Revelation 5 commentary

The apostle saw in the hand of Him that sat upon the throne, a roll of parchments in the form usual in those times, and sealed with seven seals. This represented the secret purposes of God about to be revealed. The designs and methods of Divine Providence, toward the church and the world, are stated, fixed, and made a matter of record. The counsels of God are altogether hidden from the eye and understanding of the creature. The several parts are not unsealed and opened at once, but after each other, till the whole mystery of God's counsel and conduct is finished in the world. The creatures cannot open it, nor read it; the Lord only can do so. Those who see most of God, are most desirous to see more; and those who have seen his glory, desire to know his will. But even good men may be too eager and hasty to look into the mysteries of the Divine conduct. Such desires, if not soon answered, turn to grief and sorrow. If John wept much because he could not look into the book of God's decrees, what reason have many to shed floods of tears for their ignorance of the gospel of Christ of that on which everlasting salvation depends! We need not weep that we cannot foresee future events respecting ourselves in this world; the eager expectation of future prospects, or the foresight of future calamities, would alike unfit us for present duties and conflicts, or render our prosperous days distressing. Yet we may desire to learn, from the promises and prophecies of Scripture, what will be the final event to believers and to the church; and the Incarnate Son has prevailed, that we should learn all that we need to know. Christ stands as Mediator between God and both ministers and people. He is called a Lion, but he appears as a Lamb slain. He appears with the marks of his sufferings, to show that he pleads for us in heaven, in 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, and to do it in the most effectual manner. The Father put the book of his eternal counsels into the hand of Christ, and Christ readily and gladly took it into his hand; for he delights to make known the will of his Father; and the Holy Spirit is given by him to reveal the truth and will of God.

It is matter of joy to all the world, to see that God deals with men in grace and mercy through the Redeemer. He governs the world, not merely as a Creator, but as our Saviour. The harps were 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. Christ has redeemed his people from the bondage of sin, guilt, and Satan. He has not only purchased liberty for them, but the highest honour and preferment; he made them kings and priests; kings, to rule over their own spirits, and to overcome the world, and the evil one; and he makes them priests; giving them access to himself, and liberty to offer up spiritual sacrifices. What words can more fully declare that Christ is, and ought to be worshipped, equally with the Father, by all creatures, to all eternity! Happy those who shall adore and praise in heaven, and who shall for ever bless the Lamb, who delivered and set them apart for himself by his blood. How worthy art thou, O God, Father, Son, and Holy Ghost, of our highest praises! All creatures should proclaim thy greatness, and adore thy majesty.

CHAPTER 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 Ep 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 by which God in Christ clears the way for the final opening and reading 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--(Psa 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--(Is 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 (Is 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 Psa 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" (Psa 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.

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.

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.

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.

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

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.

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).

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.

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.

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.

Kings and priests - See Exo 19:6 (note); 1Pet 2:5 (note), 1Pet 2:9 (note), and the notes there.

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.

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."

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.

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?

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.

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.

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.

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!

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, Gen 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, Isa 11:1,10. Hath prevailed to open the book - Hath overcome all obstructions, and obtained the honour to disclose the divine counsels.

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.

And he came - Here was "Ask of me," Psa 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.

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, Rev 5:14, the conclusion. They are together surrounded with a multitude of angels, Rev 5:11, and together sing the new song, as they had before praised God together, Rev 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.

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," Rev 14:1, out of every tribe, and tongue, and people, and nation - That is, out of all mankind.

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, Rev 11:18;15:7;20:4;22:5;Dan 7:27;Psa 49:14.

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, Rev 7:11, St. John heard them all.

Worthy is the Lamb - The elders said, Rev 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.

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, 1Cor 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.

1 AND I saw in the right hand of him that sate on the throne; a book written within, and on the back-side , sealed with seven seals .

The Disputes what this Book was, are very idle; for it was certainly the Book of which we read hereafter, that it was opened, and to which the seven Seals mentioned in the following Chapters were annexed, of the opening of all which we read; and this could be no other than Codex fa [illegible: 1 letter]idicus (as Mr. Mede calls it) the Book of the Counsels, Decrees, and Purposes of God relating to his Church, as to what more remarkable things should happen to it to the end of the World; which Book was in the Hand of the Father.

Very full of matter, so as it was written on all sides.

But hitherto concealed from the World, and to be revealed by parts, as to the bringing to pass of those things decreed in it, tho all at once by God, here revealed in a degree, by Visions unto Iohn.

Marginal references: Ezek. 2.10.

2 And I saw a strong angel proclaiming with a loud voice , Who is worthy to open the book, and to loose the seals thereof ?

There were no weak Angels, but possibly this Angel might, in appearance to Iohn, look as if he were stronger than others; or rather so judged

from the great, and loud Voice he used.

Not that he thought any was able, or worthy. We can only conclude from hence the Impotency of Man to search, and find out, and expound the deep Things of God, and consequently the Unlawfulness of too narrow a prying into his secret Mysteries.

3 And no man in heaven , or in earth , neither under the earth , was able to open the book, neither to look thereon .

None of the Angels in Heaven,

nor any Man upon the Earth,

nor any of them whose Bodies are under the Earth, and their Souls in Heaven, nor any infernal Spirits.

None was found sufficient to open the Book, and to look on it. There was none who replied to the Angel's Question, v. 2.

Marginal references: Ver. 13.

4 And I wept much, because no man was found worthy to open, and to read the book, neither to look thereon .

As it is the nature of Man to desire to know secret and hidden things, especially such as we apprehend of concernment to our selves, or those whom we love, or are interested in, and to be troubled, if we know they may be known, and are at a loss for a due mean whereby to come to the knowledge of them.

5 And one of the elders saith unto me, Weep not : Behold, the lion of the tribe of Judah, the root of David , hath prevailed to open the book, and to loose the seven seals thereof .

We must remember that Iohn is here describing a Vision, and that part of it wich is but introductive to the material parts of it. He had in his Vision seen a Book in the Right-hand of God the Father, sitting upon his Throne of Glory; he had heard an Angel proclaiming, If any were worthy, he should open the Book, and loose the Seals. None appeared to answer that Voice, he was troubled; he thought he heard one saying to him, Be not troubled, the Book shall be opened.

Christ shall open the Book, and loose the Seals of it, who is here expressed under a double Character; 1. The Lion of the Tribe of Iudah, he is so called, undoubtedly, with Allusion to Iacob's Prophecy, Gen. 49.9, 10. wherein Iudah was compared to a Lion's Whelp, because he should be victorious. Christ was to be born of this Tribe, and was to be a great Conqueror. 2. He [illegible: 1 letter]s called the Root of David; he was a Branch of David, as he was Man, but the Root of David, as he was God; therefore David, Psal. 110.1. called him Lord, tho he was his Son.

Hath prevailed with his Father

for a leave to open the Book, and loose the Seals thereof, i. e. to reveal those things that are the Counsels, and Purposes of God relating to his Church, and the Affairs thereof to the World's end. I do not think we are at all concerned to enquire who is here meant by the one of the twenty four Elders. As in Parables there are some things put in meerly to complete the feigned History; so in the Relation of Visions some things of that Nature are put in, which need not a particular Explication. The Sum is, That while Iohn was troubled for fear he should not know what was in the Book, he was told by one of those who attended the Throne, That he need not be troubled, for Christ had obtained a Liberty from his Father (in whose Power only Times and Seasons for future things were) to reveal these Counsels of God as to things to come.

Marginal references: Isa. 11.1, 10. Chap. 22.16.

6 And I beheld , and lo, in the midst of the throne, and of the four beasts, and 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 .

Hearing the mention of a Lion of the Tribe of Iudah, he looks about wistly to see if he could see any justifying that Representation.

Instead of a Lion he seeth a Lamb. Christ Jesus called a Lamb by this Apostle, Iohn 1.29, 36. and very often in this Book, a Lamb, for Whiteness and Innocency, 1 Pet. 1.19. for Meekness and Patience, Acts 8.32. but here with reference to the Paschal Lamb.

For he appears wounded and pierced, as if it had been slain; and to shew that he was equal with the Father, he appears in the midst of the Throne, and in the midst of the Elders, and of the four living Creatures, to shew his Presence with his Church and Ministers, Matth. 28.28. and his walking (as was said, ch. 2.) in the midst of his Churches, which were the Golden Candlesticks there mentioned.

He appeareth now with seven Horns, which are Members in which the Beasts Strength, Power, and Beauty is much seen, to denote his Glory, and Beauty, and the Power he had now received, to offend, and conquer all his Enemies.

And with seven Eyes which were the seven Spirits of God, mentioned ch. 1.4. and 4.5. endued with the Spirit of God, (which is also called his Spirit) not given to him by measure.

Which spiritual Gifts and Perfections he exerciseth over all the Earth, both with Relation to his Church, and to his Churches Enemies.

Marginal references: Zech. 3.9. & 4.10.

7 And he came and took the book out of of the right hand of him that sate upon the throne .

This Lamb with seven Horns, and seven Eyes having been slain, and having prevailed with his Father to open this Book, mentioned v. 1. of all the Secrets, Counsels, and Purposes of God relating to his Church, he came and took it of his Father,

in whose Right-hand it was, as v. 1. From hence to the end of this Chapter, are nothing but Songs sang by the living Creatures which Iohn saw, and the twenty four Elders which he saw, and an innumerable Company of Angels, to the Honour and Glory of Jesus Christ, as the Redeemer of Man, and the Head of the Church, upon this taking of the Book from the Right-hand of his Father.

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 odors , which are the prayers of the saints .

When the Lamb that had been slain had obtained of him that sat on the Throne to open the Book of God's secret Counsels▪ relating to his Church, mentioned v. 1. and had taken it out of his Right-hand, Iohn saw

the four living Creatures mentioned ch. 4.6, 7, 8. by which seemed to be represented the Ministers of the Gospel, or the whole Church of Christ; and the

four and twenty Elders that had on their Heads Crowns of Gold, mentioned ch. 4. v. 4. by which, we said, were represented either the Ministers of the Church, or the whole Church.

He alludeth to the Worship of God under the Old-Testament, where in the Temple they were wont to praise God with Instruments of Musick, and offering up of

Frankincense: See 1 Chron. 13.8. and 15.16. 2 Chro. 5.12. Nehem. 12.27. Psal. 33.2. and 141.2. and 150.3.

These Viols of Odors, he tells us, signified the Prayers of the Saints. The whole Verse signifies the Prayers and Praises, even all that Adoration which God, under the Gospel, should have from his Ministers and People, for constituting his Son the Head of his Church, and making him their Prophet, Priest, and King.

Marginal references: Chap. 14.2.; Or, incense.

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 i, out of every kindred, and tongue, and people, and nation k;

By a new Song is either to be understood an excellent Song, (for new Songs are usually most valued) or (which pleaseth me best) new, as to the matter of it; for the Servants of God under the Old-Testament could not bless God for the actual Redemption of Man, by the Blood of Christ, but only rejoice in hope, imbracing the Promises seen afar off by the Eye of Faith.

They acknowledge Christ worthy to be intrusted with his Church, and the Revelations of the Counsels of God, with Relation to it, to open them.

Because he had redeemed his Church, scattered over all the World, from Sin, Death, and Hell, unto God, to serve him, and to live for ever with him, and that with no lesser Price, than his own Blood; Wherefore (as the Apostle tells us, Phil. 2.9.) God had highly exalted him.

Marginal references: Chap. 14.3.; Chap. 4.11.; 1 Cor. 6.20. & 7.23. Eph. 1.7. Col. 1.14. 1 Pet. 1.18, 19. 1 Joh. 1.7.

10 And hast made us unto our God, kings and priests : and we shall reign on the earth .

The four living Creatures, and four and twenty Elders (by which are represented the Ministers and Members of the Church of Christ) go on in shewing why they had reason to proclaim Christ worthy to be the Prophet to his Church, to open the Counsels of God to them, viz. because of the great love he had shewed to them, not only in redeeming them with his Blood from the Guilt and Power of Sin, but in making them Kings and Priests, giving them the same Priviledges that the Jewish Church had, who were called a Royal Priesthood, Exod. 19.6. giving them a Power (as Priests) to offer up (not such bloody fleshly Sacrifices as they offered, but) spiritual Sacrifices, acceptable to God through the Beloved, 1 Pet. 2.5, 9. and also Kings to rule over their Lusts, and sensitive Appetite;

and to reign hereafter on the Earth, judging the World, 1 Cor. 6.3. at the great Day, with the great Iudge of the quick and the dead.

Marginal references: Chap. 1.6.

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 ;

I still attended diligently,

and I heard many Angels, with the living Creatures, and the Elders, (from whence we gather, that we must not, by the living Creatures, or Elders, understand Angels, for they are mentioned apart by themselves, neither could they say, as v. 9, 10. that Christ had redeemed them with his Blood) these Angels joined in this Harmony with the Church to give Glory to Christ.

Their number was infinite, not to be numbered. See the like Dan. 7.10.

Marginal references: Heb. 12.22.

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 .

The Lamb mentioned v. 6. with seven Horns, and seven Eyes, viz. Jesus Christ.

He [illegible: 1 letter]s worthy of those Horns he weareth, Emblems of Power, and Strength given unto him; for all Power was given him in Heaven and Earth. And

of those seven Eyes he hath, i. e. of the Spirit of Wisdom, Isa. 11.2. the Riches of Grace and Wisdom, and

of all the Homage, Glory, Praise, Blessing, and Obedience, which People can give him. I know not whether there be any thing in the Observation made by some, that the number of things here mentioned, of which the Lamb is worthy, answereth the number of the seven Spirits of God, beforementioned.

Marginal references: Chap. 4.11.

14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever .

The meaning of the several Phrases here used, is not to be strictly and particularly examined; the sense of them all in general is to shew the consent of all the Angels and glorified Saints, and of the whole Church, in giving Praise unto God, and particularly to the Lord Jesus Christ (the Lamb) for the work of Man's Redemption, and their particular consent, that Christ is to be worshipped as the Father; and the consent and acquiescence of the whole Creation in the Counsel and Purpose of God, and in the Work of his Providence, constituting Christ as the King, Priest, and Prophet of his Church. And though inanimate Creatures, or sensitive Creatures cannot speak, yet they are also said to join in these Praises, as the Glory of God shineth in them, and they, by him, shall be freed from that Vanity under which they groan, Rom. 8.19, 20, 21. and enjoy something of the Liberty of the Sons of God, and shall all be subject and obedient unto Christ in their respective Stations and Orders, Phil. 2.9, 10. and fulfill his Will in the Execution of his Counsels, and Purposes in the Government of the World, in order to the Preservation of his Church.

The Sealed Book. (a. d. 95.)

1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. 2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? 3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. 4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

Hitherto the apostle had seen only the great God, the governor of all things, now,

I. He is favoured with a sight of the model and methods of his government, as they are all written down in a book which he holds in his hand; and this we are now to consider as shut up and sealed in the hand of God. Observe, 1. The designs and methods of divine Providence towards the church and the world are stated and fixed; they are resolved upon and agreed to, as that which is written in a book. The great design is laid, every part adjusted, all determined, and every thing passed into decree and made a matter of record. The original and first draught of this book is the book of God's decrees, laid up in his own cabinet, in his eternal mind: but there is a transcript of so much as was necessary to be known in the book of the scriptures in general, in the prophetical part of the scripture especially, and in this prophecy in particular. 2. God holds this book in his right hand, to declare the authority of the book, and his readiness and resolution to execute all the contents thereof, all the counsels and purposes therein recorded. 3. This book in the hand of God is shut up and sealed; it is known to none but himself, till he allows it to be opened. Known unto God, and to him alone, are all his works, from the beginning of the world; but it is his glory to conceal the matter as he pleases. The times and seasons, and their great events, he hath kept in his own hand and power. 4. It is sealed with seven seals. This tells us with what inscrutable secrecy the counsels of God are laid, how impenetrable by the eye and intellect of the creature; and also points us to seven several parts of this book of God's counsels. Each part seems to have its particular seal, and, when opened, discovers its proper events; these seven parts are not unsealed and opened at once, but successively, one scene of Providence introducing another, and explaining it, till the whole mystery of God's counsel and conduct be finished in the world.

II. He heard a proclamation made concerning this sealed book. 1. The crier was a strong angel; not that there are any weak ones among the angels in heaven, though there are many among the angels of the churches. This angel seems to come out, not only as a crier, but as a champion, with a challenge to any or all the creatures to try the strength of their wisdom in opening the counsels of God; and, as a champion, he cried with a loud voice, that every creature might hear. 2. The cry or challenge proclaimed was, "Who is worthy to open the book, and to loose the seals thereof? v. 2. If there be any creature who thinks himself sufficient either to explain or execute the counsels of God, let him stand forth, and make the attempt." 3. None in heaven or earth could accept the challenge and undertake the task: none in heaven, none of the glorious holy angels, though before the throne of God, and the ministers of his providence; they with all their wisdom cannot dive into the decrees of God: none on earth, no man, the wisest or the best of men, none of the magicians and soothsayers, none of the prophets of God, any further than he reveals his mind to them: none under the earth, none of the fallen angels, none of the spirits of men departed, though they should return to our world, can open this book. Satan himself, with all his subtlety, cannot do it; the creatures cannot open it, nor look on it; they cannot read it. God only can do it.

III. He felt a great concern in himself about this matter: the apostle wept much; it was a great disappointment to him. By what he had seen in him who sat upon the throne, he was very desirous to see and know more of his mind and will: this desire, when not presently gratified, filled him with sorrow, and fetched many tears from his eyes. Here observe, 1. Those who have seen most of God in this world are most desirous to see more; and those who have seen his glory desire to know his will. 2. Good men may be too eager and to hasty to look into the mysteries of divine conduct. 3. Such desires, not presently answered, turn to grief and sorrow. Hope deferred makes the heart sick.

IV. The apostle was comforted and encouraged to hope this sealed book would yet be opened. Here observe, 1. Who it was that gave John the hint: One of the elders. God had revealed it to his church. If angels do not refuse to learn from the church, ministers should not disdain to do it. God can make his people to instruct and inform their teachers when he pleases. 2. Who it was that would do the thing—the Lord Jesus Christ, called the lion of the tribe of Judah, according to his human nature, alluding to Jacob's prophecy (Gen. xlix. 10), and the root of David according to his divine nature, though a branch of David according to the flesh. He who is a middle person, God and man, and bears the office of Mediator between God and man, is fit and worthy to open and execute all the counsels of God towards men. And this he does in his mediatorial state and capacity, as the root of David and the offspring of Judah, and as the King and head of the Israel of God; and he will do it, to the consolation and joy of all his people.

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.

CHAP. V. Verſe 1. In the right hand]

GR. On, or, At the right hand. There it lay ready, but none could make ought of it, till the Lamb took it not only at, but out of the Fathers right hand, and opened it, ver. 7.

A book written] This book of the Revelation, which till the Son of man had received of his heavenly Father to ſhew unto his ſervants, neither they nor he (as Sonne of man) knew (ſo much at leaſt) of that day and hour of his ſecond coming.

And on the back-ſide] As wanting room within.

Verſe 2. And I ſaw a ſtrong Angel] Angels are very deſirous to know the myſtery of Chriſt, 1 Pet. 1.11. and to profit daily in that knowledge, Epheſ. 3.10.

Verſe 3. Nor under the earth] That is, In the ſea, as Exodus 20.4.

Neither to look thereon] Or, therein, becauſe ſealed up.

Verſe 4. And I wept] Out of a deep deſire of knowing the Contents of this book. And as our Saviour going toward his croſſe, turned again to the weeping women, and comforted them, ſo he ſoon ſatisfied the deſire of this his dejected Diſciple. Tears are effectuall Oratours. Luther got much of his it [illegible: 1 letter]ſight in[illegible: 1 letter] to Gods matters by this means. So did Melancthon, when he wept out thoſe words, Quos fugiamus habemus (Pontificios) quos ſequamur non intelligimus. It is ſaid of Sir Philip Sidney, that when he met with any thing that he well underſtood not, he would break out into tears—faciles motus mens generoſa capit. The Spouſe,Cant 7.4. ſeeking him whom her ſoul loved, had eyes like the pools of Heſhbon glazed with tears. And Daniel had greateſt revelations after three weeks of heavines, Chap. 10.2.

Verſe 5. And one of the Elders] A common Chriſtian, points the Divine to the Arch-prophet, whom for preſent he thought not on.Act. 8 26. R[illegible: 1 letter]m. 1.12. An eloquent Apollos may be better informed by a Tent-maker, and a great Apoſtle be comforted by an ordinary Roman.

Behold, the lion of the Tribe of Judah] So Moſes ſets forth our Saviour.

The root of David] So the Prophets. They have Moſes and the Prophets, ſaith Abraham. To the Law, and to the Teſtimony. Gen 49.9. Iſa. 11.1. Luk. 16.29. Iſa 8.20. If any ſpeak not according to this word, it is becauſe there is no light in them, nor to be gotten for them.

Hath prevailed] Gr. Hath overcome, or ſurpaſſed, [non-Latin text not transcribed]. ſc. all creatures in worth, to do this great work.

Verſe 6. In the midſt of the Throne] As a fit Mediatour betwixt God and men, even the man Chriſt Jeſus, who gave a ranſome,1 Tim. 2.5, 8. &c.

A Lamb as it had been ſlain] This form of ſpeech is put (ſaith an Interpreter) to ſhew the continuall recent vertue of Chriſts death, eternally effectuall before God, as whereby once for all he hath purchaſed eternall redemption. Some think that he ſtill retains in heaven the prints and ſcars of thoſe wounds that he received on earth in his hands, feet and ſide. His glorified body (ſaith one) is that golden cenſer, which through the wounds that are in it, as thorow chinks or holes, fumeth forth alwaies a pleaſant and ſweet ſavour in the noſtrils of his Father.

Having ſeven hor[illegible: 1 letter]s] Plenty of power. Antichriſt hath but two horns, Chap. 13.11.

And ſeven eyes] No want of wiſdome, no need of a viſible head to the Church, or any other Vicar generall to Chriſt, then the holy Ghoſt, called here, The ſeven spirits of God ſent forth into all the earth.

Verſe 7. And he came and took] As Mediatour he took it, as God he gave it. All things are delivered unto him of the Father: and no man knoweth the Father but the Son, and he to whom the Son revealeth him, Mat. 11.27. See the Note there.

Verſe 8. Fell down before the Lamb] As they had done before the throne, Chap 4. See Joh. 5.23. Divine adoration is an honour due to the manhood of Chriſt alſo, as it is taken into union with the God-head.

Full of odours] Therefore ſweet to God, becauſe Chriſt pours unto them of his odours, Rev. 8.3.

Which are the praiers of Saints] That is, their own praiers and praiſes recorded, verſ. 9. And this is added as an Expoſition, to let us know what is meant by odours. See the like, Joh. 2.21. and 7.39. Rev. 1.20.

Verſe 9. And they ſung] A generall joy in heaven and earth. Surely,2 Cor 4.[illegible: 1 letter]. it is a pleaſant thing to ſee the light: how much more to ſee the light of the knowledge of God in the face of Jeſus Chriſt? What a deal of triumph and exultation is here all the Church over upon the opening of this book, upon the receit of this Revelation? Should not this excite and kindle in our hearts a more earneſt deſire of underſtanding theſe myſteries? Oh I could finde in my heart ;to fall afreſh upon the ſtudy of the Revelation, had I ſtrength to do it, ſaid my Reverend old Maſter unto me, a little afore his death: Mr John Ballam I mean, Miniſter of the Word for many years at Eveſham, where I heard him (in my childehood) preaching many a ſweet Sermon upon the ſecond and third Chapters of this Book.

A new ſong] For the new work of redemption, beſides that old ſong, Chap. 4. for that of creation.

Out of every kindred] Let this be noted againſt the doctrine of univerſall Redemption, that's now again ſo violently cried up amongſt us.

Verſe 10. And we ſhall raign on the earth] Raign over our luſts, raign with and in Chriſt over all our enemies by a ſpirituall not ſecular ſcepter; and at laſt judge the world, 1 Cor. 6.2.

Verſe 11. Round about the throne and the beaſts] That is, round about the beaſts and the Elders. Angels encamp about the Saints, as miniſtring ſpirits, and are glad of the office, that there God manifeſted in the fleſh may be ſeen of them: and the multivarious wiſdome of God in mans redemption be diſplaied unto them.1 Tim. 2.16. Epheſ 3.

Verſe 12. With a loud voice] Betokening their earneſt affection; which alſo is here notably expreſſed by the many particulars they aſcribe to Chriſt, as if they could never give enough to him. Now if Angels, who have nothing ſo much benefit by him, doe thus magnifie him; how much more ſhould we? Our hearts ſhould be enlarged, our mouths opened, and we not a little ve[illegible: 2 letters]d at our own vile dulneſſe in being no more affected with theſe indeleble raviſhments.

Verſe 13. And every creature] The whole creation groaneth under vanity, and rejoyceth, as it were, in the fore thought of that liberty of the ſons of God at the laſt day, whereof it ſhall partake, Rom. 8.21. See the Note there.

Verſe 14. And the four beaſts] The Saints were the Precout[illegible: 1 letter]urs in this bleſſed Quire, and now they are the Succentors alſo. They began the Song, and ſo conclude it, as having far greater benefit by Chriſt then all other creatures, and God expects a proportion, that our returns be ſome what anſwerable to our receits.

And I saw in the right hand of him that sat on the throne. Of God, Rev 4:3-4. His form is not described there, nor is there any intimation of it here except the mention of his "right hand." The book or roll seems to have been so held in his hand that John could see its shape, and see distinctly how it was written and sealed.

A book, βιβλιον. This word is properly a diminutive of the word commonly rendered book, (βιβλος) and would strictly mean a small book, or a book of diminutive size--a tablet, or a letter.-- Liddell and Scott, Lex. It is used, however, to denote a book of any size--a roll, scroll, or volume; and is thus used

(a) to denote the Pentateuch, or the Mosaic law, Heb 9:19, 10:7;

(b) the book of life, Rev 17:8, 20:12, 21:27;

(c) epistles, which were also rolled up, Rev 1:11;

(d) documents, as a bill of divorce, Mt 19:7, Mk 10:4. When it is the express design to speak of a small book, another word is used, (βιβλαρδιον) Rev 10:2,8-10. The book or roll referred to here was that which contained the revelation in the subsequent chapters, to the end of the description of the opening of the seventh seal--for the communication that was to be made was all included in the seven seals; and to conceive of the size of the book, therefore, we are only to reflect on the amount of parchment that would naturally be written over by the communications here made. The form of the book was undoubtedly that of a scroll or roll; for that was the usual form of books among the ancients, and such a volume could be more easily sealed with a number of seals, in the manner here described, than a volume in the form in which books are made now. On the ancient form of books, Lk 4:17.

Written within and on the back side. Gr., 'within and behind.' It was customary to write only on one side of the paper or vellum, for the sake of convenience in reading the volume as it was unrolled. If, as sometimes was the case, the book was in the same form as books are now--of leaves bound together--then it was usual to write on both sides of the leaf, as both sides of a page are printed now. But in the other form it was a very uncommon thing to write on both sides of the parchment, and was never done unless there was a scarcity of writing material; or unless there was an amount of matter beyond what was anticipated; or unless something had been omitted. It is not necessary to suppose that John saw both sides of the parchment as it was held in the hand of him that sat on the throne. That it was written on the back side he would naturally see, and, as the book was sealed he would infer that it was written in the usual manner on the inside.

Sealed with seven seals. On the ancient manner of sealing, Mt 27:66, Job 38:14. The fact that there were seven seals--an unusual number in fastening a volume--would naturally attract the attention of John, though it might not occur to him at once that there was anything significant in the number. It is not stated in what manner the seals were attached to the volume, but it is clear that they were so attached that each seal closed one part of the volume, and that when one was broken and the portion which that was designed to fasten was unrolled, a second would be come to, which it would be necessary to break in order to read the next portion. The outer seal would indeed bind the whole; but when that was broken it would not give access to the whole volume unless each successive seal were broken. May it not have been intended by this arrangement to suggest the idea that the whole future is unknown to us, and that the disclosure of any one portion, though necessary if the whole would be known, does not disclose all, but leaves seal after seal still unbroken, and that they are all to be broken one after another if we would know all? How these were arranged, John does not say. All that is necessary to be supposed is, that the seven seals were put successively upon the margin of the volume as it was rolled up, so that each opening would extend only as far as the next seal, when the unrolling would be arrested. Any one by rolling up a sheet of paper could so fasten it with pins, or with a succession of seals, as to represent this with sufficient accuracy.

(a) "book" Eze 2:9,10 (b) "sealed" Isa 29:11

And I saw a strong angel. An angel endowed with great strength, as if such strength was necessary to enable him to give utterance to the loud voice of the inquiry. "Homer represents his heralds as powerful, robust men, in order consistently to attribute to them deep-toned and powerful voices."--Professor Stuart. The inquiry to be made was one of vast importance; it was to be made of all in heaven, all on the earth, and all under the earth, and hence an angel is introduced so mighty that his voice could be heard in all those distant worlds.

Proclaiming with a loud voice. That is, as a herald or crier. He is rather introduced here as appointed to this office than as self-moved. The design undoubtedly is to impress the mind with a sense of the importance of the disclosures about to be made, and at the same time with a sense of the impossibility of penetrating the future by any created power. That one of the highest angels should make such a proclamation would sufficiently show its importance; that such an one, by the mere act of making such a proclamation, should practically confess his own inability, and consequently the inability of all of similar rank, to make the disclosures, would show that the revelations of the future were beyond mere created power.

Who is worthy to open the book, etc. That is, who is "worthy" in the sense of having a rank so exalted, and attributes so comprehensive, as to authorize and enable him to do it. In other words, who has the requisite endowments of all kinds to enable him to do it? It would require moral qualities of an exalted character to justify him in approaching the seat of the holy God to take the book from his hands; it would require an ability beyond that of any created being to penetrate the future, and disclose the meaning of the symbols which were employed. The fact that the book was held in the hand of him that was on the throne, and sealed in this manner, was in itself a sufficient proof that it was not his purpose to make the disclosure directly, and the natural inquiry arose whether there was any one in the wide universe who, by rank, or character, or office, would be empowered to open the mysterious volume.

And no man in heaven. No one--ουδεις. There is no limitation in the original to man. The idea is, that there was no one in heaven --evidently alluding to the created beings there--who could open the volume. Is it not taught here that angels cannot penetrate the future, and disclose what is to come? Are not their faculties limited in this respect like those of man?

Nor in earth. Among all classes of men--sages, divines, prophets, philosophers--who among those have ever been able to penetrate the future, and disclose what is to come?

Neither under the earth. These divisions compose, in common language, the universe: what is in heaven above; what is on the earth; and whatever there is under the earth--the abodes of the dead. May there not be an allusion here to the supposed science of necromancy, and an assertion that even the dead cannot penetrate the future, and disclose what is to come? Isa 8:19. In all these great realms no one advanced who was qualified to undertake the office of making a disclosure of what the mysterious scroll might contain.

Was able to open the book. Had ability--ηδυνατο--to do it. It was a task beyond their power. Even if any one had been found who had a rank and a moral character which might have seemed to justify the effort, there was no one who had the power of reading what was recorded respecting coming events.

Neither to look thereon. That is, so to open the seals as to have a view of what was written therein. That it was not beyond their power merely to see the book is apparent from the fact that John himself saw it in the hand of him that sat on the throne; and it is evident also (Rev 5:5) that in that sense the elders saw it. But no one could prevail to inspect the contents, or so have access to the interior of the volume as to be able to see what "was written there. It could be seen, indeed, (Rev 5:1) that it was written on both sides of the parchment, but what the writing was no one could know.

And I wept much, because no man was found worthy, etc. Gr., as in Rev 5:3, no one. It would seem as if there was a pause to see if there were any response to the proclamation of the angel. There being none, John gave way to his deep emotions in a flood of tears. The tears of the apostle here may be regarded as an illustration of two things which are occurring constantly in the minds of men:

(1.) The strong desire to penetrate the future; to lift the mysterious veil which shrouds that which is to come; to find some way to pierce the dark wall which seems to stand up before us, and which shuts from our view that which is to be hereafter. There have been no more earnest efforts made by men than those which have been made to read the sealed volume which contains the record of what is yet to come. By dreams, and omens, and auguries, and astrology, and the flight of birds, and necromancy, men have sought anxiously to ascertain what is to be hereafter. Compare, for an expression of that intense desire, Foster's Life and Correspondence, vol. 1 p. 111, and vol. 2. pp. 237- 238.

(2.) The weeping of the apostle may be regarded as an instance of the deep grief which men often experience when all efforts to penetrate the future fail, and they feel that after all they are left completely in the dark. Often is the soul overpowered with grief, and often are the eyes filled with sadness at the reflection that there is an absolute limit to the human powers; that all that man can arrive at by his own efforts is uncertain conjecture, and that there is no way possible by which he can make nature speak out and disclose what is to come. Nowhere does man find himself more lettered and limited in his powers than here; nowhere does he feel that there is such an intense disproportion between his desires and his attainments. In nothing do we feel that we are more absolutely in need of Divine help than in our attempts to unveil the future; and were it not for revelation man might weep in despair.

And one of the elders saith unto me. Rev 4:4. No particular reason is assigned why this message was delivered by one of the elders rather than by an angel. If the elders were, however, (Rev 4:4) the representatives of the church, there was a propriety that they should address John in his trouble. Though they were in heaven, they were deeply interested in all that pertained to the welfare of the church, and they had been permitted to understand what as yet was unknown to him, that the power of opening the mysterious volume which contained the revelation of the future was entrusted particularly to the Messiah. Having this knowledge, they were prepared to comfort him with the hope that what was so mysterious would be made known.

Weep not. That is, there is no occasion for tears. The object which you so much desire can be obtained. There is one who can break those seals, and who can unroll that volume and read what is recorded there.

Behold the Lion of the tribe of Judah. This undoubtedly refers to the Lord Jesus; and the points needful to be explained are, why he is called a Lion, and why he is spoken of as the Lion of the tribe of Judah.

(a) As to the first: This appellation is not elsewhere given to the Messiah, but it is not difficult to see its propriety as used in this place. The lion is the king of beasts, the monarch of the forest, and thus becomes an emblem of one of kingly authority and of power, (Rev 4:7) and as such the appellation is used in this place. It is because Christ has power to open the seals--as if he ruled over the universe, and all events were under his control, as the lion rules in the forest-- that the name is here given to him.

(b) As to the other point: He is called the "Lion of the tribe of Judah," doubtless, with reference to the prophecy in Gen 9:9 --"Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion;" and from the fact that the Messiah was of the tribe of Judah. Compare Gen 49:10. This use of the term would connect him in the apprehension of John with the prophecy, and would suggest to him the idea of his being a ruler, or having dominion. As such, therefore, it would be appropriate that the power of breaking these seals should be committed to him.

The Root of David. Not the Root of David in the sense that David sprung from him as a tree does from a root, but in the sense that he himself was a "root-shoot" or sprout from David, and had sprung from him as a shoot or sprout springs up from a decayed and fallen tree. Isa 11:1. This expression would connect him directly with David, the great and glorious monarch of Israel, and as having a right to occupy his throne. As one thus ruling over the people of God, there was a propriety that to him should be entrusted the task of opening these seals.

Hath prevailed. That is, he has acquired this power as the result of a conflict or struggle. The word used here--ενικησεν-- refers to such a conflict or struggle, properly meaning to come off victor; to overcome; to conquer; to subdue: and the idea here is that his power to do this, or the reason why he does this, is the result of a conflict in which he was a victor. As the series of events to be disclosed, resulting in the final triumph of religion, was the effect of his conflicts with the powers of evil, there was a special propriety that the disclosure should be made by him. The truths taught in this verse are,

(l) that the power of making disclosures in regard to the future is entrusted to the Messiah; and

(2) that this, so far as he is concerned, is the result of a conflict or struggle on his part.

(a) "Lion" Gen 49:9,10, Nu 24:9, Heb 7:14 (b) "Root" Rev 22:16, Isa 11:1,10

And I beheld, and, lo, in the midst 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

And he came and took the book out of the right hand, etc. As if it pertained to him by virtue of rank or office. There is a difficulty here, arising from the incongruity of what is said of a lamb, which it is not easy to solve. The difficulty is in conceiving how a lamb could take the book from the hand of Him who held it. To meet this several solutions have been proposed.

(1.) Vitringa supposes that the Messiah appeared as a lamb only in some such sense as the four living beings (Rev 4:7) resembled a lion, a calf, and an eagle; that is, that they bore this resemblance only in respect to the head, while the body was that of a man. He thus supposes, that though in respect to the upper part the Saviour resembled a lamb, yet that to the front part of the body hands were attached by which he could take the book. But there are great difficulties in this supposition. Besides that nothing of this kind is intimated by John, it is contrary to every appearance of probability that the Redeemer would be represented as a monster. In his being represented as a lamb there is nothing that strikes the mind as inappropriate or unpleasant, for he is often spoken of in this manner, and the image is one that is agreeable to the mind. But all this beauty and fitness of representation is destroyed, if we think of him as having human hands proceeding from his breast or sides, or as blending the form of a man and an animal together. The representation of having an unusual number of horns and eyes does not strike us as being incongruous in the same sense; for though the number is increased, they are such as pertain properly to the animal to which they are attached.

(2.) Another supposition is that suggested by Professor Stuart, that the form was changed, and a human form resumed when the Saviour advanced to take the book and open it. This would relieve the whole difficulty, and the only objection to it is, that John has not given any express notice of such a change in the form; and the only question can be whether it is right to suppose it in order to meet the difficulty in the case. In support of this it is said that all is symbol; that the Saviour is represented in the book in various forms; that as his appearing as a lamb was designed to represent in a striking manner the fact that he was slain, and that all that he did was based on the atonement, so there would be no impropriety in supposing that when an action was attributed to him he assumed the form in which that act would be naturally or is usually done. And as in taking a book from the hand of another it is wholly incongruous to think of its being done by a lamb, is it not most natural to suppose that the usual form in which the Saviour is represented as appearing would be resumed, and that he would appear again as a man?--But is it absolutely certain that he appeared in the form of a lamb at all? May not all that is meant be, that John saw him near the throne, and among the elders, and was struck at once with his appearance of meekness and innocence, and with the marks of his having been slain as a sacrifice, and spoke of him in strong figurative language as a lamb? And where his "seven horns" and "seven eyes" are spoken of, is it necessary to suppose that there was any real assumption of such horns and eyes? May not all that is meant be that John was struck with that in the appearance of the Redeemer of which these would be the appropriate symbols, and described him as if these had been visible? When John the Baptist saw the Lord Jesus on the banks of the Jordan, and said, "Behold the Lamb of God, which taketh away the sin of the world," (Jn 1:29) is it necessary to suppose that he actually appeared in the form of a lamb? Do not all at once understand him as referring to traits in his character, and to the work which he was to accomplish, which made it proper to speak of him as a lamb? And why, therefore, may we not suppose that John in the Apocalypse designed to use language in the same way, and that he did not intend to present so incongruous a description as that of a lamb approaching a throne and taking a book from the hand of Him that sat on it, and a lamb too with many horns and eyes? If this supposition is correct, then all that is meant in this passage would be expressed in some such language as the following: "And I looked, and lo there was one in the midst of the space occupied by the throne, by the living creatures, and by the elders, who, in aspect, and in the emblems that represented his work on the earth, was spotless, meek, and innocent as a lamb; one with marks on his person which brought to remembrance the fact that he had been slain for the sins of the world, and yet one who had most striking symbols of power and intelligence, and who was therefore worthy to approach and take the book from the hand of Him that sat on the throne." It may do something to confirm this view to recollect that when we use the term "Lamb of God" now, as is often done in preaching and in prayer, it never suggests to the mind the idea of a lamb. We think of the Redeemer as resembling a lamb in his moral attributes and in his sacrifice, but never as to form. This supposition relieves the passage of all that is incongruous and unpleasant, and may be all that John meant.

And when he had taken the book, the four beasts, etc. The acts of adoration here described as rendered by the four living creatures and the elders are, according to the explanation given in Rev 4:4-7, emblematic of the honour done to the Redeemer by the church, and by the course of providential events in the government of the world,

Fell down before the Lamb. The usual posture of profound worship. Usually in such worship there was entire prostration on the earth, Mt 2:2; 1Cor 14:25.

Having every one of them harps. That is, as the construction, and the propriety of the case would seem to demand, the elders had each one of them harps. The whole prostrated themselves with profound reverence; the elders had harps and censers, and broke out into a song of praise for redemption, This construction is demanded, because

(a) the Greek word--εχοντες--more properly agrees with the word elders--πρεσβυτεροι--and not with the word beasts--ζωα;

(b) there is an incongruity in the representation that the living creatures--in the form of a lion, a calf, an eagle, should have harps and censers; and

(c) the song of praise that is sung (Rev 5:9) is one that properly applies to the elders as the representatives of the church, and not to the living creatures-- "Thou hast redeemed us to God by thy blood." The harp was a well known instrument used in the service of God, Josephus describes it as having ten strings, and as struck with a key. --Antiquities, vii. 12, 3. Isa 5:12.

And golden vials. The word vial with us, denoting a small slender bottle with a narrow neck, evidently does not express the idea here. The article here referred to was used for offering incense, and must have been a vessel with a large open mouth. The word bowl or goblet would better express the idea, and it is so explained by Professor Robinson, Lex., and by Professor Stuart, in loc. The Greek word--φιαλη-- occurs in the New Testament only in Revelation, (Rev 5:8, 15:7, 16:1-4,8,10,12,17, 17:1, 21:9) and is uniformly rendered vial and vials, though the idea is always that of a bowl or goblet.

Full of odours. Or rather, as in the margin, full of incense--θυμιαματων. Lk 1:9.

Which are the prayers of saints. Which represent or denote the prayers of saints. Compare Ps 141:2, "Let my prayer be set forth before thee as incense." The meaning is, that incense was a proper emblem of prayer. This seems to have been in two respects:

(a) as being acceptable to God--as incense produced an agreeable fragrance; and

(b) in its being wafted towards heaven--ascending towards the eternal throne. In Rev 8:3, an angel is represented as having a golden censer: "And there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne". The representation there undoubtedly is, that the angel is employed in presenting the prayers of the saints which were offered on earth before the throne. Rev 8:3. It is most natural to interpret the passage before us in the same way. The allusion is clearly to the temple service, and to the fact that incense was offered by the priest in the temple itself at the time that prayer was offered by the people in the courts of the temple. See Lk 1:9-10. The idea here is, therefore, that the representatives of the church in heaven-- the elders--spoken of as "priests," (Rev 5:10) are described as officiating in the temple above in behalf of the church still below, and as offering incense while the church is engaged in prayer. It is not said that they offer the prayers themselves, but that they offer incense as representing the prayers of the saints. If this be the correct interpretation, as it seems to be the obvious one, then the passage lays no foundation for the opinion expressed by Professor Stuart, as derived from this passage, (in loc.,) that prayer is offered by the redeemed in heaven. Whatever may be the truth on that point--on which the Bible seems to be silent-it will find no support from the passage before us. Adoration, praise, thanksgiving, are represented as the employment of the saints in heaven: the only representation respecting prayer as pertaining to that world is, that there are emblems there which symbolize its ascent before the throne, and which show that it is acceptable to God. It is an interesting and beautiful representation that there are in heaven appropriate symbols of ascending prayer, and that while in the outer courts here below we offer prayer, incense, emblematic of it, ascends in the holy of holies above. The impression which this should leave on our minds ought to be, that our prayers are wafted before the throne, and are acceptable to God.

(c) "four beasts" Rev 4:4,8,10 (d) "harps" Rev 15:2 (a) "prayers" Ps 141:2 (1) "odours" "incense"

And they sung a new song. Compare Rev 14:3. New in the sense that it is a song consequent on redemption, and distinguished therefore from the songs sung in heaven before the work of redemption was consummated. We may suppose that songs of adoration have always been sung in heaven; we know that the praises of God were celebrated by the angelic choirs when the foundations of the earth were laid, (Job 38:7) but the song of redemption was a different song, and is one that would never have been sung there if man had not fallen, and if the Redeemer had not died. This song strikes notes which the other songs do not strike, and refers to glories of the Divine character which but for the work of redemption would not have been brought into view. In this sense the song was new; it will continue to be new in the sense that it will be sung afresh as redeemed millions continue to ascend to heaven. Compare Ps 40:3, 96:1, 144:9, Isa 42:10.

Thou art worthy to take the book, etc. This was the occasion or ground of the "new song," that by his coming and death he had acquired a right to approach where no other one could approach, and to do what no other one could do.

For thou wast slain. The language here is such as would be appropriate to a lamb slain as a sacrifice. The idea is, that the fact that he was thus slain constituted the ground of his worthiness to open the book. It could not be meant that there was in him no other ground of worthiness, but that this was that which was most conspicuous. It is just the outburst of the grateful feeling resulting from redemption, that he who has died to save the soul is worthy of all honour, and is fitted to accomplish what no other being in the universe can do. However this may appear to the inhabitants of other worlds, or however it may appear to the dwellers on the earth who have no interest in the work of redemption, yet all who are redeemed will agree in the sentiment that He who has ransomed them with his blood has performed a work to do which every other being was incompetent, and that now all honour in heaven and on earth may appropriately be conferred on him.

And hast redeemed us. The word here used--αγοραζω--means properly to purchase, to buy; and is thus employed to denote redemption, because redemption was accomplished by the payment of a price. On the meaning of the word, 2Pet 2:1.

To God. That is, so that we become his, and are to be henceforward regarded as such; or so that he might possess us as his own. 2Cor 5:15. This is the true nature of redemption, that by the price paid we are rescued from the servitude of Satan, and are henceforth to regard ourselves as belonging unto God.

By thy blood. Acts 20:28. This is such language as they use who believe in the doctrine of the atonement, and is such as would be used by them alone. It would not be employed by those who believe that Christ was a mere martyr, or that he lived and died merely as a teacher of morality. If he was truly an stoning sacrifice, the language is full of meaning; if not, it has no significance, and could not be understood.

Out of every kindred. Literally, "of every tribe"--φυλης. The word tribe means properly a comparatively small division or class of people associated together.--Professor Stuart. It refers to a family, or race, having a common ancestor, and usually associated or banded together--as one of the tribes of Israel; a tribe of Indians; a tribe of plants; a tribe of animals, etc. This is such language as a Jew would use, denoting one of the smaller divisions that made up a nation of people; and the meaning would seem to be, that it will be found ultimately to be true that the redeemed will have been taken from all such minor divisions of the human family--not only from the different nations, but from the smaller divisions of those nations. This can only be true from the fact that the knowledge of the true religion will yet be diffused among all those smaller portions of the human race; that is, that its diffusion will be universal.

And tongue. People speaking all languages. The word here used would seem to denote a division of the human family larger than a tribe but smaller than a nation. It was formerly a fact that a nation might be made up of those who spoke many different languages--as, for example, the Assyrian, the Babylonian, or the Roman nations. Compare Dan 3:29, 4:1. The meaning here is, that no matter what language the component parts of the nations speak, the gospel will be conveyed to them, and in their own tongue they will learn the wonderful works of God. Compare Acts 2:8-11.

And people. The word here used--λαος--properly denotes a people considered as a mass, made up of smaller divisions--as an association of smaller bodies--or as a multitude of such bodies united together. It is distinguished from another word commonly applied to a people--δημος--for that is applied to a community of free citizens, considered as on a level, or without reference to any minor divisions or distinctions. The words here used would apply to an army, considered as made up of regiments, battalions, or tribes; to a mass-meeting, made up of societies of different trades or professions; to a nation, made up of different associated communities, etc. It denotes a larger body of people than the previous words; and the idea is, that no matter of what people or nation, considered as made up of such separate portions, one may be, he will not be excluded from the blessings of redemption. The sense would be well expressed by saying, for instance, that there will be found there those of the Gaelic race, the Celtic, the Anglo-Saxon, the Mongolian, the African, etc.

And nation. εθνους. A word of still larger signification; the people in a still wider sense; a people or nation considered as distinct from all others. The word would embrace all who come under one sovereignty or rule: as, for example, the British nation, however many minor tribes there may be; however many different languages may be spoken; and however many separate people there may be--as the Anglo-Saxon, the Scottish, the Irish, the people of Hindustan, of Labrador, of New South Wales, etc. The words here used by John would together denote nations of every kind, great and small; and the sense is, that the blessings of redemption will be extended to all parts of the earth.

(b) "new song" Rev 13:3 (c) "blood" Acts 20:28, Eph 1:7, Heb 9:12, 1Pet 1:18,19 (d) "kindred" Rev 7:9

And hast made us unto our God kings and priests. Rev 1:6.

And we shall reign on the earth. The redeemed, of whom we are the representatives. The idea clearly is, in accordance with what is so frequently said in the Scriptures, that the dominion on the earth will be given to the saints; that is, that there will be such a prevalence of true religion, and the redeemed will be so much in the ascendency, that the affairs of the nations will be in their hands. Righteous men will hold the offices; will fill places of trust and responsibility; will have a controlling voice in all that pertains to human affairs. Dan 7:27; Rev 20:1, seq. To such a prevalence of religion all things are tending; and to is this, in all the disorder and sin which now exist, are we permitted to look forward. It not said that this will be a reign under the Saviour in a literal kingdom on the earth; nor is it said that the saints will descend from heaven, and occupy thrones of power under Christ as a visible king. The simple affirmation is, that they will reign on the earth; and as this seems to be spoken in the name of the redeemed, all that is necessary to be understood is, that there will be such a prevalence of true religion on the earth that it will become a vast kingdom of holiness, and that, instead of being in the minority, the saints will everywhere have the ascendency.

(e) "kings" re 1:6 (f) "reign" Rev 22:5

And I beheld. And I looked again.

And I heard the voice of many angels. The inhabitants of heaven uniting with the representatives of the redeemed church, in ascribing honour to the Lamb of God. The design is to show that there is universal sympathy and harmony in heaven, and that all worlds will unite in ascribing honour to the Lamb of God.

Round about the throne and the beasts and the elders. In a circle or area beyond that which was occupied by the throne, the living creatures, and the elders. They occupied the centre as it appeared to John, and this innumerable company of angels surrounded them. The angels are represented here, as they are everywhere in the Scriptures, as taking a deep interest in all that pertains to the redemption of men, and it is not surprising that they are here described as uniting with the representatives of the church in rendering honour to the Lamb of God. 1Pet 1:12.

And the number of them was ten thousand times ten thousand. One hundred millions--a general term to denote either a countless number, or an exceedingly great number. We are not to suppose that it is to be taken literally.

And thousands of thousands. Implying that the number before specified was not large enough to comprehend all. Besides the "ten thousand times ten thousand," there was a vast, uncounted host which one could not attempt to enumerate. The language here would seem to be taken from Dan 7:10: "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him." Compare Ps 68:17: "The chariots of God are twenty thousand, even thousands of angels." See also De 33:2, 1Kgs 22:19.

(a) "number" Dan 7:10, Heb 12:22

Saying with a loud voice, Worthy is the Lamb that was slain. Rev 5:2, Rev 2:9. The idea here is, that the fact that he was slain, or was made a sacrifice for sin, was the ground or reason for what is here ascribed to him. Rev 5:5

To receive power. Power or authority to rule over all things. Mt 28:18. The meaning here is, that he was worthy treat these things should be ascribed to him, or to be addressed and acknowledged as possessing them. A part of these things were his in virtue of his very nature--as wisdom, glory, riches; a part were conferred on him as the result of his work--as the mediatorial dominion over the universe, the honour resulting from his work, etc. In view of all that he was, and of all that he has done, he is here spoken of as "worthy" of all these things.

And riches. Abundance. That is, he is worthy that whatever contributes to honour, and glory, and happiness, should be conferred on him in abundance. Himself the original proprietor of all things, it is fit that he should be recognised as such; and having performed the work which he has, it is proper that whatever may be made to contribute to his honour should be regarded as his.

And wisdom. That he should be esteemed as eminently wise; that is, that as the result of the work which he has accomplished, he should be regarded as having ability to choose the best ends, and the best means to accomplish them. The feeling here referred to is that which arises from the contemplation of the work of salvation by the Redeemer, as a work eminently characterized by wisdom--wisdom manifested in meeting the evils of the fall; in honouring the law; in showing that mercy is consistent with justice; and in adapting the whole plan to the character and wants of man. If wisdom was anywhere demanded, it was in reconciling a lost world to God; if it has been anywhere displayed, it has been in the arrangements for that work, and in its execution by the Redeemer. 1Cor 1:24; compare Mt 13:54, Lk 2:40,52 1Cor 1:20-21,30, Eph 1:8, 3:10.

And strength. Ability to accomplish his purposes. That is, it is meet that he should be regarded as having such ability. This strength or power was manifested in overcoming the great enemy of man; in his control of winds, and storms, and diseases, and devils; in triumphing over death; in saving his people.

And honour. He should be esteemed and treated with honour for what he has done.

And glory. This word refers to a higher ascription of praise than the word honour. Perhaps that might refer to the honour which we feel in our hearts; this to the expression of that by the language of praise.

And blessing. Everything which would express the desire that he might be happy, honoured, adored. To bless one is to desire that he may have happiness and prosperity; that he may be successful, respected, and honoured. To bless God, or to ascribe blessing to him, is that state where the heart is full of love and gratitude, and where it desires that he may be everywhere honoured, loved, and obeyed as he should be. The words here express the wish that the universe would ascribe to the Redeemer all honour, and that he might be everywhere loved and adored.

(b) "worthy" Rev 4:11

And every creature which is in heaven. The meaning of this verse is, that all created things seemed to unite in rendering honour to Him who sat on the throne and to the Lamb. In the previous verse, a certain number--a vast host--of angels are designated as rendering praise as they stood round the area occupied by the throne, the elders, and the living creatures; here it is added that all who were in heaven united in this ascription of praise.

And on the earth. All the universe was heard by John ascribing praise to God. A voice was heard from the heavens, from all parts of the earth, from under the earth, and from the depths of the sea, as if the entire universe joined in the adoration. It is not necessary to press the language literally, and still less is it necessary to understand by it, as Professor Stuart does, that the angels who presided over the earth, over the under-world, and over the sea, are intended. It is evidently popular language; and the sense is, that John heard a universal ascription of praise. All worlds seemed to join in it; all the dwellers on the earth and under the earth and in the sea partook of the spirit of heaven in rendering honour to the Redeemer.

Under the earth. Supposed to be inhabited by the shades of the dead. Job 10:21; Job 10-22; Isa 14:9.

And such as are in the sea. All that dwell in the ocean. In Ps 148:7-10, "dragons, and all deeps;--beasts, and all cattle; creeping things, and flying fowl," are called on to praise the Lord; and there is no more incongruity or impropriety in one description than in the other. In the Psalm, the universe is called on to render praise; in the passage before us it is described as actually doing it. The hills, the streams, the floods; the fowls of the air, the dwellers in the deep, and the beasts that roam over the earth; the songsters in the grove, and the insects that play in the sunbeam, in fact declare the glory of their Creator; and it requires no very strong effort of the fancy to imagine the universe as sending up a constant voice of thanksgiving.

Blessing, and honour, etc. There is a slight change here from Rev 5:12, but it is the same thing substantially. It is an ascription of all glory to God and to the Lamb.

(c) "creature" Php 2:10 (d) "Blessing" 1Chr 29:11, 1Timm 6:16, 1Pet 4:11

And the four beasts said, Amen. The voice of universal praise came to them from abroad, and they accorded with it, and ascribed honour to God.

And the four and twenty elders fell down, etc. The living creatures and the elders began the work of praise, (Rev 5:8) and it was proper that it should conclude with them; that is, they give the last and final response.--Professor Stuart. The whole universe, therefore, is sublimely represented as in a state of profound adoration, waiting for the developments to follow on the opening of the mysterious volume. All feel an interest in it; all feel that the secret is with God; all feel that there is but One who can open this volume; and all gather around, in the most reverential posture, awaiting the disclosure of the great mystery.

(e) "four beasts" Rev 19:4

In this chapter we have a continuation of the vision recorded in the former chapter; there St. John saw a throne set in heaven and a person sitting upon that throne in majesty and great glory, representing to him God the Father. Here he beholds the same glorious person sitting upon the throne with a book in his right hand, written within and on the backside, sealed with seven seals.

Observe here, 1. What St. John saw, namely, a book, by which, Mr. Mede and others understand a roll, containing God's decrees and counsels, his purposes and resolutions, concerning the future state of the church, as they were to be fulfilled according to prophecy, and brought to pass in several ages as the providence of God should order and see fit.

Observe, 2. The person in whose hand this book of the secret counsels of God was; namely, in God's own hand, and his right hand, thereby denoting his authority to impart and communicate the knowledge of this sealed book to whom he pleased, and also his power to execute his purposes and counsels when he pleased, and as he pleased. And as none but God himself can declare who God is, so none but God himself can declare what God does, and what in after ages he will do.

Observe, 3. The copious fulness of this book; it was written, within, and on the back side, inside and outside filled up so that there was no room left either for addition or alteration.

Observe, 4. It was a sealed book, yea, sealed with seven seals, denoting the matters that are therein contained to be most divine and excellent, secret and mysterious, certain and unalterable, and the knowledge of them impossible without the help and favour of special revelation.

Observe, 1. Here is a proclamation made by an extraordinary angel, like an herald or officer, inquiring who was worthy, either in regard of authority, or in respect of ability, to open this book, and unloose the seals, that is, to disclose the secret counsels of God, and to make them known unto the sons of men, implying, that every angel in heaven is not worthy or meet to be the expositor of God's mind and mysteries unto man.

Observe, 2. The great silence which there was in heaven upon this proclamation, amounting to an absolute and peremptory denial, that not any one, either in heaven or earth, or under the earth; not any angel in heaven, nor any saint living upon earth; not any dead saint under the earth, nor any devil or infernal spirit; was either worthy to open the book, or able to foresee or foretell the least event concerning the church, farther than revealed to them.

Learn hence, That neither angels nor devils do understand the mysterious counsels of God, or can reveal future things to man, any farther than as God is pleased to reveal the same unto them.

Observe, 3. St. John's great and bitter lamentation, because no person was found worthy to open the book, and reveal unto the church the secret counsels of God concerning her, I wept much; fearing, no doubt, lest the church of God should be deprived of the benefit and comfort of this revelation. Such as are the true members of the church are greatly afflicted with all the providential dispensations of God which do befall her; but nothing goes so near them, as to have the mind and will of God hidden and concealed from her.

Observe, 4. A seasonable consolation given to St. John: one of the elders that were about the throne said to him, Weep not, for care is taken for the opening and revealing of the book. Christ, who is called the Lion of the tribe of Judah, the Son of David, as man, and the root of David, as God, is found worthy, in regard of the divinity of his person, and the prevalency of his merits, to open unto the church all the mysteries of God, which are meet and convenient for her to understand and know.

Quest. Why is Christ called the Lion of the tribe of Judah?

Ans. In allusion to Jacob's blessing, Gen 49:1-33 where Judah is called a lion's whelp, denoting the dignity and superiority of that tribe above the rest.

Now Christ descended of this tribe, and is called a lion, in regard of his kingly power and strength, in regard of his stoutness and courage, in regard of his mildness and clemency, and true nobleness of spirit, to them that submit and yield unto him, and in respect of his vigilancy and watchfulness over his church; all which are the known properties of the lion; and as that creature is the king of beasts, so is Christ King of kings, and Lord of lords, the only potentate; dominion and fear are with him.

Quest. But how could Christ be called David's root, when we know that David did not spring from him, but he from David, according to the flesh?

Ans. In a natural sense, David was the root of David. David, as man, was the root of Christ: Christ, as Mediator and Godman, was the root of David. Thus he was both David's lord, and David's son, Ps 110:1.

Observe here, 1. That St. John had a vision of Christ in the former verse, under the representation of a lion: here he is represented under the form and figure of a lamb, as wounded, bloody, sacrificed, and slain: as bearing upon him the signs and scars, the marks and tokens of his by-past death: his appearing as a lamb slain, denoted his death; his stand, denoted his resurrection. There stood a lamb, as it had been slain, it is added--having seven horns, the strength of a beast lying in its horns; this expression of seven horns denotes that omnipotent power which Christ has in himself, and that fulness of power which he does exert and put forth on all occasions in defence of his church.

It follows, and seven eyes, which are the seven Spirits of God; these represent the Holy Spirit of God in its manifold graces given by Christ unto the church, as his agent and advocate upon earth; so that here in the text and context are all the three Persons in the Holy Trinity, whose divinity we believe, and in whom we trust; God the Father upon the throne, with a book in his hand: Christ the Lamb in the midst of the throne, opening the book: and the Seven Spirits, or Holy Ghost, distinct from the two former.

Observe, 2. The office, which Christ, as Mediator God-man, performs; he goes to the throne, and takes the book out of the Father's hand, that is, he received power from God to open the book of mysteries, and to execute them: Christ sat upon the throne as God, but went to the throne for the book, as God-man; this power was due unto him as the reward of his sufferings.

Observe, 3. The joyful acclamations accompanied with the profoundest adorations which were deservedly given by the holy inhabitants of heaven to Jesus Christ, as the only person worthy to take the book and open the seals: They fell down before the Lamb, saying, Thou art worthy, for thou wast slain, and hast redeemed us.

Note here, Divine worship given to Christ the Lamb, which proves his deity; they sing an hymn of divine praise to the blessed Redeemer, with harps, and golden vials in their hands,--a new song: that is, a most excellent song, setting forth the benefits, and extolling the praises of the Lord the Redeemer.

Observe, 4. The church's celebration of those benefits and blessings, which by the death of Christ she had received, namely,

1. They were redeemed unto God out of every kindred and tongue, people and nation; which shows the universal extent of the gospel church scattered over the face of the whole earth in and among all the nations of the world.

2. They were by him made kings and priests unto God, to reign on earth; that is, spiritual kings and priests unto God, to reign over sin, Satan, and the world, trampling their spiritual enemies under their feet, not expecting an earthly dominion.

Observe here, 1. The office of the holy angels in heaven declared; they stand round about the throne of God continually, as nobles and chief ministers of state attend upon a prince, waiting his pleasure, and expecting his commands.

Observe, 2. The numberless number of them, thousands of thousands, and ten thousand times ten thousand; and as Almighty God is attended by an innumerable company of angels in heaven, so do the holy angels stand ready to accompany and protect his people here on earth, They encamp round about them. Ps 34:7

Observe, 3. How readily and cheerfully the holy angels joined with the elders in blessing and praising Christ for the invaluable fruits and benefits of man's redemption: those beneficent spirits rejoice in our happiness; they joy at the conversion of a sinner, and triumph at the glorification of a saint. Here they are said to sing with a loud voice, to show their affection and zeal in the work of blessing and praising God for Jesus Christ, who is an head of confirmation to them, as he was an head of redemption unto us.

Observe, 4. How the angels give the same worship, pay the same homage, ascribe the same honour to Christ, which they do to God the Father: this had never been given, had he not been essentially God: the angels pronounce and proclaim Jesus Christ worthy of omnipotent power; and that honour, glory, and blessing, do appertain to him for evermore.

Observe lastly, That not only all the angels, but all the creatures in heaven, in earth, under the earth, and in the sea, all and every one of them, do worship Christ with religious worship, and pay him divine honour; adore him that sits on the throne, and the Lamb, for ever and ever: that is, the rational part of the world, to wit, angels and men, actively; the sensitive part of the world, objectively; the diabolical part, passively: Christ extorts that glory from them by their torments, which they refuse to give unto him by confessions and voluntary acknowledgements.

What greater argument than this can we desire for our satisfaction, that Christ is truly and essentially God? He thinks it no robbery to be equal with God, to share with him in all that honour and homage, in all that adoration and religious worship, which the whole creation do pay to Almighty God; for thus do the angels and elders above, and the whole church-militant here below, chant forth the praises of the Creator and Redeemer, saying,

Blessing, and glory, and renown, We now give all together, To him that in the throne sits down, And to the Lamb for ever. Amen, Hallelujah.