, when they once see Christ “Come and take the book out of the hand of him that sat upon the throne” so undertaking the accomplishment of this prophecy, (the conclusion of which is his instalment into his kingdom,) shout out beforehand, saying, “We shall reign on earth,” (v. 10,) looking on all that was to precede his kingdom, and come between it and his vision, as already done; and having chiefly in their eye this kingdom to come.
VERSE vm. — Hence to the end of the chapter is a doxology or praise for the Lamb’s taking the book; which song consisteth of four parts, as sung by four companies: 1st, The elders and beasts, representing the church upon earth, begin to raise the song, v. 8. •2dly, The angels join their voices, v. 11. 3dly, The creatures come in also, v. 13. 4thly, The beasts close all, saying, “Amen,” v. 14. N.B. 1, The sons of men are the most eminent praisers of God, being leaders in the choir and concluding the heavenly song; for redemption is the highest of God’s works, and concerns men; though angels follow also and join in praising him for it too, and all creation besides: Therefore we should bless God for his mercy and goodness to others, as do angels for us, whose highest grace it is to praise God for that redemption in which they are not personally interested; how much more then should we bless God in a sense of our own iutereset, to raise our hearts a degree higher still, as in v. 9, 1 0. The praisers are described as having harps and golden vials, in allusion to the Levitical service, where they had musical instruments and incense in bowls and vials, called “the bowls of the altar,” Zech. ix. 15; xiv. 20: By these are signified prayers and praises, Ps. cxli. 2. and songs of spiritual melody in the heart, Eph. v. 19: Indeed the odour here is interpreted as “the prayers of the saints” whose hearts are “the golden vials” having faith more precious than gold, (1 Pet. i. 7,) which is the spring of all their prayers: and also their harps are their hearts, Sursum Corda Sursum Chorda: Moreover “every one” is said to have harps; for in public worship all should join; the little strings go to make up a concert, as well as the
RKV. V. 9, 10.] TO THE LAMB SLAIN. 561
great; though we have but little grace, yet would not God’s worship be complete without us: The Papists hence argue from these odours, that the saints in heaven offer up the prayers of the saints on earth; but this company here are the church of men on earth; and besides, they offer not the prayers of others, but their own; for themselves make the new song, and the benefit they praise God for therein, is their own, “Thou hast redeemed us to God by thy blood:” therefore “the prayers of the saints,” are only John’s interpretation, that these were saints, and that their odours were prayers.
VERSE ix. — “And they sing a new song.” 1st, When David had a new occasion in a further degree to praise God, he saith, “I will sing a new song,” Ps. cxliv. 9; so here there was a new occasion given. 2dly, It is called a new song, in opposition to that of the Old Testament; as Christ’s “new commandment,” (John xiii. 3, 4,) of the gospel, is opposed to that of the law. In c. iv. 11, these elders had sung the creation-song, but here they sing the redemption-song. 3dly, The “new song” is here sung; for their eye was on the “new Jerusalem,” where is Christ’s and the church’s kingdom, (“for we shall reign on earth,” v. 10;) “all things are made new,” (c. xxi. 5;) and for the instalment of the new king, there should be “a new song,” Ps. xcvi. 1, 10, 13: even as we should frame new matter of praise, and have fresh affections, upon every new occasion; and should bless God both for our creation and for our redemption; taking in the mention of old blessings when we give thanks for new, like the good scribe, “bringing out of his treasures things new and old,” Matt. xiii. 52. The matter of this song is praise to the Lamb, for “Thou art worthy” (in answer to v. 2, “Who is worthy?”) even thou only, “by whom and for whom are all things,” Col. i. 16; and “Worthy is the Lamb” to be praised, for his dying to redeem us and make us priests, and for his rising as one who was slain, to make us kings, v. 10; (see Rom. xiv. 9;) “For thou wast slain, and hast redeemed us to God by thy blood, out of every kindred and people and nation:” Whence, N.B. 1, That Christ’s blood was paid as a price to God for the purposes of our redemption, see 1 Cor. vi. 20; 1 Tim. ii. 6: yet, 2, Christ hath not redeemed all men, but some out of every nation, &c. 3, Christ’s worthiness to receive the book, because he was slain, should make the Revelation the more prized by us, as a special fruit of his death; before which, we have his own word for it, that he knew not the day of judgment, Mark xiii. 32.
VERSE x. — “And hast made us unto our God kings and priests, and we shall reign on the earth:” because Christ is the Lion-lamb we shall reign on earth as king-priests; the consideration of which latter-day glory of the church, comforted the saints of old; and how peremptory are they, “We shall reign!” in the faith of which they are confirmed by Christ’s undertaking to accomplish
2 P
DOXOLOGY OF THE ANGELS AND ALL. [REV. V. 11 — 14.
all; whereof this is the issue, being the end and scope of the Revelation, and the conclusion of this book, when the seals are off, and the contents fulfilled.
VEP.SE xi. — Introduces the other company of angels and their song; who, 1, For their number, are “tenlhousand times ten thousand and thousands of thousands” as in Dan. vii. 10. (N.B. God hath another world of rational creatures, which we see not; what a story then will the latter day produce! and what need we fear, where there are so many for us, and all our guardians too? 2 Kings vi. 16, 17, Heb. i. 14.) ‘2, For their station, they are behind the elders, yet “round about the throne” having all in a ring, and being as the queen’s guard, Ps. xxxiv. 7.
VERSE xu. — Is the song itself, wherein Christ is hymned, 1, As worthy, by purchase as well as by inheritance, for “worthy is the Lamb that was slain” 2, As he hath seven horns and eyes, so he hath a seven-fold praise. 3, To express their strong desires to give him due praises enough, they heap up many good things, of which they pronounce him worthy. 4, None is worthy to be universal king but Christ the Lion-king; angels were top-heavy of their glory and reeled out of heaven, but Christ hath the God-head to poise him. The seven excellent things attributed to him are: “Power” or authority over all, John xvii. 2: “Riches” or possession of all the creatures, 2 Cor. viii. 9: “Strength” joined to his authority; whereas other beings are personally no stronger than other men, but Christ hath seven horns, and can work anything: “Wisdom” as large as his power and dominion; whereby he knows all God means to do, and sees all with his own, and not like earthly kings, with others’ eyes: “Honour” respects what all creatures bring in to him, Phil. ii. 10: li Glory” is his own personal excellencies, as “the brightness of the Father’s glory,” (Heb. i. 3,) and all that his Father gives him, as sitting at his right hand and governing with him, till he come again in glory to judge the world: “Blessing” respects the glory given him by his saints, for his special goodness to them: devils honour him; but they only bless him whom he blesseth first.
VERSE xm. — “And every creature” in its kind, is here introduced so worshipping Christ, (Phil. ii. 10, 11,) because when his kingdom is set up, they shall be renewed and delivered into a glorious liberty. A’./?. The church of men began the song, and the same continue it as containing their mercy, and the instauration of their king; and the more should they be stirred up, seeing all creatures, with so much concord, therein united.
VERSE xiv. —” And the Jour beasts said, Amen. The officers beginning and ending, and with them the elders joining. The Amen seems an ordinance for closing the worship, as in 1 Cor. xiv. 16. I now come to
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