Revelation 5:6

5:9, Rev 5:10. And afterwards of an innumerable multitude, who acknowledge that they were redeemed to God by his blood, Rev 5:11, Rev 5:12. And then, of the whole creation, who ascribe blessing, honor, glory, and power to God and the Lamb for ever, Rev 5:13, Rev 5:14. 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 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. Verse 3 And no man - Ουδεις· 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. 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. Verse 5 The Lion of the tribe of Juda - Jesus Christ, who sprang from this tribe, as his genealogy proves; see on Mat 1:2 (note), Mat 1:3 (note) and Luk 3:23 (note). There is an allusion here to Gen 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 Isa 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. Verse 6 Stood a Lamb - Christ, so called because he was a sacrificial offering; αρνιον 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 offenses 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 on Rev 1:4 (note). Verse 7 He came and took the book - This verse may be properly explained by John, Joh 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. 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 on Rev 5:9 (note). 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 Psa 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. 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, Psa 96:1. And perhaps there is an allusion in the harps here to Psa 144:9: I will sing a New Song unto thee, O God: upon a Psaltery, and an Instrument of Ten Strings, etc. The same form of speech is found, Isa 42:10: Sing unto the Lord a New Song, etc.; 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. Verse 10 Kings and priests - See Exo 19:6 (note); 1Pet 2:5 (note), 1Pet 2:9 (note), and the notes there. 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 Dan 7:10. Verse 12 To receive power - That is, Jesus Christ is worthy to take, λαβειν, to have ascribed to him, power - omnipotence; riches - beneficence; wisdom - omniscience; strength - power in prevalent exercise; honor - 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 כבוד cabod, glory; גדולה gedulah, magnitude; גבורה geburah, might; הממלכה hammamlakah, the kingdom; התפארת hattiphereth, the honor; הנצח hannetsach, the victory; וההוד vehahod, and the praise." Verse 13 Every creature - All parts of the creation, animate and inanimate, are represented here, by that figure of speech called prosopopaeia 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. Verse 14 The four beasts said, Amen - Acknowledged that what was attributed to Christ was his due. The four and twenty elders - The word εικοσιτεσσαρες, twenty-four, is wanting in the most eminent MSS. and versions. Fell down and worshipped - Επεσαν και προσεκυνησαν· 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, Ethiopic, 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 labor 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? Introduction What followed on the opening of the seven seals. The opening of the first seal; the white horse, Rev 6:1, Rev 6:2. The opening of the second seal; the red horse, Rev 6:3, Rev 6:4. The opening of the third seal; the b

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, verse 9, Rev 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, verse 12. Rev 5:12 In Zechariah, likewise, iii. 9, iv. 10, Zech 3:9, Zech 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.

dst of the throne. We are not to suppose that he was in the centre of the throne itself, but he was a conspicuous object when the throne and the elders and the living beings were seen. He was so placed as to seem to be in the midst of the group made up of the throne, the living beings, and the elders. And of the four beasts. Rev 4:6. Stood a Lamb. An appellation often given to the Messiah, for two reasons: (1) because the lamb was an emblem of innocence; and (2) because a lamb was offered commonly in sacrifice. Jn 1:29. As it had been slain. That is, in some way having the appearance of having been slain; having some marks or indications about it that it had been slain. What those were the writer does not specify. If it were covered with blood, or there were marks of mortal wounds, it would be all that the representation demands. The great work which the Redeemer performed--that of making an atonement for sin--was thus represented to John in such a way that he at once recognised him, and saw the reason why the office of breaking the seals was entrusted to him. It should be remarked that this representation is merely symbolic, and we are not to suppose that the Redeemer really assumed this form, or that he appears in this form in heaven. We should no more suppose that the Redeemer appears literally as a lamb in heaven with numerous eyes and horns, than that there is a literal throne and a sea of glass there; that there are "seats" there, and "elders," and "crowns of gold." Having seven horns. Emblems of authority and power--for the horn is a symbol of power and dominion. Compare De 33:17, 1Kgs 22:11, Jer 48:25, Zech 1:18, Dan 7:24. The propriety of this symbol is laid in the fact that the strength of an animal is in the horn, and that it is by this that he obtains a victory over other animals. The number seven here seems to be designed, as in other places, to denote completeness. Rev 1:4. The meaning is, that he had so large a number as to denote complete dominion. And seven eyes. Symbols of intelligence. The number seven here also denotes completeness; and the idea is, that he is able to survey all things. John does not say anything as to the relative arrangement of the horns and eyes on the "Lamb," and it is vain to attempt to conjecture how it was. The whole representation is symbolical, and we may understand the meaning of the symbol without being able to form an exact conception of the figure as it appeared to him. Which are the seven Spirits of God sent forth into all the earth. Rev 1:4. That is, which represent the seven Spirits of God; or the manifold operations of the one Divine Spirit. As the eye is the symbol of intelligence--outward objects being made visible to us by that--so it may well represent an all-pervading spirit that surveys and sees all things. The eye, in this view, among the Egyptians was an emblem of the Deity. By the "Seven Spirits" here the same thing is doubtless intended as in Rev 1:4; and if, as there supposed, the reference is to the Holy Spirit considered with respect to his manifold operations, the meaning here is, that the operations of that Spirit are to be regarded as connected with the work of the Redeemer. Thus, all the operations of the Spirit are connected with, and are a part of, the work of redemption. The expression "sent forth into all the earth," refers to the fact that that Spirit pervades all things. The Spirit of God is often represented as sent or poured out; and the meaning here is, that his operations are as if he was sent out to survey all things and to operate everywhere. Compare 1Cor 12:6-11. (a) "Lamb" Isa 53:7, Jn 1:29,36 (b) "seven eyes" Zech 4:10 Verse 7. And he came and took the book ou

The Sealed Book. ( a. d. 95.) 6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. 7 And he came and took the book out of the right hand of him that sat upon the throne. 8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth. 11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. 13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. 14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. Here, I. The apostle beholds this book taken into the hands of the Lord Jesus Christ, in order to its being unsealed and opened by him. Here Christ is described, 1. By his place and station: In the midst of the throne, and of the four beasts, and of the elders. He was on the same throne with the Father; he was nearer to him than either the elders or ministers of the churches. Christ, as man and Mediator, is subordinate to God the Father, but is nearer to him than all the creatures; for in him all the fulness of the Godhead dwells bodily. The ministers stand between God and the people. Christ stands as the Mediator between God and both ministers and people. 2. The form in which he appeared. Before he is called a lion; here he appears as a lamb slain. He is a lion to conquer Satan, a lamb to satisfy the justice of God. He appears with the marks of his sufferings upon him, to show that he interceded in heaven in the virtue of his satisfaction. He appears as a lamb, having seven horns and seven eyes, perfect power to execute all the will of God and perfect wisdom to understand it all and to do it in the most effectual manner; for he hath the seven Spirits of God, he has received the Holy Spirit without measure, in all perfection of light, and life, and power, by which he is able to teach and rule all parts of the earth. 3. He is described by his act and deed: He came, and took the book out of the right hand of him that sat on the throne ( v. 7 ), not by violence, nor by fraud, but he prevailed to do it (as v. 5 ), he prevailed by his merit and worthiness, he did it by authority and by the Father's appointment. God very willingly and justly put the book of his eternal counsels into the hand of Christ, and Christ as readily and gladly took it into his hand; for he delights to reveal and to do the will of his Father. II. The apostle observes the universal joy and thanksgiving that filled heaven and earth upon this transaction. No sooner had Christ received this book out of the Father's hand than he received the applauses and adorations of angels and men, yea, of every creature. And, indeed, it is just matter of joy to all the world to see that God does not deal with men in a way of absolute power and strict justice, but in a way of grace and mercy through the Redeemer. He governs the world, not merely as a Creator and Lawgiver, but as our God and Saviour. All the world has reason to rejoice in this. The song of praise that was offered up to the Lamb on this occasion consists of three parts, one part sung by the church, another by the church and the angels, the third by every creature. 1. The church begins the doxology, as being more immediately concerned in it ( v. 8 ), the four living creatures, and the four-and-twenty elders, the Christian people, under their minister, lead up the chorus. Here observe, (1.) The object of their worship— the Lamb, the Lord Jesus Christ; it is the declared will of God that all men should honour the Son as they honour the Father; for he has the same nature. (2.) Their posture: They fell down before him, gave him not an inferior sort of worship, but the most profound adoration. (3.) The instruments used in their adorations— harps and vials; the harps were the instruments of praise, the vials were full of odours or incense, which signify the prayers of the saints: prayer and praise should always go together. (4.) The matter of their song: it was suited to the new state of the church, the gospel-state introduced by the Son of God. In this new song, [1.] They acknowledge the infinite fitness and worthiness of the Lord Jesus for this great work of opening and executing the counsel and purposes of God ( v. 9 ): Thou art worthy to take the book, and to open the seals thereof, every way sufficient for the work and deserving the honour. [2.] They mention the grounds and reasons of this worthiness; and though they do not exclude the dignity of his person as God, without which he had not been sufficient for it, yet they chiefly insist upon the merit of his sufferings, which he had endured for them; these more sensibly struck their souls with thankfulness and joy. Here, First, They mention his suffering: " Thou wast slain, slain as a sacrifice, thy blood was shed." Secondly, The fruits of his sufferings. 1. Redemption to God; Christ has redeemed his people from the bondage of sin, guilt, and Satan, redeemed them to God, set them at liberty to serve him and to enjoy him. 2. High exaltation: Thou hast made us to our God kings and priests, and we shall reign on the earth, v. 10 . Every ransomed slave is not immediately preferred to honour; he thinks it a great favour to be restored to liberty. But when the elect of God were made slaves by sin and Satan, in every nation of the world, Christ not only purchased their liberty for them, but the highest honour and preferment, made them kings and priests —kings, to rule over their own spirits, and to overcome the world, and the evil one; and he has made them priests, given them access to himself, and liberty to offer up spiritual sacrifices, and they shall reign on the earth; they shall with him judge the world at the great day. 2. The doxology, thus begun by the church, is carried on by the angels; they take the second part, in conjunction with the church, v. 11 . They are said to be innumerable, and to be the attendants on the throne of God and guardians to the church; though they did not need a Saviour themselves, yet they rejoice in the redemption and salvation of sinners, and they agree with the church in acknowledging the infinite merits of the Lord Jesus as dying for sinners, that he is worthy to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. (1.) He is worthy of that office and that authority which require the greatest power and wisdom, the greatest fund, all excellency, to discharge them aright; and, (2.) He is worthy of all honour, and glory, and blessing, because he is sufficient for the office and faithful in it. 3. This doxology, thus begun by the church, and carried on by the angels, is resounded and echoed by the whole creation, v. 13 . Heaven and earth ring with the high praises of the Redeemer. The whole creation fares the better for Christ. By him all things consist; and all the creatures, had they sense and language, would adore that great Redeemer who delivers the creature from that bondage under which it groans, through the corruption of men, and the just curse denounced by the great God upon the fall; that part which (by a prosopopoeia) is made for the whole creation is a song of blessing, and honour, and glory, and power, (1.) To him that sits on the throne, to God as God, or to God the Father, as the first person in the Trinity and the first in the economy of our salvation; and, (2.) To the Lamb, as the second person in the Godhead and the Mediator of the new covenant. Not that the worship paid to the Lamb is of another nature, an inferior worship, for the very same honour and glory are in the same words ascribed to the Lamb and to him that sits on the throne, their essence being the same; but, their parts in the work of our salvation being distinct they are distinctly adored. We worship and glorify one and the same God for our creation and for our redemption. We see how the church that began the heavenly anthem, finding heaven and earth join in the concert, closes all with their Amen, and end as they began, with a low prostration before the eternal and everlasting God. Thus we have seen this sealed book passing with great solemnity from the hand of the Creator into the hand of the Redeemer.