Commentary on Revelation, Lecture 1
LECTURE I.
CHAP. V.
Vers. 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 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 tri…e of Iudah, the root of David, hath prevailed to open the book, and to loose the seven seals thereof.
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.
IN this Chapter, the preparation to the following revelation goeth on; and in it He who was described in the former Chapter to sit upon the Throne, is here represented as having a sealed Book in His hand, which none in Heaven nor Earth can unfold but Jesus Christ the Mediator, who, for His Churches good, doth the same; which is turned to be matter of praise, in the last part of the Chapter. The scope of all tendeth especially to these three, First, To shew the absolutenesse, determinatnesse and particularnesse of Gods Decrees in all events that concern the Church: which with Him are, as it were, written in a sealed Book. Secondly, To shew the special Office of our Lord Jesus Christ, who, being upon His Fathers secrets, doth reveal so much of the same to the Church as is useful for her; and that without Him there is no accesse to the knowledge of the same. Thirdly, It is to make way to the more clear understanding of the Prophesies following, according to the mould wherein they are revealed: for, it could not be understood what were intended by the opening of the first, second, or third seals, &c. were it not that here God is represented, as having a Book with so many seals in His hand.
We may take up the Chapter in these three parts. 1. There is a vision seen, to wit, A book in the right hand of him that sat upon the throne, &c. vers. 1.2. There are some circumstances expressing both the difficulty and possibility of attaining to the understanding of what is written within the same: this followeth unto the eight Verse. 8 From that unto the end, is set down a most excellent song of Praise, as we will see in the words.
The first part, to wit, the vision of the Book hath, four things remarkable in it. As for the Throne, what it is, and who it is that sitteth thereon, we heard thereof in the former Chapter; and therefore may now proceed to these four things here set down. First, It is called a book: this is not literally to be understood, as if God had use of Books, more than He hath materiall Thrones, or Hands; but (as was shown on Chap. 3. vers. 5.) it is after the manner of men, to shew how particularly and orderly all things are determined by God, as if they were particularly inserted and recorded in a Book. By this Book here, is not understood Gods providence in generall, nor yet His speciall purpose in reference to His Elect; but His Decrees concerning the speciall events that were to befall His Gospel church. In a word, it is this same Revelation: for, what is afterward revealed to Iohn, is by opening one of these seals, and the last seal will be found to comprehend both the trumpets and vials, as we will find in the progresse. The second circumstance, is, that this book is written within and on the back side, that is, in a word, it is all filled up, there is no blank in the same: for, known to God are all his works from the beginning, Act. 15.18. and no new occurrence, which is so as to men, doth put the Lord to take any new counsel, or to make any new decree (for, to say so, there is no blank in His Register to contain the same) but all things were concluded of old in His counsell, and accordingly in time are brought to passe. Thirdly, This Book is said to be in his right hand: Which sheweth, 1. That there are none accessory to His counsel, but Himself; for, He took counsel of none. 2. That He Himself is Master of His own purposes, and there is none that can alter His decrees, or change any of His purposes; for, the Book is in His own hand. 3. It sheweth, that what He hath once in His Wisdom concluded, He doth by His Power proceed to execute, and that so as He cannot be frustrated of His end; therefore is He said to have it in his right hand: which sheweth both His admirable dexterity and Omnipotency, that are exercised in executing the same. The fourth circumstance is, this Book is sealed with seven seals: sealed, that is, undiscernable and unconceivable to any, as the words following do clear, and as may be gathered from Isa. 29.11. although all things be known to God, yet are they unknown to creatures, till they be particularly revealed by Him, or in His providence brought to passe. Again, this Book is sealed with seven seals: which is partly to shew the exceeding great depth of Gods secret counsel, whereunto none can reach, seing it is not only sealed with one seal, but with seven; and especially this number is so definite, because the following principle visions do so much consist of sevens: for, the number of the seals of this Book doth distinguish the steps of this first principall Prophesie. To clear it, we must know that in these times their Books were not like ours now, but generally were long scrolls of Parchment rolled up on a stick, as we may gather from the writings of the Old Testament: in respect of which form, one part of a scroll might be rolled up, then sealed; after that, an other part rolled up, and that likewise sealed, and so forth, till there might be seven parts, and seven severall seals: and therefore the opening of the first seal, would only admit one to read that part of the scrol untill he came to the second, and again there were no reading of what followed untill the second were opened, &c. Of this sort is this Book mentioned here; for, Chap. 6. we see that the opening of every seal giveth some new vision, and that there is no understanding thereof till the distinct and several seals be opened.
The second part of the Chapter, which concerneth the opening of the Book, and maketh way for expressing the honour of the Mediator, followeth in the next six Verses. Wherein, First, There is a Proclamation made, to find out some fit person to open the same, vers. 2. Secondly, There is a disappointment, vers. 3. Thirdly, There is Iohns exceeding great heavinesse and weightednesse therewith, vers. 4. Fourthly, There is a consolation against the same, first, intimated, and thereafter seen, vers. 5, 6, 7.
The Proclamation, vers. 2. is in these words, I saw a strong Angel, proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? This Proclamation is not made as if there were an expectation to find any creature by whom this might be done; but by putting all creatures to it, (and thereby declaring their insufficiency) the greater way is made for the glory of Christ, the Mediator, the performer thereof. The party proclaiming, is, an Angel: for even these admire Gods way with His Church, and desire the unfolding of the same. It is a strong Angel, to shew the concernment of the thing proclaimed, and that even the most excellent Angels count it their happinesse to be serviceable to God in the affairs of His Church; also it maketh the thing proclaimed more observable. By comparing this with the 5. and 6. verses, we may see, that by beasts, are neither understood any of the host of Angels in general, nor some speciall Angels (as some alleage) of a more eminent degree: for they are opposed to this strong Angel, who yet must be understood to be of eminency amongst them. Again, the matter proclaimed is observable, which is not, Who is able to open the Book, &c. but, Who is worthy, or meet to do the same? and this, upon the one side, is to put a dash upon all creatures, as being unworthy and unmeet to pry into Gods secrets immediately; and, on the other side, it doth exceedingly commend the Mediator, who alone is found to be such. This is done with a loud voice, that thereby the mouths of all creatures may be stopped, and that this singular worthinesse of the Mediator, and this His peculiar priviledge might be afterward found to be the more unquestionable.
A second circumstance, is, the answer of this proclamation, or, the effect which followed upon it; which may be gathered from vers. 3. and no man in heaven, nor in earth, nor under the earth, was able to open the book, nay, nor to look thereon: this is plain, and sheweth that not one of all the creatures, even of the most excellent Angels in Heaven, none of the men in earth, nor devils in hell can reveal Gods secret counsel till it be done by the Mediator: nay, they could not look thereon, which is an aggravation of their dulnesse and ignorance in that respect: for, they were so far from opening this Book, that they could not look upon the same. And if it be thus in the works of common providence, What could all creatures have attianed to in the uptaking of the great Mystery of Godlinesse, God manifested in the flesh, &c. had not the Lord thought good to reveal the same?
The third thing, vers. 4. is, Iohns heavinesse, because of that apparent impossibility, And I wept much, because no man was found worthy to open, and to read the book, neither to look thereon. Which doth set forth, 1. That Iohn did esteem the understanding of what was within this Book to be of great worth. 2. That he did exceedingly long to understand the same. 3. That he seemed now to be hopelesse of attaining this. 4. That this disappointment was sad and heavy to him. It is not like that it was Iohns curiosity, which made him thus to weep; but conceiving the thing to be usefull to the Church, it did affect him much to see the ficklnesse of all creatures, and mens emptinesse in particular, for all their boasting of their attaining to the knowledge of so great mysteries: yet there may be some infirmity in this excesse, by his thinking the thing desperate, because it was impossible to creatures, and his overlooking the Office and Excellency of the Mediator, who can do when all others give it over: which is a fault too often incident to Believers.
The fourth step, is, vers. 5. Where the consolation beginneth: for, the Lord suffereth not Iohn to weep long, even though his infirmity had occasioned his own heavinesse. The consolation hath two parts: The first is, by sending good news, or glad tidings unto Iohn, vers. 5. The second is, by making him a beholder of a comfortable sight, vers. 6. and 7. wherein he seeth that to be performed, which was told unto him.
In these glad tidings, we may consider, First, the carrier; Secondly, the comfort; Thirdly, the ground thereof. The carrier, is one of the Elders, that is, as was expounded in the former Chapter, some private Professor or member of the Church, whom, in way of vision, God maketh use of to help and comfort Iohn in this his heavinesse and infirmity: and what is here in vision, may be often really performed in the Church. From which we may gather, 1. That the strongest of Gods Servants may have their great fits of heavinesse and weeping, and their mistakes of His dispensations, and be ready to count things much more desperate than they are. 2. The Lord is tender of His Peoples heavinesse, even when it is out of infirmity. 3. His comforts are seasonably trysted, and often then are they most near and refreshfull, when men think things most desperate. 4. He may make use of any instrument for the comforting of another; and when the strong are overmastered with heaviness, He can stir up weak Professors to prove comfortable to them. And in the last place, more particularly, we may see, That weak Professors may somtimes be more comforted in the usemaking of Christs Offices, and in exercising faith on Him, than great Teachers: who, by seeking to exercise their light, invention, and reason to satisfie themselves in things that are dark, may have many disappointments therein, and heavinesse following thereon, so long as the Mediator is not employed; whereas the simple tender Believer, that at first looketh to Him for answering of all difficulties, may have much peace and chearfulnesse.
Secondly, The particular comfort is expressed, weep not: which sheweth both that that was not the duty which Iohn was called unto, though for the time he did let out himself therein; and also that there was not such ground for the same as he supposed.
And because simple directions will not prevail to comfort these that are heavy, In the third place, He giveth the ground of this, Behold (saith he) the Lion of the tribe of Iudah, the root of David, hath prevailed to open the Book, and to loose the seals thereof: which is in sum, thou mayst be comforted and stay thy weeping; for, though no creature be able to open the Book, yet the Mediator can and will fully do that bussinesse. He beginneth this with a Behold, thereby to rouz up Iohn with the glad tidings that He was to tell him, and also to make what was said the more to be observed, and the party spoken of, the more to be admired. This party who openeth the Book, must be no mean person, seing he doth what no creature in Heaven, nor Earth could do; and so is contradistinguished from them. He is here expressed by two titles: the first is, He is the Lion of the tribe of Iudah: this seemeth to be taken from Gen. 49.9. where Iudah is said to couch down as a Lion, and as an old lion: who shall rouz him up? And this is attributted to Him, 1. To shew that He is of the stock and linage of Iudah, and the very Messiah, or Shiloh, spoken of there. 2. To point out the excellent qualifications where with our Lord Jesus is furnished for the undertaking and prosecuting of the most dangerous exploits, if so His Peoples need call for the same. He is indeed such a bold Lion as never drew back for a strait: and, as none can rouze Him up but to their own prejudice. So none can expect otherwise to be dealt with, that rise up against Him. The second word, is, He is the root of David: this is taken, as would seem from Isa. 11. vers. 1. where He is called a rod out of the stem of Iesse, and a branch out of his roots; so that if we look upon Christ as Man and come of David, He is a rod out of the stem of Iesse, &c. or, if we look upon Him in a more Spirituall and mysticall sense, as He is God-Man, Mediator and head of His Church, in this respect He is the root of David, because so, David, as a member, hath his being from Him: in which respect, Chap. 22. vers. 16. the Lord doth stile Himself both the root and off-spring of David. And this twofold consideration of Christ, is the only way to loose that Question which puzled the Pharisees, Matth. 22. vers. 42, &c. to wit, How the Messiah could be both Davids Son, and Davids Lord. It is said, He hath prevailed to open the Book, &c. which intimateth many difficulties that the Mediator had to overcome in the executing of His Office; and yet withall, a most full Victory, that now this couragious Lion by His dying had obtained over them all, So that there could be nothing alleaged why He should not possesse the priviledges that were due to the Mediator.
The other part of the consolation, is, by making Iohn in vision to behold the performing of this, vers. 6, and 7. Wherein, 1. Iohns …ooking is mentioned, and I behold, (saith he) that is, having so good news told me, I revived (as it were) again, and looked to Him that sat upon the Throne, to see if there might be any hopes of that which formerly. I supposed to be desperate. 2. It is marked what he saw after he had looked; and because the vision is wonderfull, there is …ustly a Lo prefixed unto it. This vision is, … general, a vision of Jesus Christ the Mediator, whom now Iohn seeth, to his great comfort and satisfaction, to be the performer of that which formerly he thought desperate. And because He is a singular Person, He is severall wayes described in these two Verses. First, He is called a Lamb: this is a Title ordinarily given to Jesus Christ in the Gospel of Iohn: And we conceive, it is especially for these two reasons, 1. To expresse Christ Jesus His Priestly Office and His offering of Himself a Sacrifice for His People: therefore ordinarily, when He ge…teth that Title, something is added thereunto, as, to take away the sins of the world, to be slain, &c. as even here in this same Verse; which expressions do palpably relate …o His Sacrifice and Offering. 2. It is to shew His mildnesse (to speak so) in reference to His People: for although He be a Lion, in the former Verse, in respect of His undertakings for them against enemies; yet, in His dealing with them, He is more gentle than any Lamb, and this is mentioned as one of this High-priests properties, Heb. 7.26. that He is holy, harmlesse or illesse, &c. which is no little commendation of Him to His People. In a word, He is a Lion to purchase and conquer, and a Lamb in dispensing what He hath purchased to His People. Secondly, He is said to be … it had been slain: so is He represented to Iohn in vision, that it may appear by what mean…ble thus prevailed to obtain such priviledges for His Churches good, to wit, it is by His dying, and giving His life for His sheep: and upon this ground (Iob. 10.17.) it is said, that the Father loveth Him, that is, accepteth of Him, approveth of Him in the discharge of the Office of Mediator; and as He as the Son of God was necessarily beloved without respect to this, so we ought to esteem much of what Christ hath revealed to us in the Gospel, and of what He revealeth to us in the same Prophesie; for, by His death He made way to have the same revealed unto us. Thirdly▪ This Lamb is placed in the midst of the Throne, that is, He is a partaker of the same Glory and Dominion and Authorithy with the …ather, as He is God, and is admitted to His right Hand, and to Glory and Majesty, f…r above every name that is in Heaven and in Earth, as He is Mediator. And it is in …m, what is asserted, Chap. 3.21. Also, He is in the midst of the four Beasts, and four and …on…y Elders: which is not for nought expressed: But, as it doth shew, 1. His Dignity and Glory beyond them; So, 2. it sheweth His presence in the Church, upon the same Throne with the fa…her, that thereby His People may be the more bold in their approaches unto God by Him, seing they want not a friend alwayes present in that Court. For this end also, He is said to be standing, someway to declare His readinesse to execute what may tend to His Peoples edification and consolation; for, as a painfull shepherd, He standeth to feed the Flock, Micah 5. vers. 4. Fourthly, He is said to have seven horns and seven eyes, and these again, are expounded to be the seven Spirits of God, sent forth into all the earth; by these, no created thing can be understood, for, that which is the Lambs power or horns, must be Omnipotent; that which is His eye, must be Omniscient; and that which is through all the Earth, must be Omnipresent: this therefore must be understood of the third Person of the holy Trinitie, as was expounded, Chap. 1.4. And Chap. 4.5. Here He is called, in respect of His manifold operations, seven horns and seven eyes of the Lamb, because of that order of operation that is among the Persons of the blessed Trinitie, whereof we spoke in the places formerly cited. The last part of the description recorded here, is, in vers. 7. where the Lambs advancing (as it were) to Him that sitteth upon the Throne, and His actuall taking the Book out of His hand to open the same, is expressed, And he came and took the Book out of the right hand of him that sat upon the throne: this could not but be a comfortable sight to Iohn, who having formerly given over the case as desperate, doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book. And here we have, first, the three Persons of the Holy Trinitie distinctly holden forth: For, there is 1. one upon the Throne with the Book in His hand; 2. there is the Lamb; 3. there are the seven Spirits of God distinct from the former two, and all these on the same Throne. Secondly, We may see the three Offices of the Mediator, holden forth here; For, 1. That He is a Lamb slain, signifieth His Priestly Office. 2. That He is upon the Throne, and hath horns and power, doth hold forth His Kingly Office. 3. That He taketh the Book to open, and to reveal Gods mind to His Church, is an expresse evidence of His being Prophet.
From all that is spoken, two things are mainly to be observed, 1. That the Lord hath a speciall overruling providence over all things that concern His Church. There is nothing that falleth out, which is new to Him, but what He hath determined and written down, as it were, before the beginning of the world. This is a great consolation to His Church, there is no enemy that doth rise up against her, nor any heresie that breaketh out among her members, nor any event that occasionally she seemeth to meet with, but these were fully determined by the Lord before the beginning of the world.
In the second part of the words, we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth, how great need there is of Him, and how wretched and miserable we would be without Him. All the most glorious creatures in Heaven beside, and all the fulnesse of the earth could not give us ground of comfortable worshipping before God, if there were not a Mediator. We may see also, that the great cause of His Peoples heartlesnesse, is, that he is not acknowledged in their straits. O how excellent a One is the Mediator! and O how happy a thing were it continually to be improving Him! Lord teach us that: and to Him be praise for ever. Amen.