Revelation 5

Re 5:1-14.

THE

BOOK WITH

SEVEN

SEALS:

NONE

WORTHY TO

OPEN

IT BUT THE

LAMB:

HE

TAKES

IT AMIDST THE

PRAISES OF THE

REDEEMED, AND OF THE

WHOLE

HEAVENLY

HOST.

1. in, &c.--Greek, "(lying) upon the right hand."

His right hand was open and on it lay the book. On God's part there was

no withholding of His future purposes as contained in the book: the

only obstacle to unsealing it is stated in

Re 5:3

[ALFORD].

book--rather, as accords with the ancient form of books, and

with the writing on the backside, "a roll." The writing on

the back implies fulness and completeness, so that nothing more

needs to be added

(Re 22:18).

The roll, or book, appears from the context to be "the title-deed of

man's inheritance" [DE BURGH] redeemed by Christ, and contains the successive

steps by which He shall recover it from its usurper and obtain actual

possession of the kingdom already "purchased" for Himself and His elect

saints. However, no portion of the roll is said to be unfolded

and read; but simply the seals are successively

opened, giving final access to its contents being read as a

perfect whole, which shall not be until the events symbolized by the

seals shall have been past, when

Eph 3:10

shall receive its complete accomplishment, and the Lamb shall

reveal God's providential plans in redemption in all their manifold

beauties. Thus the opening of the seals will mean the successive steps

of the book at the visible setting up of the kingdom of Christ.

Compare, at the grand consummation,

Re 20:12,

"Another book was opened . . . the book of life";

Re 22:19.

None is worthy to do so save the Lamb, for He alone as such has

redeemed man's forfeited inheritance, of which the book is the

title-deed. The question

(Re 5:2)

is not (as commonly supposed), Who should reveal the destinies of the

Church (for this any inspired prophet would be competent to do)? but,

Who has the WORTH to give man a new title to

his lost inheritance? [DE BURGH].

sealed . . . seven seals--Greek, "sealed up,"

or "firmly sealed." The number seven (divided into four, the

world-wide number, and three, the divine) abounds in Revelation and

expresses completeness. Thus, the seven seals,

representing all power given to the Lamb; the seven trumpets, by

which the world kingdoms are shaken and overthrown, and the Lamb's

kingdom ushered in; and the seven vials, by which the beast's

kingdom is destroyed.

2. strong--

(Ps 103:20).

His voice penetrated heaven, earth, and Hades

(Re 10:1-3).

3. no man--Greek, "no one." Not merely no

man, but also no one of any order of beings.

in earth--Greek, "upon the earth."

under the earth--namely, in Hades.

look thereon--to look upon the contents, so as to read them.

4. and to read--inserted in English Version Greek text

without good authority. One oldest manuscript,

ORIGEN, CYPRIAN, and

HILARY omit the clause. "To read" would be awkward

standing between "to open the book" and "to look thereon." John having

been promised a revelation of "things which must be hereafter,"

weeps now at his earnest desire being apparently frustrated. He

is a pattern to us to imitate, as an eager and teachable learner of the

Apocalypse.

5. one of--Greek, "one from among." The "elder" meant is,

according to some (in LYRA), Matthew. With this

accords the description here given of Christ, "the Lion, which

is (so the Greek) of the tribe of Juda, the root of David"; the

royal, David-descended, lion-aspect of Christ being that prominent in

Matthew, whence the lion among the fourfold cherubim is commonly

assigned to him. GERHARD in BENGEL thought Jacob to be meant, being, doubtless, one

of those who rose with Christ and ascended to heaven

(Mt 27:52, 53).

The elders in heaven round God's throne know better than John, still in

the flesh, the far-reaching power of Christ.

Root of David--

(Isa 11:1, 10).

Not merely "a sucker come up from David's ancient root" (as

ALFORD limits it), but also including the idea of

His being Himself the root and origin of David: compare these two

truths brought together,

Mt 22:42-45.

Hence He is called not merely Son of David, but also

David. He is at once "the branch" of David, and "the root" of

David, David's Son and David's Lord, the Lamb slain and

therefore the Lion of Juda: about to reign over Israel, and

thence over the whole earth.

prevailed--Greek, "conquered": absolutely, as elsewhere

(Re 3:21):

gained the victory: His past victory over all the powers of

darkness entitles Him now to open the book.

to open--that is, so as to open. One oldest manuscript,

B, reads, "He that openeth," that is, whose office it is to open, but

the weight of oldest authorities is with English Version

reading, namely, A, Vulgate, Coptic, and ORIGEN.

6. I beheld, and, lo--One oldest manuscript, A, omits "and, lo."

Another, B, CYPRIAN, &c., support, "and, lo," but

omit, "and I beheld."

in the midst of the throne--that is, not on the throne

(compare

Re 5:7),

but in the midst of the company

(Re 4:4)

which was "round about the throne."

Lamb--Greek, "arnion"; always found in Revelation

exclusively, except in

Joh 21:15

alone: it expresses endearment, namely, the endearing relation

in which Christ now stands to us, as the consequence of His previous

relation as the sacrificial Lamb. So also our relation to Him:

He the precious Lamb, we His dear lambs, one with Him.

BENGEL thinks there is in Greek,

"arnion," the idea of taking the lead of the flock.

Another object of the form Greek, "arnion," the Lamb, is

to put Him in the more marked contrast to Greek,

"therion," the Beast. Elsewhere Greek, "amnos," is

found, applying to Him as the paschal, sacrificial Lamb

(Isa 53:7,

Septuagint;

Joh 1:29, 36;

Ac 8:32;

1Pe 1:19).

as it had been slain--bearing marks of His past death wounds. He

was standing, though bearing the marks of one slain. In the midst of

heavenly glory Christ crucified is still the prominent object.

seven horns--that is, perfect might, "seven" symbolizing

perfection; "horns," might, in contrast to the

horns of the Antichristian world powers,

Re 17:3;

&c.; Da 7:7, 20; 8:3.

seven eyes . . . the seven Spirits . . . sent

forth--So one oldest manuscript, A. But B reads, "being sent

forth." As the seven lamps before the throne represent the

Spirit of God immanent in the Godhead, so the seven eyes of the

Lamb represent the same sevenfold Spirit profluent from the incarnate

Redeemer in His world-wide energy. The Greek for "sent forth,"

apostellomena, or else apestalmenoi, is akin to the term

"apostle," reminding us of the Spirit-impelled labors of Christ's

apostles and minister throughout the world: if the present tense be

read, as seems best, the idea will be that of those labors

continually going on unto the end. "Eyes" symbolize His

all-watchful and wise providence for His Church, and against her

foes.

7. The book lay on the open hand of Him that sat on the throne

for any to take who was found worthy [ALFORD]. The

Lamb takes it from the Father in token of formal investiture into His

universal and everlasting dominion as Son of man. This introductory

vision thus presents before us, in summary, the consummation to which

all the events in the seals, trumpets, and vials converge, namely, the

setting up of Christ's kingdom visibly. Prophecy ever hurries to the

grand crisis or end, and dwells on intermediate events only in their

typical relation to, and representation of, the end.

8. had taken--Greek, "took."

fell down before the Lamb--who shares worship and the throne

with the Father.

harps--Two oldest manuscripts, A, B, Syriac and

Coptic read, "a harp": a kind of guitar, played with the hand or

a quill.

vials--"bowls" [TREGELLES]; censers.

odours--Greek, "incense."

prayers of saints--as the angel offers their prayers

(Re 8:3)

with incense (compare

Ps 141:2).

This gives not the least sanction to Rome's dogma of our praying to

saints. Though they be employed by God in some way unknown to us

to present our prayers (nothing is said of their interceding for

us), yet we are told to pray only to Him

(Re 19:10; 22:8, 9).

Their own employment is praise (whence they all have

harps): ours is prayer.

9. sung--Greek, "sing": it is their blessed occupation

continually. The theme of redemption is ever new, ever

suggesting fresh thoughts of praise, embodied in the "new song."

us to God--So manuscript B, Coptic, Vulgate, and CYPRIAN. But A omits "us": and Aleph reads

instead, "to our God."

out of--the present election-church gathered out of the

world, as distinguished from the peoples gathered to Christ as the

subjects, not of an election, but of a general and world-wide

conversion of all nations.

kindred . . . tongue . . . people

. . . nation--The number four marks world-wide

extension: the four quarters of the world. For "kindred," translate as

Greek, "tribe." This term and "people" are usually restricted to

Israel: "tongue and nation" to the Gentiles

(Re 7:9; 11:9; 13:7,

the oldest reading;

Re 14:6).

Thus there is here marked the election-Church gathered from Jews and

Gentiles. In

Re 10:11,

for "tribes," we find among the four terms "kings"; in

Re 17:15,

"multitudes."

10. made us--A, B, Aleph, Vulgate, Syriac, and

Coptic read, "them." The Hebrew construction of the third

person for the first, has a graphic relation to the redeemed,

and also has a more modest sound than us, priests [BENGEL].

unto our God--So B and Aleph read. But A omits the

clause.

kings--So B reads. But A, Aleph, Vulgate, Coptic, and

CYPRIAN, read, "A kingdom." Aleph reads

also "a priesthood" for priests. They who cast their crowns

before the throne, do not call themselves kings in the sight of

the great King

(Re 4:10, 11);

though their priestly access has such dignity that their reigning on

earth cannot exceed it. So in

Re 20:6

they are not called "kings" [BENGEL].

we shall reign on the earth--This is a new feature added to

Re 1:6.

Aleph, Vulgate, and Coptic read, "They shall

reign." A and B read, "They reign." ALFORD

takes this reading and explains it of the Church EVEN

NOW, in Christ her Head, reigning on the earth: "all things are

being put under her feet, as under His; her kingly office and rank are

asserted, even in the midst of persecution." But even if we read (I

think the weightiest authority is against it), "They reign,"

still it is the prophetical present for the future: the seer being

transported into the future when the full number of the redeemed

(represented by the four living creatures) shall be complete and

the visible kingdom begins. The saints do spiritually reign now;

but certainly not as they shall when the prince of this world shall be

bound (see on

Re 20:2-6).

So far from reigning on the earth now, they are "made as the

filth of the world and the offscouring of all things." In

Re 11:15, 18,

the locality and time of the kingdom are marked.

KELLY translates, "reign over the earth"

(Greek, "epi tees gees"), which is justified by the

Greek (Septuagint,

Jud 9:8;

Mt 2:22).

The elders, though ruling over the earth, shall not necessarily

(according to this passage) remain on the earth. But English

Version is justified by

Re 3:10.

"The elders were meek, but the flock of the meek independently

is much larger" [BENGEL].

11. I beheld--the angels: who form the outer circle, while the

Church, the object of redemption, forms the inner circle nearest the

throne. The heavenly hosts ranged around gaze with intense love and

adoration at this crowning manifestation of God's love, wisdom, and

power.

ten thousand times ten thousand--Greek, "myriads of

myriads."

12. to receive power--Greek, "the power." The

remaining six (the whole being seven, the number for

perfection and completeness) are all, as well as "power,"

ranged under the one Greek article, to mark that they form

one complete aggregate belonging to God and His co-equal, the

Lamb. Compare

Re 7:12,

where each of all seven has the article.

riches--both spiritual and earthly.

blessing--ascribed praise: the will on the creature's

part, though unaccompanied by the power, to return blessing for

blessing conferred [ALFORD].

13. The universal chorus of creation, including the outermost

circles as well as the inner (of saints and angels), winds up the

doxology. The full accomplishment of this is to be when Christ

takes His great power and reigns visibly.

every creature--"all His works in all places of His dominion"

(Ps 103:22).

under the earth--the departed spirits in Hades.

such as are--So B and Vulgate. But A omits this.

in the sea--Greek, "upon the sea": the sea animals

which are regarded as being on the surface [ALFORD].

all that are in them--So Vulgate reads. A omits "all

(things)" here (Greek, "panta"), and reads, "I heard all

(Greek, "pantas") saying": implying the harmonious

concert of all in the four quarters of the universe.

Blessing, &c.--Greek, "the blessing, the

honor, and the glory, and the might to the ages of the

ages." The fourfold ascription indicates world-wide

universality.

14. said--So A, Vulgate, and Syriac read. But B

and Coptic read, "(I heard) saying."

Amen--So A reads. But B reads, "the (accustomed) Amen."

As in

Re 4:11,

the four and twenty elders asserted God's worthiness to receive the

glory, as having created all things, so here the four living

creatures ratify by their "Amen" the whole creation's ascription

of the glory to Him.

four and twenty--omitted in the oldest manuscripts:

Vulgate supports it.

him that liveth for ever and ever--omitted in all the

manuscripts: inserted by commentators from

Re 4:9.

But there, where the thanksgiving is expressed, the words are

appropriate; but here less so, as their worship is that of silent

prostration. "Worshipped" (namely, God and the Lamb). So in

Re 11:1,

"worship" is used absolutely.