Bible Commentaries

In the foregoing chapter the prophetical scene was opened, in the sight and hearing of the apostle, and he had a sight of God the Creator and ruler of the world, and the great King of the church. He saw God on the throne of glory and government, surrounded with his holy ones, and receiving their adorations. Now the counsels and decrees of God are set before the apostle, as in a book, which God held in his right hand; and this book is represented, I. As sealed in the hand of God, Re 5:1-9. II. As taken into the hand of Christ the Redeemer, to be unsealed and opened, Re 5:6-14.

Analysis Of The Chapter

This chapter Revelation 5:1-14 introduces the disclosure of future events. It is done in a manner eminently suited to impress the mind with a sense of the importance of the revelations about to be made. The proper state of mind for appreciating this chapter is that when we look on the future, and are sensible that important events are about to occur; when we feel that that future is wholly impenetrable to us; and when the efforts of the highest created minds fail to lift the mysterious veil which hides those events from our view; it is in accordance with our nature that the mind should be impressed with solemn awe under such circumstances; it is not a violation of the laws of our nature that one who had an earnest desire to penetrate that future, and who saw the volume before him which contained the mysterious revelation, and who yet felt that there was no one in heaven or earth who could break the seals, and disclose what was to come, should weep. Compare Revelation 5:4. The design of the whole chapter is evidently to honor the Lamb of God, by showing that the power was entrusted to him which was confided to no one else in heaven or earth, of disclosing what is to come. Nothing else would better illustrate this than the fact that he alone could break the mysterious seals which barred out the knowledge of the future from all created eyes; and nothing would be better adapted to impress this on the mind than the representation in this chapter - the exhibition of a mysterious book in the hand of God; the proclamation of the angel, calling on any who could do it to open the book; the fact that no one in heaven or earth could do it; the tears shed by John when it was found that no one could do it; the assurance of one of the elders that the Lion of the tribe of Judah had power to do it; and the profound adoration of all in heaven, and in earth, and under the earth in view of the power entrusted to him of breaking these mysterious seals.

The main points in the chapter are these:

(1) Having in Revelation 4:1-11 described God as sitting on a throne, John here Revelation 5:1 represents himself as seeing in his right hand a mysterious volume; written all over on the inside and the outside, yet sealed with seven seals; a volume manifestly referring to the future, and containing important disclosures respecting coming events.

(2) a mighty angel is introduced making a proclamation, and asking who is worthy to open that book, and to break those seals; evidently implying that none unless of exalted rank could do it, Revelation 5:2.

(3) there is a pause: no one in heaven, or in earth, or under the earth, approaches to do it, or claims the right to do it, Revelation 5:3.

(4) John, giving way to the expressions of natural emotion - indicative of the longing and intense desire in the human soul to be made acquainted with the secrets of the future - pours forth a flood of tears because no one is found who is worthy to open the seals of this mysterious book, or to read what was recorded there, Revelation 5:4.

(5) in his state of suspense and of grief, one of the elders - the representatives of that church for whose benefit these revelations of the future were to be made (note on Revelation 4:4) - approaches him and says that there is one who is able to open the book; one who has the power to loose its seals, Revelation 5:5. This is the Messiah - the Lion of the tribe of Judah, the Root of David - coming now to make the disclosure for which the whole book was given, Revelation 1:1.

(6) immediately the attention of John is attracted by the Messiah, appearing as a Lamb in the midst of the throne; with horns, the symbols of strength; and eyes, the symbols of all-pervading intelligence. He approaches and takes the book from the hand of Him that sits on the throne; symbolical of the fact that it is the province of the Messiah to make known to the church and the world the events which are to occur, Revelation 5:6-7. He appears here in a different form from that in which he manifested himself in Revelation 1, for the purpose is different. There he appears clothed in majesty, to impress the mind with a sense of his essential glory. Here he appears in a form that recalls the memory of his sacrifice; to denote, perhaps, that it is in virtue of his atonement that the future is to be disclosed; and that therefore there is a special propriety that he should appear and do what no other one in heaven or earth could do.

(7) the approach of the Messiah to unfold the mysteries in the book, the fact that he had "prevailed" to accomplish what there was so strong a desire should be accomplished, furnishes an occasion for exalted thanksgiving and praise, Revelation 5:8-10.

(8) this ascription of praise in heaven is instantly responded to, and echoed back, from all parts of the universe - all joining in acknowledging the Lamb as worthy of the exalted office to which he was raised, Revelation 5:11-13. The angels around the throne - amounting to thousands of myriads - unite with the living creatures and the elders; and to these are joined the voices of every creature in heaven, on the earth, under the earth, and in the sea, ascribing to Him that sits upon the throne and the Lamb universal praise.

(9) to this loud ascription of praise from far-distant worlds the living creatures respond with a hearty "Amen," and the elders fall down and worship him that lives forever and ever, Revelation 5:14. The universe is held in wondering expectation of the disclosures which are to be made, and from all parts of the universe there is an acknowledgment that the Lamb of God alone has the right to break the mysterious seals. The importance of the developments justifies the magnificence of this representation; and it would not be possible to imagine a more sublime introduction to these great events.

The book sealed with seven seals, which no being in heaven or earth could open, Revelation 5:1-3. Is at last opened by the Lion of the tribe of Judah, Revelation 5:4-8. He receives the praises of the four living creatures and the twenty-four elders, Revelation 5:9, Revelation 5:10. And afterwards of an innumerable multitude, who acknowledge that they were redeemed to God by his blood, Revelation 5:11, Revelation 5:12. And then, of the whole creation, who ascribe blessing, honor, glory, and power to God and the Lamb for ever, Revelation 5:13, Revelation 5:14.

INTRODUCTION TO Revelation 5

This chapter contains the vision of the sealed book, and the opening of it by Christ, which occasions universal joy among all ranks and sorts of creatures. The book is described by the place where it was, in the right hand of God; by the uncommon manner in which it was written within and without; and by the seven seals it was sealed with, Revelation 5:1, next follows a proclamation made by a mighty angel, with a loud voice, to find out a person worthy and able to open this book, and loose its seals, Revelation 5:2, upon which a declaration is made, that none could be found in heaven, earth, or hell, Revelation 5:3, which had such an effect upon John, that it set him a weeping, Revelation 5:4, but was comforted by one of the elders suggesting, that there was a person that could, and would do it, when he calls the lion of the tribe of Judah, and the root of David, which are names of Christ, Revelation 5:5, of which he was assured by what he quickly saw, namely, the same person the elder spoke of, described by his position, standing between the throne, and the living creatures, and elders; and by his similitude and likeness, as a Lamb that had been lately slain, with seven horns and eyes in him; and by what he did, he went and took the book out of the right hand of God, his Father, Revelation 5:6. This occasioned a general joy among all kind of creatures; first among the four living creatures, and four and twenty elders, who are described by what they had, harps and golden vials, the one for praise, the other for prayer; and by what they did, they fell down in a worshipping posture before the Lamb, and sung the new song of redeeming love to him; in which they ascribe worthiness to him, to take the book and open its seals; declare their redemption unto God, by his blood, out of all nations of the earth; take notice of the honour done them by him, in making them kings and priests to God; and express their assurance that they shall reign with him on earth, Revelation 5:8, and next an innumerable company of angels join the living creatures and elders, in a doxology or ascription of glory to him, Revelation 5:11, yea, every creature in heaven and earth, upon it, and under it, and in the sea, are introduced as giving glory both to him that sat upon the throne, and to the Lamb, Revelation 5:13, and the whole is closed by the living creatures saying "Amen", to all, and by the elders prostrating themselves, and worshipping the living and eternal God, Revelation 5:14.

V.

THE SEALED ROLL.—The vision of the previous chapter remains. The scenery does not shift, but the attention of the seer is now directed to one feature— the book, or roll, which was on the hand of the Throned One. This roll none in heaven, earth, or under the earth could open; but the Lamb takes the roll to open it, or to unfold its purport to the waiting world and Church; the Church and world praise Him who is the Light, revealing to them all they need to know.

CHAPTER 5

Revelation 5:1. ὄπισθεν. So, correctly, Elz., and the more modern edd. The tolerably well authenticated reading ἔξωθεν (2, 3, 4, 6, al., Vulg., Ar., Copt., al., Andr., Areth.), which Beng. likewise regards as justified, is an interpretation. Conversely, Origen (in Lach.), with reference to the correct ὄπισθεν, has said, instead of ἔσωθεν: ἔμπροσθεν (Ezekiel 2:10). So also א.

Revelation 5:2. Before φωνῇ, in the Elz. text, and according to A, א, 2, 4, 6, 7, al., together with Beng., Lach., Tisch. [W. and H.], ἐν is to be placed.

The ἐστιν after τίς (Elz.), which is absent in A, א, 10, 12, Orig., al., and, in some witnesses, stands only after ἄξιος, is an interpolation, and to be deleted (Beng., Treg., Lach., Tisch. [W. and H.], etc.).

Revelation 5:4. Instead of πολλά (Elz.), read πολύ, according to א, 2, 3, 4, 6, 7, al., Andr. (Beng., Lach., Tisch. [W. and H.]).

The addition καὶ ἀναγνῶναι after ἀνοῖξαι (Elz.) is, after decisive witnesses, rejected already by Beng., Griesb., etc.

Revelation 5:5. ὁ ἐκ τ. φυλ. So A, 2, 4, 6, al., Bengel, Griesb., the more recent. Incorrectly, Elz.: ὁ ὤν. Perhaps the art. also is to be deleted (א).

The variation ὁ ἀνοίγων (B, 2, 4, 6, 8, al., Areth.) is improperly preferred (Matth., Tisch., 1859) to the reading ἀνοίξαι (A, א, al., Lach.), as it is manifestly a modification.

The λῦσαι before τὰς ἕ. σφ. (Elz.) is certainly false, notwithstanding א.

Revelation 5:6. After καὶ εἱδον, the Elz. text has introduced (cf. Revelation 6:5; Revelation 6:8, Revelation 14:1; Revelation 14:14) κιὰ ἰδού, against A, א, 2, 4, 6, al. The question, however, is whether, with Beng., Tisch., etc., to delete both words, or, with Lach. (according to A: καὶ εἱδον, καὶ; cf. Revelation 6:12, Revelation 5:11, Revelation 6:1, Revelation 8:13), only the ἰδού.

οἵ εἰσιν τὰ ἑπτὰ τοῦ θεοῦ πνεύματα τὰ ἀπεσταλμένα. So Elz. The οἵ is here correctly (Beng., Lach., Tisch., 1859 [W. and H.]) according to א, A; the ἅ, on the other hand (2, 3, 4, al., Areth., ed. Comp., Matth., Tisch., 1854), is, like the isolated ἅτινα (in Matth.), a correction. The ἑπτὰ before πνεύματα τοῦ θεοῦ, for this is the right order of words (A, א, Beng., Matth., Lach., Tisch.), is wanting in A, 12, and may be an interpolation (cf. Revelation 1:4, Revelation 4:5); but probably it is here (א) just as, in Revelation 4:5, Tisch. has it correctly in the text. Instead of ἀπεσταλμένα (א, Beng., Tisch. IX.), before which the art. only is inserted, Lach. reads ἀπεσταλμένοι according to A, Matth.: Tisch.: ἀποστελλόμενα according to B and a considerable number of minusc. Yet the latter reading appears to be a modification, while the form ἀπεσταλμένοι is scarcely allowable in the language of the Apoc., and appears to be an error occasioned by the preceding οἱ.

Revelation 5:7. The interpretation τὸ βιβλίον after εἴληφεν (Elz., Beng.), also placed at the close of the verse (ed. Compl., al.), is lacking in A, א, 2, 4, 6, al., Vulg. (Griesb., Matth., Lach., Tisch. [W. and H.]).

Revelation 5:8. Instead of κιθάρας (Elz.), read, according to A, א, 2, 4, 6, al., Copt., al., κιθάραν (Beng., Matth., Lach., Tisch. [W. and H.]).

Revelation 5:9-10. Elz.: ἠγόρασας τῷ θεῷ ἡμᾶς ἐν τῷ αἵματί σου ἐκ πασ. φυλ.

καὶ ἐποίησας ἡμᾶς τῷ θεῷ ἡμῶν βασιλεῖς καὶ ἱερεῖς καὶ βασιλεύσομεν ἐπὶ της γὴς. Incorrect here is: First, the ἡμᾶς, Revelation 5:9 (א), which is wanting in A, Areth. (rejected already by Mill, Prol., 1111, Lach., Tisch.), which was inserted (cf. Revelation 1:6); and which Primas, Vulg., have before God (and that, too, that with him “they shall reign over them,” Revelation 5:10), because a more accurate determination of the object is wished than is found in the words ἐκ πασ. φυλ., κ.τ.λ. Secondly, the ἡμᾶς (Revelation 5:10), for which, according to A, א, 2, 4, al., Syr., Vulg. (var. nos), Copt., Ar., Aeth., Andr., ed. Compl., etc., αὐτοὺς is to be written (Mill, 1. c, Matth., Beng., Griesb., Lach., Tisch. [W. and H.]). Probably false is, thirdly, the τῷ θεῷ ἡμῶν (א) lacking in A (Tisch.; retained by Lach., Tisch. IX. [W. and H.]). Instead of the correction βασιλεῖς, read, according to A, א, Vulg., al., βασιλείνα (Lach., Tisch. [W. and H.]); cf. Revelation 1:6. Finally, read βασιλεύουσιν, according to A, 7, 8, 9, al., Syr., ed. Compl. (Mill, l. c., Matth., Lach., Tisch. [W. and H.]). Because objection was made to the pres., βασιλεύσουσιν was written (א, 2, 4, 5, 6, Cypr., Vulg., Beng., Griesb.), and then, corresponding to the introduced ἡμᾶς: βασιλεύσομεν.

Revelation 5:12. Ἄξιον. It is worthy of note, that A has ἄξιος (so ed. Erasm. I., Ald.), defended by Bengel in his Gnomon, and received by Tisch., 1859, IX.

Revelation 5:13. The ἐστὶν after ὃ (Elz., Beng.) is without authenticity; it belongs after θαλάσσης, and that, too, without the ἅ preceding in the rec. So according to A, 2, 4, 6, al., Verss.; already Matth.; also Tisch., 1854 [W. and H.], who, however, in 1859, has received the ἅ (B, al.). א: τὸ ἐν τ. οὐρ.

καὶ τὰ ἐν τῇ θαλ. καὶ τὰ ἐν αυτ.

Instead of the rec., τὰ ἐν αὐτ. πάντα ἤκουσα λέγοντεας, Lach. has written, in accordance with A, τὰ ἐν αὐτ. πάντα ἤκ. λέγοντα; Matth., Beng., Tisch., in accordance with 2, 4, 7, al., τὰ ἐν αὐτοις, πάντας ἤκ. λέγοντας. In favor of the latter reading is its greater difficulty when compared with that of Cod. A. א interprets: κ. τὰ ἐν αὐτ. πάντα, καὶ ἤκ. λέγοντας.

Amidst the songs of praise of the heavenly ones, the Lamb receives from the hand of God the book to be opened by him, in which stands written “what must come to pass” (cf. Revelation 4:1).

Re 5:1-14.

THE BOOK WITH SEVEN SEALS: NONE WORTHY TO OPEN IT BUT THE LAMB: HE TAKES IT AMIDST THE PRAISES OF THE REDEEMED, AND OF THE WHOLE HEAVENLY HOST.

1. in, &c.--Greek, "(lying) upon the right hand." His right hand was open and on it lay the book. On God's part there was no withholding of His future purposes as contained in the book: the only obstacle to unsealing it is stated in

Re 5:3

[ALFORD].

book--rather, as accords with the ancient form of books, and with the writing on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added

(Re 22:18).

The roll, or book, appears from the context to be "the title-deed of man's inheritance" [DE BURGH] redeemed by Christ, and contains the successive steps by which He shall recover it from its usurper and obtain actual possession of the kingdom already "purchased" for Himself and His elect saints. However, no portion of the roll is said to be unfolded and read; but simply the seals are successively opened, giving final access to its contents being read as a perfect whole, which shall not be until the events symbolized by the seals shall have been past, when

Eph 3:10

shall receive its complete accomplishment, and the Lamb shall reveal God's providential plans in redemption in all their manifold beauties. Thus the opening of the seals will mean the successive steps 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.