Revelation · Chapter 5

V. 1. 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.

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.

Verse 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 Revelation 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 (Ezekiel 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.

Verse 1. I saw in the right hand of him that sat on the throne, a book, a large staff, with seven sheets of parchment written on both sides, and at the last coil of each parchment, a seal was fixed, with strings appended to the seals. These indicated secresy, and that no man must open the book without power and authority. This book, arcana Dei, contains the secrets of God’s counsel and love to his church and people. It demonstrates a God enthroned in Zion, and encouraging her in all her severe conflicts with the dragon, the beast, the false prophet, and the harlot church.

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

The Book and unaccepted challenge, 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.

V. 2. And I saw a strong angel-This proclamation to every creature was too great for a man to make, and yet not becoming the Lamb himself. It was therefore made by an angel, and one of uncommon eminence.

Verse 2. A strong angel] One of the chief of the angelic host. Proclaiming] As the herald of God.

To open the book, and to loose the seals] To loose the seals that he may open the book. Who can tell what this book contains? Who can open its mysteries? The book may mean the purposes and designs of God relative to his government of the world and the Church; but we, whose habitation is in the dust, know nothing of such things. We are, however, determined to guess.

Verses 2, 3. And I saw a strong angel, &c. — I beheld in my vision an angel of chief power, as attendant upon the heavenly court, making proclamation, with a strong audible voice, to every creature; a proclamation too great for a man to make, and yet not becoming the Lamb himself, and therefore made by an angel, and one of uncommon eminence. Who is worthy to open the book, &c. — Is any being able and fit to reveal and make known the counsels of God registered in this book, and to bring them into execution? And no man — Greek, oudeiv, no one, no creature; no, not the Virgin Mary herself; in heaven, nor in earth, neither under the earth — That is, none in the universe; for these are the three great regions into which the whole creation is divided; was able to open the book — To declare the counsels of God; neither to look thereon — So as to understand any part of it.

2. Strong angel—Personal physical vigour is implied in the word strong, as in Revelation 10:1; 18:21. The present angel is strong, as being herald and challenger for God. Who is competent to break the seals that Jehovah has stamped? Who may reveal the secrets of the future, “which the Father has reserved in his own power?” Acts 1:7. Dusterdieck’s statement, that as the seven trumpets spring from the seventh seal, and the seven vials from the seventh trumpet, so the Apocalyptic revelation is at first all enclosed in the seals, is nearly true. But the sixth chapter is not in the real series, but a contrastive picture without, and over against, the seals. And as this strong angel is without the real series, so the parallel strong angel of chapter x is outside the series, both being one of the personal managers of the panorama. And as the challenging question of this verse dimly suggests Michael, so Gabriel seems suggested by Revelation 10:1; where see note. A loud voice—Which (next verse) was so loud and strong as to peal through heaven and earth. Who is— This may be an allusion to the name Michael, which signifies, Who is like God? Worthy—If force could have torn up the divine seals, the strong angel who issues the challenge might, perhaps, have accepted the task. It was, however, the highest worthiness, desert, dignity, alone which could presume to open the divine seals of futurity.

V. 3. And none-No creature; no, not Mary herself. In heaven, or in earth, neither under the earth-That is, none in the universe. For these are the three great regions into which the whole creation is divided.

Was able to open the book-To declare the counsels of God. Nor to look thereon-So as to understand any part of it.

Verse 3. And no man] oudeiv. No person or being. In heaven] Among all the angels of God.

Nor in the earth] No human being.

Neither under the earth] No disembodied spirit, nor any demon. Neither angels, men, nor devils, can fathom the decrees of God. Neither to look thereon.] None can look into it unless it be opened, and none can open it unless the seals be unloosed.

Verses 2, 3. And I saw a strong angel, &c. — I beheld in my vision an angel of chief power, as attendant upon the heavenly court, making proclamation, with a strong audible voice, to every creature; a proclamation too great for a man to make, and yet not becoming the Lamb himself, and therefore made by an angel, and one of uncommon eminence. Who is worthy to open the book, &c. — Is any being able and fit to reveal and make known the counsels of God registered in this book, and to bring them into execution? And no man — Greek, oudeiv, no one, no creature; no, not the Virgin Mary herself; in heaven, nor in earth, neither under the earth — That is, none in the universe; for these are the three great regions into which the whole creation is divided; was able to open the book — To declare the counsels of God; neither to look thereon — So as to understand any part of it.

Ver. 3. No man in heaven, nor in earth, neither in hades or under the earth, was able to open the book. This taught all created intelligences to feel their ignorance and inability, and to worship Him who has a name above every name.

3. No man—The word man is not in the Greek, and is a most unauthorized limitation. No one, whether man, spirit, demon, angel, or archangel, in heaven, earth, or under the earth, dared answer the all-pervading voice. Neither to look thereon—That is, to inspect its rolled-up pages.

V. 4. And I wept much-A weeping which sprung from greatness of mind. The tenderness of heart which he always had appeared more clearly now he was out of his own power. The Revelation was not written without tears; neither without tears will it be understood. How far are they from the temper of St. John who inquire after anything rather than the contents of this book! Yea, who applaud their own clemency if they excuse those that do inquire into them!

Verse 4. I wept much] Because the world and the Church were likely to be deprived of the knowledge of the contents of the book.

Verses 4, 5. And I wept much — Being greatly affected with the thought that no being whatsoever was to be found able to understand, reveal, and accomplish the divine counsels, fearing they would still remain concealed from the church. This weeping of the apostle sprang from greatness of mind. The tenderness of heart which he always had, appeared more clearly now he was out of his own power. The Revelation was not written without tears: neither without tears will it be understood. How far are they from the temper of St. John, who require after any thing rather than after the contents of this book! Yea, who applaud their own clemency, if they excuse those that do inquire into them! And one of the elders — One of the four and twenty mentioned chap. 4:4; saith unto me, Weep not — He relieved my fears, and comforted me, saying, Behold, the Lion, &c. — Though no one is yet found able to reveal and execute these purposes of God, respecting future events, there is one person described in ancient prophecy as the Lion of the tribe of Juda — The victorious Prince, who is, like a lion, able to tear his enemies in pieces; the Root of David — As God, the root and source of David’s family Isaiah 11:1, 10; hath prevailed to open the book — Hath overcome all obstructions, and obtained the honour and the power to disclose the divine counsels to the church, and ensure their accomplishment.

4. I—Emphatic. My response was weeping; the sole echo in the universal silence—the silence of despair to the Church, for the revelation of her future, which was to have been her guiding star, is now forever shut up for want of a solver of the seals.

Challenge accepted and the Book taken by the Lamb, 5-7.

V. 5. And one of the elders-Probably one of those who rose with Christ, and afterwards ascended into heaven. Perhaps one of the patriarchs. Some think it was Jacob, from whose prophecy the name of Lion is given him, Genesis 49:9.

The Lion of the tribe of Judah-The victorious prince who is, like a lion, able to tear all his enemies in pieces.

The root of David-As God, the root and source of David's family, Isaiah 11:1, 10.

Hath prevailed to open the book-Hath overcome all obstructions, and obtained the honour to disclose the divine counsels.

Verse 5. The Lion of the tribe of Juda] Jesus Christ, who sprang from this tribe, as his genealogy proves; see on Matthew 1:2, 3 and Luke 3:33. There is an allusion here to Genesis 49:9, Judah is a lion’s whelp; the lion was the emblem of this tribe, and was supposed to have been embroidered on its ensigns.

The Root of David] See Isaiah 11:1. Christ was the root of David as to his Divine nature; he was a branch out of the stem of Jesse as to his human nature.

Hath prevailed] By the merit of his incarnation, passion, and death. To open the book] To explain and execute all the purposes and decrees of God, in relation to the government of the world and the Church.

Verses 4, 5. And I wept much — Being greatly affected with the thought that no being whatsoever was to be found able to understand, reveal, and accomplish the divine counsels, fearing they would still remain concealed from the church. This weeping of the apostle sprang from greatness of mind. The tenderness of heart which he always had, appeared more clearly now he was out of his own power. The Revelation was not written without tears: neither without tears will it be understood. How far are they from the temper of St. John, who require after any thing rather than after the contents of this book! Yea, who applaud their own clemency, if they excuse those that do inquire into them! And one of the elders — One of the four and twenty mentioned chap. 4:4; saith unto me, Weep not — He relieved my fears, and comforted me, saying, Behold, the Lion, &c. — Though no one is yet found able to reveal and execute these purposes of God, respecting future events, there is one person described in ancient prophecy as the Lion of the tribe of Juda — The victorious Prince, who is, like a lion, able to tear his enemies in pieces; the Root of David — As God, the root and source of David’s family Isaiah 11:1, 10; hath prevailed to open the book — Hath overcome all obstructions, and obtained the honour and the power to disclose the divine counsels to the church, and ensure their accomplishment.

Ver. 5. Weep not: behold, the Lion of the tribe of Judah — hath prevailed. Jacob foretold that Judah should have the sceptre, should prevail as a lion, and that the Messiah should descend in his line. Genesis 49:9. Here the deity of Christ is revealed. Who could comprehend the providence of the Eternal, but he who says, “As the Father knoweth the Son, even so know I the Father?”

5. One of the elders—The Lamb, as the next verse shows, had not yet been made visible to the seer; but one of the elders—exalted representative of the Church within the circle of the sacred twenty-four—is in the divine secret. The elder in his throned and crowned state is more knowing than the apostle still in the flesh. There is one, he declares, who in spite of all this silence, not only will prevail, but hath prevailed to open and loose book and seals. Lion… Judah—Judah, that is the tribe, which according to the patriarchal prophecy (Genesis 49:9) was to be a “lion;” and this is the lion of the “lion,” in whom all the lion in the tribe rises into completion. And as lion is a warlike image, so hath prevailed, is military: literally, hath conquered, to break the seals. The battle of revelation is identical with the battle of redemption. The fixedness of the seals consists in the natural impossibility of knowing the far future. The same agony by which the Lamb overcame the moral impossibility of saving the lost sinner, conquers the natural impossibility of revealing the last days to the saved Church. And this serves to help us to understand the depth in John’s weeping; somehow he identified the revelation of the future of the Church with its true redemption, and auspicated that in losing one he might lose both. The mighty Lion proved able to save both, and forthwith John was strong in his strength. Root of David—Not the root from which David sprung; but the root-sprout which germinates from David and culminates in Messiah.

V. 6. And I saw-First, Christ in or on the midst of the throne; secondly, the four living creatures making the inner circle round him; and, thirdly, the four and twenty elders making a larger circle round him and them. Standing-He lieth no more; he no more falls on his face; the days of his weakness and mourning are ended. He is now in a posture of readiness to execute all his offices of prophet, priest, and king.

As if he had been slain-Doubtless with the prints of the wounds which he once received. And because he was slain, he is worthy to open the book, Revelation 5:9, to the joy of his own people, and the terror of his enemies.

Having seven horns-As a king, the emblem of perfect strength. And seven eyes-The emblem of perfect knowledge and wisdom. By these he accomplishes what is contained in the book, namely, by his almighty and all-wise Spirit. To these seven horns and seven eyes answer the seven seals and the sevenfold song of praise, Revelation 5:12. In Zechariah, likewise, Zechariah 3:9; 4:10 mention is made of "the seven eyes of the Lord, which go forth over all the earth."

Which-Both the horns and the eyes.

Are the seven spirits of God sent forth into all the earth-For the effectual working of the Spirit of God goes through the whole creation; and that in the natural, as well as spiritual, world. For could mere matter act or move? Could it gravitate or attract? Just as much as it can think or speak.

Verse 6. Stood a Lamb] Christ, so called because he was a sacrificial offering; arnion signifies a little or delicate lamb.

As it had been slain] As if now in the act of being offered. This is very remarkable; so important is the sacrificial offering of Christ in the sight of God that he is still represented as being in the very act of pouring out his blood for the offences of man. This gives great advantage to faith: when any soul comes to the throne of grace, he finds a sacrifice there provided for him to offer to God. Thus all succeeding generations find they have the continual sacrifice ready, and the newly-shed blood to offer. Seven horns] As horn is the emblem of power, and seven the number of perfection, the seven horns may denote the all-prevailing and infinite might of Jesus Christ. He can support all his friends; he can destroy all his enemies; and he can save to the uttermost all that come unto God through him.

Seven eyes] To denote his infinite knowledge and wisdom: but as these seven eyes are said to be the seven Spirits of God, they seem to denote rather his providence, in which he often employs the ministry of angels; therefore, these are said to be sent forth into all the earth. See Clarke on “Revelation 1:4”.

Verses 6, 7. And I beheld, and lo, &c. — Upon this I observed, in my vision, a new representation; in, or on, the midst of the throne and of the four living creatures — Within the circle which they made round him; and in the midst of the elders — Making a larger circle round him and them; stood a Lamb — Arnion esthkov, a lamb standing. He no more falls on his face; the days of his weakness and mourning are ended! He is now in a posture of readiness to execute all his offices of Prophet, Priest, and King; as it had been slain — For sacrifice; bearing the recent marks of slaughter, in the wounds and blood on its throat and breast. And because he was slain, he was now worthy to open the book, (verse 9,) to the joy of his own people and the terror of his enemies. Nor was this lamb only represented as a sacrifice; but having seven horns and seven eyes — Emblematical of perfect power and perfect knowledge, whereby he is able to accomplish what is contained in the book; namely, by his almighty and all-wise Spirit, even to reveal future events respecting the world and the church, and to accomplish all God’s designs of providence and grace. To these seven horns and seven eyes answer the seven seals and the seven-fold song of praise, verse 12. In Zechariah, likewise, (Zechariah 3:9; 4:10,) mention is made of the seven eyes of the Lord, which go forth over all the earth. Which (both the horns and the eyes) are the seven Spirits of God sent forth into all the earth — They represent that divine wisdom and energy which operate everywhere; or that effectual working of the Spirit of God, which goes through the whole creation: and that in the natural as well as spiritual world. For could mere matter act or think? Could it gravitate or attract? Just as much as it could think or speak. And he came — Here we have an instance of the accomplishment of the words recorded Psalm 2:8, Ask of me and I will give thee, &c.: and took the book, &c. — It is one state of exaltation that reaches from our Lord’s ascension to his coming in glory, yet this state admits of various degrees. At his ascension, angels, and principalities, and powers, were subjected to him. Ten days after he received from the Father, and sent, the Holy Ghost. And now he took the book out of the right hand of him that sat upon the throne — Who gave it to him as a signal of his delivering to him all power in heaven and earth. He received it in token of his being both able and willing to fulfil all that was written therein.

Ver. 6, 7. Lo, in the midst of the throne, and of the four living creatures, a Lamb was standing as (if) it had been slain. Here the Redeemer enters on his mediatorial functions. He came and took the book out of the right hand of him that sat on the throne. — The identity of the Lamb is marked by his wounds, the tokens of love he ever bears towards the human kind. He appears bearing before the throne seven horns of omnipotence, to execute judgment and justice in the sevenfold economy or periods of providence. His seven eyes of flame “run through the earth.” Zechariah 4:10.

6. Beheld, and lo—For the first time the Lamb dawns on the seer’s sight in the midst of the celestial group. He is at once Lion and Lamb. The repetition of the phrase in the midst, is a Hebraism, which obscures the sense of the English, in which it should be used but once. The Lamb stood centrally in the group of cherubim and elders, either between the sea and the lamps or outside the lamps. Hengstenberg emphasizes too strongly the fact that the Greek word for lamb is ‘arnion, arnion, a diminutive, little lamb, a lambkin. But it does not appear that St. John’s grammatical diminutives ending in on, denote a diminutive object. Thus the diminutive biblion, biblion, does not signify a little roll, but has a diminutive biblaridion, biblaridion, (Revelation 10:2,) which does. The diminutive qhrion, therion, signifies a great beast. And this uniform use of this sort of diminutive seems, also, to invalidate Wordsworth’s ingenious idea, that St. John uses the forms ‘arnion and qhrion to mark an antithesis. This word for lamb is used by John in the Apocalypse twenty-seven times, and in his Gospel (Revelation 21:15) once, and occurs nowhere else in the New Testament. As it had been slain—By being the slain Lamb he had become the conquering Lion. St. John recognised the slain Lamb by his wounded side and hands, just as Thomas did after the resurrection. Seven horns—An undoubted antithesis to the seven horns of the dragon and of the beast, but without any reference here to the seven hills of Rome. As horns are, in biblical language, a symbol of power, they tell us that this slain Lamb is a mighty Being. The number marks divine perfection of power, as those of the dragon mark diabolic supremacy of power. The seven spirits of God, represented by the seven eyes, denote the all-pervasive, all-searching Holy Spirit, the third Person of the Trinity, dwelling in, and proceeding from, the Son. Their sevenfoldness are their perfect manifestation in manifold modes, and arise from their unity in him; just as the four winds are one atmosphere, one universal air. Sent forth—The spiritual Apostle (apostle signifies sent) sent forth, not only with every true apostle, but to many a clime and many a soul no apostle ever reached. The imagery is borrowed from Zechariah 4:10.

V. 7. And he came-Here was "Ask of me," Psalm 2:8, fulfilled in the most glorious manner.

And took-it is one state of exaltation that reaches from our Lord's ascension to his coming in glory. Yet this state admits of various degrees. At his ascension, "angels, and principalities, and powers were subjected to him." Ten days after, he received from the Father and sent the Holy Ghost. And now he took the book out of the right hand of him that sat upon the throne-who gave it him as a signal of his delivering to him all power in heaven and earth. He received it, in token of his being both able and willing to fulfil all that was written therein.

Verse 7. He came and took the book] This verse may be properly explained by John, John 1:18. No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath DECLARED him. With Jesus alone are all the counsels and mysteries of God.

Verses 6, 7. And I beheld, and lo, &c. — Upon this I observed, in my vision, a new representation; in, or on, the midst of the throne and of the four living creatures — Within the circle which they made round him; and in the midst of the elders — Making a larger circle round him and them; stood a Lamb — Arnion esthkov, a lamb standing. He no more falls on his face; the days of his weakness and mourning are ended! He is now in a posture of readiness to execute all his offices of Prophet, Priest, and King; as it had been slain — For sacrifice; bearing the recent marks of slaughter, in the wounds and blood on its throat and breast. And because he was slain, he was now worthy to open the book, (verse 9,) to the joy of his own people and the terror of his enemies. Nor was this lamb only represented as a sacrifice; but having seven horns and seven eyes — Emblematical of perfect power and perfect knowledge, whereby he is able to accomplish what is contained in the book; namely, by his almighty and all-wise Spirit, even to reveal future events respecting the world and the church, and to accomplish all God’s designs of providence and grace. To these seven horns and seven eyes answer the seven seals and the seven-fold song of praise, verse 12. In Zechariah, likewise, (Zechariah 3:9; 4:10,) mention is made of the seven eyes of the Lord, which go forth over all the earth. Which (both the horns and the eyes) are the seven Spirits of God sent forth into all the earth — They represent that divine wisdom and energy which operate everywhere; or that effectual working of the Spirit of God, which goes through the whole creation: and that in the natural as well as spiritual world. For could mere matter act or think? Could it gravitate or attract? Just as much as it could think or speak. And he came — Here we have an instance of the accomplishment of the words recorded Psalm 2:8, Ask of me and I will give thee, &c.: and took the book, &c. — It is one state of exaltation that reaches from our Lord’s ascension to his coming in glory, yet this state admits of various degrees. At his ascension, angels, and principalities, and powers, were subjected to him. Ten days after he received from the Father, and sent, the Holy Ghost. And now he took the book out of the right hand of him that sat upon the throne — Who gave it to him as a signal of his delivering to him all power in heaven and earth. He received it in token of his being both able and willing to fulfil all that was written therein.

Ver. 6, 7. Lo, in the midst of the throne, and of the four living creatures, a Lamb was standing as (if) it had been slain. Here the Redeemer enters on his mediatorial functions. He came and took the book out of the right hand of him that sat on the throne. — The identity of the Lamb is marked by his wounds, the tokens of love he ever bears towards the human kind. He appears bearing before the throne seven horns of omnipotence, to execute judgment and justice in the sevenfold economy or periods of providence. His seven eyes of flame “run through the earth.” Zechariah 4:10.

7. Took the book—Stuart, after Vitringa, and more persistently, raises the question, How could the Lamb take the roll without hands? And this question, Dusterdieck rejects as “unnothig und geschmacklos,” needless and tasteless. But Ezekiel did not think it geschmacklos to tell us that his cherubim “had the hands of a man,” Ezekiel 1:8. And the query of Stuart raises the question, What was the real form of the Lamb? and that is quite as legitimate as the question, What were the forms of the cherubim? which is much discussed by these critics. Alford argues that the cherubim were in human form, because they fall down in worship; and it seems as legitimate for us to argue that the Lamb could not have held a quadruped form in sitting on his “throne.” Stuart well discusses this perfectly necessary and aesthetic question. He rather favours the idea that the Lamb, at the first view of the seer, wore the quadruped form, but with the transformability of a dream-image, gradually changed to the form of the “Son of man,” as he approached to take the roll. Or, we may suppose that with visional liberty the two forms of lamb and man transparently enfolded and enclosed one the other, (as amber may enclose a diamond,) so as both to be recognisable by the seer’s eye. Nevertheless we rather prefer Stuart’s view; and holding the form of the Lamb with seven horns to be a transient symbol to the seer’s eye, we do not think it in connexion with the word Lamb as used in the rest of John’s twenty-seven instances. Successive songs of praise to the Lamb, 8-14.

V. 8. And when he took the book, the four living creatures fell down-Now is homage done to the Lamb by every creature. These, together with the elders, make the beginning; and afterward, Revelation 5:14, the conclusion. They are together surrounded with a multitude of angels, Revelation 5:11, and together sing the new song, as they had before praised God together, Revelation 4:8, &c. Having every one-The elders, not the living creatures. An harp-Which was one of the chief instruments used for thanksgiving in the temple service: a fit emblem of the melody of their hearts. And golden phials-Cups or censers.

Full of incense, which are the prayers of the saints-Not of the elders themselves, but of the other saints still upon earth, whose prayers were thus emblematically represented in heaven.

Verse 8. The four beasts-fell down before the Lamb] The whole Church of God, and all his children in heaven and earth, acknowledge that Jesus Christ is alone worthy and able to unfold and execute all the mysteries and counsels of God. See Clarke on “Revelation 5:9”. Having every one of them harps] There were harps and vials; and each of the elders and living creatures had one.

Odours, which are the prayers of saints.] The frankincense and odours offered at the tabernacle were emblems of the prayers and praises of the Lord. That prayers are compared to incense, see Psalm 141:2: Let my PRAYER be set forth before thee as INCENSE. Hence that saying in Synopsis Sohar, p. 44, n. 37: “The odour of the prayers of the Israelites is equal to myrrh and frankincense; but on the Sabbath it is preferred to the scent of all kinds of perfumes.” The words which are the prayers of saints are to be understood as this is my body, this signifies or represents my body; these odours represent the prayers of the saints.

Verses 8-10. And when he had taken the book, the four living creatures fell down — Now is homage done to the Lamb by the whole Christian Church and all its members, represented by these four living creatures. These, together with the elders, make the beginning, and afterward (verse 14) the conclusion. They are together surrounded with a multitude of angels, (verse 11,) and together sing the new song, as they had before praised God together, Revelation 4:8, &c. Having every one — That is, each of the elders, not of the living creatures; harps — Kiqaran, a harp, which was one of the chief instruments of thanksgiving in the temple service; a fit emblem of the melody of their hearts; and golden vials — Cups or censers; full of odours — Or incense, producing odours; which are the prayers of the saints — That is, fit representations of them. As if the apostle had said, As I understood these elders to be the representatives of the church, I apprehended that, in allusion to the incense offered in the temple, while the people were praying, this circumstance had a reference to prayer, and was intended to show how acceptable it is to God, when it proceeds from a holy and an upright heart. And they sung — Or, rather, sing, adousin, a new song — One which neither they nor any others had sung before; saying, Thou art worthy to take the book, &c. — That is, to undertake the work of revealing and accomplishing the designs of God’s providence toward the world, and of his grace toward his church; for thou wast slain — A sacrifice of propitiation; and by thy blood hast redeemed us to God — So the living creatures also were of the number of the redeemed; but this does not so much refer to the act of redemption, which was long before, as to the fruit of it; namely, deliverance from the guilt and power of sin; the tyranny of Satan; the curse of the law; and the wrath of a justly offended God, whose servants and favourites they were now become. Out of every kindred; &c. — That is, out of all mankind. And hast made us, who are thus redeemed, unto our God kings and priests — Consecrated to his service, and honoured with the liberty of a near approach to his presence, to offer up prayers and praises acceptable in his sight; and we shall reign on the earth — The Christian cause shall prevail through all ages, while those happy persons who have passed courageously through their trials on earth shall, at the appointed season, share the honours of thy triumphant kingdom in the new heavens and new earth.

8. When he had taken—Greek aorist, when he took, making the triumphal chant of the cherubic beasts and the elders in instantaneous consequence. The four, as nearer the throne, and as creation is antecedent to the Church, precede in the act of grateful adoration. This remarkable prostration is before the Lamb—an unquestionable divine honour. Having—Probably referring to the elders alone; for, 1. The word would not well, grammatically, in the Greek, refer to beasts; 2. The words hast redeemed could hardly include the representatives of the creation; and 3. The part of the beasts seems to have been the final responsive Amen of verse 14. Harps—The kiqara, (cithara, whence our guitar,) the Septuagint name for David’s harp, is described by Josephus as fitted with ten strings, and when played was usually struck with a plectrum or key: yet it is described in the Psalms as struck by David with the fingers. Probably both modes were used. Golden vials—Rather, saucers. They were the censers, or broad shallow bowls, exposing as much surface as practicable from which to roll up the incense. Odours—Incenses. For the composition of the incense, see note on Hebrews 9:14. Which are—That is, represent. The prayers—The censer, with its glowing ingredients, represents the human heart with its devout emotions, and the rise of the fragrant incense represents the ascent of acceptable prayers.

V. 9. And they sing a new song-One which neither they nor any other had sung before.

Thou hast redeemed us-So the living creatures also were of the number of the redeemed. This does not so much refer to the act of redemption, which was long before, as to the fruit of it; and so more directly to those who had finished their course, "who were redeemed from the earth," Revelation 14:1,

out of every tribe, and tongue, and people, and nation-That is, out of all mankind.

Verse 9. A new song] Composed on the matters and blessings of the Gospel, which was just now opened on earth. But new song may signify a most excellent song; and by this the Gospel and its blessings are probably signified. The Gospel is called a new song, Psalm 96:1. And perhaps there is an allusion in the harps here to Psalm 144:9: I will sing a NEW SONG unto thee, O God: upon a PSALTERY, and an INSTRUMENT of TEN STRINGS, &c. The same form of speech is found, Isaiah 42:10: Sing unto the Lord a NEW SONG, &c.; and there the prophet seems to have the Gospel dispensation particularly in view.

Thou-hast redeemed us to God-out of every-nation] It appears, therefore, that the living creatures and the elders represent the aggregate of the followers of God; or the Christian Church in all nations, and among all kinds of people, and perhaps through the whole compass of time: and all these are said to be redeemed by Christ’s blood, plainly showing that his life was a sacrificial offering for the sins of mankind.

Verses 8-10. And when he had taken the book, the four living creatures fell down — Now is homage done to the Lamb by the whole Christian Church and all its members, represented by these four living creatures. These, together with the elders, make the beginning, and afterward (verse 14) the conclusion. They are together surrounded with a multitude of angels, (verse 11,) and together sing the new song, as they had before praised God together, Revelation 4:8, &c. Having every one — That is, each of the elders, not of the living creatures; harps — Kiqaran, a harp, which was one of the chief instruments of thanksgiving in the temple service; a fit emblem of the melody of their hearts; and golden vials — Cups or censers; full of odours — Or incense, producing odours; which are the prayers of the saints — That is, fit representations of them. As if the apostle had said, As I understood these elders to be the representatives of the church, I apprehended that, in allusion to the incense offered in the temple, while the people were praying, this circumstance had a reference to prayer, and was intended to show how acceptable it is to God, when it proceeds from a holy and an upright heart. And they sung — Or, rather, sing, adousin, a new song — One which neither they nor any others had sung before; saying, Thou art worthy to take the book, &c. — That is, to undertake the work of revealing and accomplishing the designs of God’s providence toward the world, and of his grace toward his church; for thou wast slain — A sacrifice of propitiation; and by thy blood hast redeemed us to God — So the living creatures also were of the number of the redeemed; but this does not so much refer to the act of redemption, which was long before, as to the fruit of it; namely, deliverance from the guilt and power of sin; the tyranny of Satan; the curse of the law; and the wrath of a justly offended God, whose servants and favourites they were now become. Out of every kindred; &c. — That is, out of all mankind. And hast made us, who are thus redeemed, unto our God kings and priests — Consecrated to his service, and honoured with the liberty of a near approach to his presence, to offer up prayers and praises acceptable in his sight; and we shall reign on the earth — The Christian cause shall prevail through all ages, while those happy persons who have passed courageously through their trials on earth shall, at the appointed season, share the honours of thy triumphant kingdom in the new heavens and new earth.

Ver. 9. They sung a new song, which heaven had never heard before. The theme is, love beyond degree; redemption from the foul fiend, the curse of the law, and the dominion of death; and the gift of righteousness by faith, with power to overcome the world, and reign on earth. Sublime is the subject, and joyful is the song.

9. New song—As demanded by a new occasion. All the old melodies suited their occasion; but this event demands a fresh composition, fresh words, and fresh melody. Hast redeemed—Rather, Greek aorist, didst redeem, namely, at the crucifixion. Us is rejected by the best authorities, and so redeemed is without an expressed objective. So, also, the us of verse 10 should, according to the best authorities, be them, thereby showing that the implied objective here should also be third person them. So, also, we in verse 10, should be they. The song does not express explicitly the thought that themselves had been redeemed and should reign. And this avoidance, perhaps, may imply that the cherubic beasts took share in the song, and thus necessitated the third person, since the earth was not redeemed, and could not reign. By thy blood—Deeply emphatic. Not by example or teaching of the Lamb were they redeemed, but also by blood. Kindred… nations—The earth-wide four. The limitation out of seems to imply that the redemption did not take effect with the entire race. All are not saved by it.

V. 10. And hast made them-The redeemed. So they speak of themselves also in the third person, out of deep self-abasement.

They shall reign over the earth-The new earth: herewith agree the golden crowns of the elders. The reign of the saints in general follows, under the trumpet of the seventh angel; particularly after the first resurrection, as also in eternity, Revelation 11:18; 15:7; 20:4; 22:5; Daniel 7:27; Psalm 49:14.

Verse 10. Kings and priests] See Exodus 19:6; 1 Peter 2:5, 9, and the notes there.

Verses 8-10. And when he had taken the book, the four living creatures fell down — Now is homage done to the Lamb by the whole Christian Church and all its members, represented by these four living creatures. These, together with the elders, make the beginning, and afterward (verse 14) the conclusion. They are together surrounded with a multitude of angels, (verse 11,) and together sing the new song, as they had before praised God together, Revelation 4:8, &c. Having every one — That is, each of the elders, not of the living creatures; harps — Kiqaran, a harp, which was one of the chief instruments of thanksgiving in the temple service; a fit emblem of the melody of their hearts; and golden vials — Cups or censers; full of odours — Or incense, producing odours; which are the prayers of the saints — That is, fit representations of them. As if the apostle had said, As I understood these elders to be the representatives of the church, I apprehended that, in allusion to the incense offered in the temple, while the people were praying, this circumstance had a reference to prayer, and was intended to show how acceptable it is to God, when it proceeds from a holy and an upright heart. And they sung — Or, rather, sing, adousin, a new song — One which neither they nor any others had sung before; saying, Thou art worthy to take the book, &c. — That is, to undertake the work of revealing and accomplishing the designs of God’s providence toward the world, and of his grace toward his church; for thou wast slain — A sacrifice of propitiation; and by thy blood hast redeemed us to God — So the living creatures also were of the number of the redeemed; but this does not so much refer to the act of redemption, which was long before, as to the fruit of it; namely, deliverance from the guilt and power of sin; the tyranny of Satan; the curse of the law; and the wrath of a justly offended God, whose servants and favourites they were now become. Out of every kindred; &c. — That is, out of all mankind. And hast made us, who are thus redeemed, unto our God kings and priests — Consecrated to his service, and honoured with the liberty of a near approach to his presence, to offer up prayers and praises acceptable in his sight; and we shall reign on the earth — The Christian cause shall prevail through all ages, while those happy persons who have passed courageously through their trials on earth shall, at the appointed season, share the honours of thy triumphant kingdom in the new heavens and new earth.

10. Hast made—Rather, didst make; coordinate with didst redeem, in verse 9. Us—Them, as said in our note on verse 9. Kings and priests— The true reading seems to be, Thou didst make them, unto God, a kingdom, instead of kings and priests. We shall reign should read, and they reign on the earth. Not that we shall reign, in the future, but they, the redeemed, do now reign on earth.

The important changes made by textual criticisms in this song, suggest its reproduction thus:—Thou art worthy to take the roll, and to open the seals thereof; for thou wast slain, and didst redeem to God by thy blood out of every kindred, and tongue, and people, and nation. And didst make them unto our God a kingdom and priests, and they reign on earth. These changes are important, as showing that the kingdom and the reign of the saints on earth are truly now already begun and existing, and waiting future enlargements, confirmations, and developments.

To this song of the cherubic beasts and the elders, there now comes, by a sublime surprise, a reenforcement of an innumerable company of angels. It begins to dawn upon us that we have at this great hour a fivefold song. It begins, first, with the trisagion, 4:8, by the cherubim, which, second, is responded to by the elders. Third, the elders have just now celebrated the opening of the roll; and, fourth, peals the angelic anthem, and their peal wakens every creature in all parts of creation to a fifth and last reverberation.

V. 11. And I saw-The many angels.

And heard-The voice and the number of them.

Round about the elders-So forming the third circle. It is remarkable, that men are represented through this whole vision as nearer to God than any of the angels.

And the number of them was-At least two hundred millions, and two millions over. And yet these were but a part of the holy angels. Afterward, Revelation 7:11, St. John heard them all.

Verse 11. The voice of many angels] These also are represented as joining in the chorus with redeemed mortals.

Ten thousand times ten thousand] “Myriads of myriads and chiliads of chiliads;” that is, an infinite or innumerable multitude. This is in reference to Daniel 7:10.

Verses 11-14. And I beheld — The many angels; and heard the voice — And the number of them; round about the throne — Of the Divine Majesty; and the living creatures and the elders — So forming the third circle. It is remarkable that men are represented, through the whole vision, as nearer to God than any of the angels. And the number of them was ten thousand times ten thousand, and thousands of thousands — An innumerable multitude. And yet these are but a part of the holy angels; afterward, (Revelation 7:11,) St. John heard them all. Saying, with a loud voice — With united ardour and harmony, there not being a cold and languid mind in the whole assembly; Worthy is the Lamb — The elders said, verse 9, Worthy art thou; being more nearly allied to him, and addressing him with greater familiarity than the angels; to receive power, &c. — The seven-fold praise answers the seven seals, of which the four former represent all visible, the latter all invisible things made subject to the Lamb. And every creature — In the whole universe; which is in heaven — on the earth — under the earth — in the sea — “As the inhabitants of the watery elements are necessarily mute, we are not to understand by this that they seemed to grow vocal in the praises of Christ, upon this occasion, but rather that heaven, earth, and sea are used to signify that all nature, in its different ways, concurred in the praise; that is, the whole constitution of it contributed to furnish out matter of praise; just as inanimate, as well as rational creatures, are called upon to praise God, in several of the Psalms, especially in Psalm 148.” — Doddridge. And all that are in them — In every varied form of nature; heard I saying, Blessing, &c. — This praise, from all creatures, begins before the opening of the first seal; but it continues from that time to eternity, according to the capacity of each. His enemies must acknowledge his glory, but those in heaven say, Blessed be God and the Lamb. And the four living creatures said, Amen — To this hymn, to testify their hearty concurrence. And the four and twenty elders, at the same time, fell down before the throne, and worshipped him that liveth for ever and ever — Acknowledging him to be infinitely superior to all those services which the most exalted powers of created nature are capable of rendering. This royal manifesto is, as it were, a proclamation, showing how Christ fulfils all things, and every knee bows to him, not only on earth, but also in heaven, and under the earth. This book exhausts all things, (1 Corinthians 15:27, 28,) and is suitable to a heart enlarged as the sand of the sea. It inspires the attentive and intelligent reader with such a magnanimity, that he accounts nothing in this world great; no, not the whole frame of visible nature, compared to the immense greatness of what he is here called to behold; yea, and in part to inherit. St. John has in view, through the whole of the following vision, what he has been now describing; namely, the four living creatures, the elders, the angels, and all creatures, looking together at the opening of the seven seals.

Ver. 11-14. The number of them was ten thousand times ten thousand, or as Paul says, an innumerable company of angels, saying with a loud voice, Worthy is the Lamb that was slain to receive power, as Lord of heaven and earth; and riches of grace; and wisdom, even the manifold wisdom of God in the redemption of the world; and strength in the subjugation of all his foes, till all are put under his feet; and honour, in the willing accession of all nations in the day of his power; and glory, in his exaltation at the right hand of the Father; and blessing, in the ceaseless worship of all his saints. And the four living creatures said, Amen; and all the choirs subsided in the worship of him, the triune God, that liveth for ever and ever.

11. I beheld… heard—In larger circle, around the circle of the elders, there now beams upon the eye an overwhelming assemblage of angels, pouring their song upon the ear of our apostle. They are now for the first time, and but transiently, visible. The number of them was, in the Greek, myriads of myriads and chiliads of chiliads, the sonorousness of which is still more sonorous in our English translation, the billowy roll of which is most magnificent. The Septuagint of Daniel 7:10 reads, “Thousand of thousands ministered unto him, and myriads of myriads stood before him,” giving by climax the greater number last. John gives the lesser number last, as if not satisfied with the greater number alone without a supplement.

V. 12. Worthy is the Lamb-The elders said, Revelation 5:9, "Worthy art thou." They were more nearly allied to him than the angels. To receive the power, &c.-This sevenfold applause answers the seven seals, of which the four former describe all visible, the latter all invisible, things, made subject to the Lamb. And every one of these seven words bears a resemblance to the seal which it answers.

Verse 12. To receive power] That is, Jesus Christ is worthy to take, labein, to have ascribed to him, power-omnipotence; riches-beneficence; wisdom-omniscience; strength-power in prevalent exercise; honour-the highest reputation for what he has done; glory-the praise due to such actions; and blessing-the thankful acknowledgments of the whole creation. Here are seven different species of praise; and this is exactly agreeable to the rabbinical forms, which the author of this book keeps constantly in view. See Sepher Rasiel, fol. 39, 2: “To thee belongs dwbk cabod, glory; hlwdg gedulah, magnitude; hrwbg geburah, might; hklmmh hammamlakah, the kingdom; hrapth hattiphereth, the honour; jxnh hannetsach, the victory; dwhhw vehahod, and the praise.”

Verses 11-14. And I beheld — The many angels; and heard the voice — And the number of them; round about the throne — Of the Divine Majesty; and the living creatures and the elders — So forming the third circle. It is remarkable that men are represented, through the whole vision, as nearer to God than any of the angels. And the number of them was ten thousand times ten thousand, and thousands of thousands — An innumerable multitude. And yet these are but a part of the holy angels; afterward, (Revelation 7:11,) St. John heard them all. Saying, with a loud voice — With united ardour and harmony, there not being a cold and languid mind in the whole assembly; Worthy is the Lamb — The elders said, verse 9, Worthy art thou; being more nearly allied to him, and addressing him with greater familiarity than the angels; to receive power, &c. — The seven-fold praise answers the seven seals, of which the four former represent all visible, the latter all invisible things made subject to the Lamb. And every creature — In the whole universe; which is in heaven — on the earth — under the earth — in the sea — “As the inhabitants of the watery elements are necessarily mute, we are not to understand by this that they seemed to grow vocal in the praises of Christ, upon this occasion, but rather that heaven, earth, and sea are used to signify that all nature, in its different ways, concurred in the praise; that is, the whole constitution of it contributed to furnish out matter of praise; just as inanimate, as well as rational creatures, are called upon to praise God, in several of the Psalms, especially in Psalm 148.” — Doddridge. And all that are in them — In every varied form of nature; heard I saying, Blessing, &c. — This praise, from all creatures, begins before the opening of the first seal; but it continues from that time to eternity, according to the capacity of each. His enemies must acknowledge his glory, but those in heaven say, Blessed be God and the Lamb. And the four living creatures said, Amen — To this hymn, to testify their hearty concurrence. And the four and twenty elders, at the same time, fell down before the throne, and worshipped him that liveth for ever and ever — Acknowledging him to be infinitely superior to all those services which the most exalted powers of created nature are capable of rendering. This royal manifesto is, as it were, a proclamation, showing how Christ fulfils all things, and every knee bows to him, not only on earth, but also in heaven, and under the earth. This book exhausts all things, (1 Corinthians 15:27, 28,) and is suitable to a heart enlarged as the sand of the sea. It inspires the attentive and intelligent reader with such a magnanimity, that he accounts nothing in this world great; no, not the whole frame of visible nature, compared to the immense greatness of what he is here called to behold; yea, and in part to inherit. St. John has in view, through the whole of the following vision, what he has been now describing; namely, the four living creatures, the elders, the angels, and all creatures, looking together at the opening of the seven seals.

Ver. 11-14. The number of them was ten thousand times ten thousand, or as Paul says, an innumerable company of angels, saying with a loud voice, Worthy is the Lamb that was slain to receive power, as Lord of heaven and earth; and riches of grace; and wisdom, even the manifold wisdom of God in the redemption of the world; and strength in the subjugation of all his foes, till all are put under his feet; and honour, in the willing accession of all nations in the day of his power; and glory, in his exaltation at the right hand of the Father; and blessing, in the ceaseless worship of all his saints. And the four living creatures said, Amen; and all the choirs subsided in the worship of him, the triune God, that liveth for ever and ever.

12. The angels furnish their sevenfold ascription to the Lamb; such ascription as Scripture never makes to angels.

V. 13. And every creature-In the whole universe, good or bad. In the heaven, on the earth, under the earth, on the sea-With these four regions of the world, agrees the fourfold word of praise. What is in heaven, says blessing; what is on earth, honour; what is under the earth, glory; what is on the sea, strength; is unto him. This praise from all creatures begins before the opening of the first seal; but it continues from that time to eternity, according to the capacity of each. His enemies must acknowledge his glory; but those in heaven say, Blessed be God and the Lamb.

This royal manifesto is, as it were, a proclamation, showing how Christ fulfils all things, and "every knee bows to him," not only on earth, but also in heaven, and under the earth. This book exhausts all things, 1 Corinthians 15:27, 28, and is suitable to an heart enlarged as the sand of the sea. It inspires the attentive and intelligent reader with such a magnanimity, that he accounts nothing in this world great; no, not the whole frame of visible nature, compared to the immense greatness of what he is here called to behold, yea, and in part, to inherit. St. John has in view, through the whole following vision, what he has been now describing, namely, the four living creatures, the elders, the angels, and all creatures, looking together at the opening of the seven seals. The seven seals are not distinguished from each other by specifying the time of them. They swiftly follow the letters to the seven churches, and all begin almost at the same time. By the four former is shown, that all the public occurrences of all ages and nations, as empire, war, provision, calamities, are made subject to Christ. And instances are intimated of the first in the east, the second in the west, the third in the south, the fourth in the north and the whole world.

The contents, as of the phials and trumpets, so of the seals, are shown by the songs of praise and thanksgiving annexed to them. They contain therefore "the power, and riches, and wisdom, and strength, and honour, and glory, and blessing," which the Lamb received. The four former have a peculiar connexion with each other; and so have the three latter seals. The former relate to visible things, toward the four quarters to which the four living creatures look.

Before we proceed, it may be observed, 1. No man should constrain either himself or another to explain everything in this book. It is sufficient for every one to speak just so far as he understands. 2. We should remember that, although the ancient prophets wrote the occurrences of those kingdoms only with which Israel had to do, yet the Revelation contains what relates to the whole world, through which the Christian church is extended. Yet, 3. We should not prescribe to this prophecy, as if it must needs admit or exclude this or that history, according as we judge one or the other to be of great or small importance. "God seeth not as a man seeth;" therefore what we think great is often omitted, what we think little inserted, in scripture history or prophecy. 4. We must take care not to overlook what is already fulfilled; and not to describe as fulfilled what is still to come.

We are to look in history for the fulfilling of the four first seals, quickly after the date of the prophecy. In each of these appears a different horseman. In each we are to consider, first, the horseman himself; secondly, what he does.

The horseman himself, by an emblematical prosopopoeia, represents a swift power, bringing with it either,

1. A flourishing state; or, 2. Bloodshed; or, 3. Scarcity of provisions; or, 4. Public calamities.

With the quality of each of these riders the colour of his horse agrees. The fourth horseman is expressly termed "death;" the first, with his bow and crown, "a conqueror;" the second, with his great sword, is a warrior, or, as the Roman termed him, Mars; the third, with the scales, has power over the produce of the land. Particular incidents under this or that Roman emperor are not extensive enough to answer any of these horsemen. The action of every horseman intimates farther,

1. Toward the east, wide spread empire, and victory upon victory:

2. Toward the west, much bloodshed:

3. Toward the south, scarcity of provisions:

4. Toward the north, the plague and various calamities.

Verse 13. Every creature] All parts of the creation, animate and inanimate, are represented here, by that figure of speech called prosopopæia or personification, as giving praise to the Lord Jesus, because by him all things were created. We find the whole creation gives precisely the same praise, and in the same terms, to Jesus Christ, who is undoubtedly meant here by the Lamb just slain as they give to GOD who sits upon the throne. Now if Jesus Christ were not properly GOD this would be idolatry, as it would be giving to the creature what belongs to the Creator.

Verses 11-14. And I beheld — The many angels; and heard the voice — And the number of them; round about the throne — Of the Divine Majesty; and the living creatures and the elders — So forming the third circle. It is remarkable that men are represented, through the whole vision, as nearer to God than any of the angels. And the number of them was ten thousand times ten thousand, and thousands of thousands — An innumerable multitude. And yet these are but a part of the holy angels; afterward, (Revelation 7:11,) St. John heard them all. Saying, with a loud voice — With united ardour and harmony, there not being a cold and languid mind in the whole assembly; Worthy is the Lamb — The elders said, verse 9, Worthy art thou; being more nearly allied to him, and addressing him with greater familiarity than the angels; to receive power, &c. — The seven-fold praise answers the seven seals, of which the four former represent all visible, the latter all invisible things made subject to the Lamb. And every creature — In the whole universe; which is in heaven — on the earth — under the earth — in the sea — “As the inhabitants of the watery elements are necessarily mute, we are not to understand by this that they seemed to grow vocal in the praises of Christ, upon this occasion, but rather that heaven, earth, and sea are used to signify that all nature, in its different ways, concurred in the praise; that is, the whole constitution of it contributed to furnish out matter of praise; just as inanimate, as well as rational creatures, are called upon to praise God, in several of the Psalms, especially in Psalm 148.” — Doddridge. And all that are in them — In every varied form of nature; heard I saying, Blessing, &c. — This praise, from all creatures, begins before the opening of the first seal; but it continues from that time to eternity, according to the capacity of each. His enemies must acknowledge his glory, but those in heaven say, Blessed be God and the Lamb. And the four living creatures said, Amen — To this hymn, to testify their hearty concurrence. And the four and twenty elders, at the same time, fell down before the throne, and worshipped him that liveth for ever and ever — Acknowledging him to be infinitely superior to all those services which the most exalted powers of created nature are capable of rendering. This royal manifesto is, as it were, a proclamation, showing how Christ fulfils all things, and every knee bows to him, not only on earth, but also in heaven, and under the earth. This book exhausts all things, (1 Corinthians 15:27, 28,) and is suitable to a heart enlarged as the sand of the sea. It inspires the attentive and intelligent reader with such a magnanimity, that he accounts nothing in this world great; no, not the whole frame of visible nature, compared to the immense greatness of what he is here called to behold; yea, and in part to inherit. St. John has in view, through the whole of the following vision, what he has been now describing; namely, the four living creatures, the elders, the angels, and all creatures, looking together at the opening of the seven seals.

Ver. 11-14. The number of them was ten thousand times ten thousand, or as Paul says, an innumerable company of angels, saying with a loud voice, Worthy is the Lamb that was slain to receive power, as Lord of heaven and earth; and riches of grace; and wisdom, even the manifold wisdom of God in the redemption of the world; and strength in the subjugation of all his foes, till all are put under his feet; and honour, in the willing accession of all nations in the day of his power; and glory, in his exaltation at the right hand of the Father; and blessing, in the ceaseless worship of all his saints. And the four living creatures said, Amen; and all the choirs subsided in the worship of him, the triune God, that liveth for ever and ever.

13. Every creature—”By the very terms,” Alford well says, “animated creature; for heaven, earth, and sea themselves are mentioned as the abodes of these creatures.” And the threefoldness of these abodes is clear, notwithstanding the distinctions of on and under the surface of earth and sea. In the sea—Rather on, referring to surface marine animals, and distinction from in in the following clause. All that are in (as well as on and under) them, that is, in the earth and sea. This wide creational song ascribes to God the creational four things.

Verse 14. The four beasts said, Amen.] Acknowledged that what was attributed to Christ was his due.

The four and twenty elders] The word eikositessarev, twenty-four, is wanting in the most eminent MSS. and versions.

Fell down and worshipped] epesan kai prosekunhsan. Fell down on their knees, and then prostrated themselves before the throne. This is the eastern method of adoration: first, the person worshiping fell down on his knees; and then, bowing down touched the earth with his forehead. This latter act was prostration.

Him that liveth for ever] This clause is wanting in ABC, thirty-seven others, Syriac, Arabic, Coptic, Æthiopic, some copies of the Slavonic, Itala, and Vulgate; and in Andreas, and Arethas, ancient commentators on this book. It is also wanting in some editions, and is undoubtedly spurious. Griesbach has left this and the above twenty-four out of the text. Now follow the least intelligible parts of this mysterious book, on which so much has been written, and so much in vain. It is natural for man to desire to be wise; and the more difficult the subject the more it is studied, and the hope of finding out something by which the world and the Church might be profited, has caused the most eminently learned men to employ their talents and consume their time on these abstruse prophecies. But of what use has all this learned and well-meant labour been to mankind? Can hypothesis explain prophecy, and conjecture find a basis on which faith can rest? And what have we better in all attempts hitherto made to explain the mysteries of this book?

REVELATION

Verses 11-14. And I beheld — The many angels; and heard the voice — And the number of them; round about the throne — Of the Divine Majesty; and the living creatures and the elders — So forming the third circle. It is remarkable that men are represented, through the whole vision, as nearer to God than any of the angels. And the number of them was ten thousand times ten thousand, and thousands of thousands — An innumerable multitude. And yet these are but a part of the holy angels; afterward, (Revelation 7:11,) St. John heard them all. Saying, with a loud voice — With united ardour and harmony, there not being a cold and languid mind in the whole assembly; Worthy is the Lamb — The elders said, verse 9, Worthy art thou; being more nearly allied to him, and addressing him with greater familiarity than the angels; to receive power, &c. — The seven-fold praise answers the seven seals, of which the four former represent all visible, the latter all invisible things made subject to the Lamb. And every creature — In the whole universe; which is in heaven — on the earth — under the earth — in the sea — “As the inhabitants of the watery elements are necessarily mute, we are not to understand by this that they seemed to grow vocal in the praises of Christ, upon this occasion, but rather that heaven, earth, and sea are used to signify that all nature, in its different ways, concurred in the praise; that is, the whole constitution of it contributed to furnish out matter of praise; just as inanimate, as well as rational creatures, are called upon to praise God, in several of the Psalms, especially in Psalm 148.” — Doddridge. And all that are in them — In every varied form of nature; heard I saying, Blessing, &c. — This praise, from all creatures, begins before the opening of the first seal; but it continues from that time to eternity, according to the capacity of each. His enemies must acknowledge his glory, but those in heaven say, Blessed be God and the Lamb. And the four living creatures said, Amen — To this hymn, to testify their hearty concurrence. And the four and twenty elders, at the same time, fell down before the throne, and worshipped him that liveth for ever and ever — Acknowledging him to be infinitely superior to all those services which the most exalted powers of created nature are capable of rendering. This royal manifesto is, as it were, a proclamation, showing how Christ fulfils all things, and every knee bows to him, not only on earth, but also in heaven, and under the earth. This book exhausts all things, (1 Corinthians 15:27, 28,) and is suitable to a heart enlarged as the sand of the sea. It inspires the attentive and intelligent reader with such a magnanimity, that he accounts nothing in this world great; no, not the whole frame of visible nature, compared to the immense greatness of what he is here called to behold; yea, and in part to inherit. St. John has in view, through the whole of the following vision, what he has been now describing; namely, the four living creatures, the elders, the angels, and all creatures, looking together at the opening of the seven seals.

Ver. 11-14. The number of them was ten thousand times ten thousand, or as Paul says, an innumerable company of angels, saying with a loud voice, Worthy is the Lamb that was slain to receive power, as Lord of heaven and earth; and riches of grace; and wisdom, even the manifold wisdom of God in the redemption of the world; and strength in the subjugation of all his foes, till all are put under his feet; and honour, in the willing accession of all nations in the day of his power; and glory, in his exaltation at the right hand of the Father; and blessing, in the ceaseless worship of all his saints. And the four living creatures said, Amen; and all the choirs subsided in the worship of him, the triune God, that liveth for ever and ever.

14. The fivefold songs are ended, and it comes back to the standing fixtures; namely, the cherubic beasts and the elders, to confirm and ratify the utterances; the former by their amen, and the latter by their profound adoration of the Eternal.

On these two chapters we may note, that the theophany and the celestial rejoicing at the possibility of opening the seals imply a stupendous value in the revelations about to be made in the coming apocalypse. No book in the Bible has so magnificent an introduction, with such an assumption of the value of its own contents. However little some Christian periods or Christian thinkers may value this apocalypse, it sets a stupendous valuation upon itself. Its opening is occasion for glorious hymns to the opener. The burden of the hymns, indeed, is the great atonement by his sacrificial death; but this revelation is here a leading part of the results of that atonement. The same, indeed, is true of the entire New Testament canon—that the revelation of gospel truth results from the atonement; but this apocalypse, as crowning close of that canon, and standing prophecy for the Christian Church. This view may seem to justify the terrible warning against all mutilation or corruption in Revelation 22:18, 19, and may suggest how, in speaking for the apocalypse, it speaks for the whole canon. Note on Revelation 22:6.