Commentary on Revelation, Lecture 2
LECTURE II.
Vers. 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 blo…d, 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, honour, 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.
THis is the third part of the Chapter, and expresseth the main scope of what went before, to wit, the exalting of the Mediator. This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne, and His proceeding actually to open the same, that this singular work of the Mediator may be made the more observable. The occasion of the Song, is in the beginning of vers. 8. And when he had taken the Book, &c. that is, when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries, Then they praise.
The praise it self may be taken up in three parts, according to the severall parties that take part therein. For, 1. The redeemed Church begin, and they sing, in the last part of the 8. vers. and in the 9. and 10. verses. Then, 2. The Angels follow, vers. 11, and 12. In the third place, all creatures are brought-in joyning in this Song, vers. 13. And because the Redeemed have most interest in, and obligation to the Mediator, whose praise is peculiarly expressed here, Therefore, as they begin, so they close, vers. 14,
In the first part, First, The redeemed Church are described in reference to this work, vers. 8. Secondly, Their praise is expressed, vers. 9. and 10. In their description they are called four beasts, and twenty four Elders: whereof we spoke in the fomer Chapter, and shew that by them, most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church; and this place doth confirm the same: for, they are contradistinguished from Angels, vers. 11. and are said to be Redeemed and made Kings and Priests unto God, which agreeth to all Believers even upon earth, as Chap. 1. vers. 6. Again, their work here, is, not only to praise, but to pray; for they have vials full of odours, as well as harps, vers. 8. And they are said to be sharers of Christs spirituall Dominion, and to be Priests to Him even on earth: yea, their spirituall Priesthood will most properly agree to that, according to the usuall application thereof in Scripture. These Redeemed, are said to fall down before the Lamb: which is to shew their humble and reverend way of going about this work of praise, and was spoken of, Chap. 4. vers. 10. Lastly, They are furnished for this work, having every one of them harps and golden vials full of odours, or incense, which are the prayers of Saints; this sheweth their fittednesse and readinesse for the work; and it is done in expressions borrowed from the Ceremoniall worship under the Old Testament, when yet the scope is to expresse the spirituall Worship that is given to God under the Gospel; By harps, are understood instruments for praise, as is frequent in the Psalms; and we will find the Saints in their chearfull condition (Chap. 15.2.) so described. This sheweth a warmnesse and bendednesse of heart, ready to burst out in the praise of the Mediator, and to make melody thereby within themselves before Him; which is more acceptable to Him and comfortable to them, than the sweetnesse of any materiall instrument whatsomever, as Ephes. 5.19. and Colos. 3.16. where we are commanded to praise with grace in our hearts, which may well be the thing signified by these harps. Beside this, They have golden vials full of odours, or incense. Incense was used in the Ceremoniall worship, when the people approached to offer up their requests to God; therefore we have the word, Psal. 141.2. Let my prayer be set forth before thee as incense: vials, are vessels wherein these were offered; and so vials full of ordours, will signifie a spirituall fittednesse with the Spirit of Grace and Supplication (as is promised, Zech. 12.10.) to pour out the heart to God in prayer as well as in praise. They are two notable qualifications of Believers; and it is ordinary both in the Old and New Testament to understand by sacrifices and offerings, the morall duties of praise and prayer in the dayes of the Gospel. As to the last part, this is confirmed in the words following, which are the prayers of Saints: where two things are answered, 1. Would we know who these beasts and Elders were who have these vials: It is answered, they are Saints, that is, Believers, Members of the Militant Church, according to the usuall acception of the word: and this confirmeth the former exposition which we gave of these parties. Again, would we know what these odours are which are in the vials: the Text saith, they are the prayers of Saints, that is, these odours represent the prayers of Saints: which may either be understood indefinitely, as interpreting what is meaned by odours in the generall, and so all the prayers of all the Saints on earth in generall may be called odours and incense; or, we may take it with a speciall relation to this place; and so the odours here will signifie the prayers of the same Saints who had the vials in their hands; and thus they bring not properly the prayers of others to offer up to God (which yet were not absurd, considering that these officers were living Saints on earth) but, they bring their own prayers, even as by harps is signified their own expressions of praise, or the praise expressed by themselves, as the Song following will clear. This therefore hath no affinity at all with the Popish Doctrine of the intercession of Saints departed, which is utterly crosse to the scope of this place. It is to be observed also, how different this phrase is from that which is attributed to Christ, Chap. 8. vers. 3. where he alone offereth the prayers of all Saints, adding incense thereunto.
Their song followeth in the …. and 10. vers. Where, 1. there is the expression of their praise, 2. The grounds or reasons thereof. Their song is said to be a new song; and they sing a new song. 1. Because the matter was so great and excellent, that no former expression of praise could, as it were, reach the same: for which cause (Psal. 40.) David saith, He had put a new song in his mouth, when by a new and singular mercy, He had given him matter thereof. 2. It is new, as contradistinct from the more obscure expressions of praise that were under the Old Testament. Now, the Office of the Mediator being more clear, and He having made Himself more known to His People, they accordingly expresse His praise in a new song. The matter expressed, is, Thou art worthy to take the book and to open the seals thereof, that is, in sum, thou art worthy to be Mediator, and to execute what belongeth to that Office▪ This looketh not to be very much, at the first, yet, there cannot be more said. For, if we will consider, 1. This expression putteth Him beyond all creatures▪ for, none of them was found worthy; and so by this, they acknowledge Him to be beyond all. 2. This expression hath in it an acknowledgement of His worthinesse and fitnesse to be Mediator, and in all things to have the preheminencie and a Name above every name that is named, which is the greatest conferred Glory that is conceivable, and more than Angels and Men are capable of, or can comprehend. 3. This expression implieth their hearty assent to Gods constituting of Him in that Office, and their exulting to see Him prosper and glorified in the executing of the same: which is a thing well becoming a member of Christs Body, and a subiect of His Kingdom; and is the greatest length they can come at, to wit, to be assenters by their acknowledgement of His worth to Gods advancing of Him to this dignity.
The grounds of the praise follow in three steps, the last being alwayes more particular than the former, and an effect thereof. The first, is, for thou wast slain, that is, in the execution of Thy Office, and in obedience to the Fathers will, Thou hast submitted Thy self to death, even to a violent de…th, and accordingly hath suffered the same, and so Thou wast slain. This dying of an accursed death, is the great article and condition required upon the Mediators side of the Covenant of Redemption, upon the undertaking, and undergoing of which, all priviledges promised to Him therein, are grounded; and from thi… ▪ all the Works of Redemption flow: therefore here it is made the reason of His worthinesse to administer the Office of a Mediator in every thing, and why He cannot but be thought worthy to do the same, and to be praised by His People, because He was slain, and so hath performed what was undertaken by Him.
The second ground, is, And hast redeemed us to God by thy bloud, out of …very kindred, and tongu…, and people▪ and nation. In this there is a very sum of the Gospel and Work of Redemption, and it is the more particular application of the former ground, and the effect thereof, as was said; and this inforceth the former reason. We have reason (say they) to praise Thee for Thy death; for, by it, we that were lost and sold under sin, are redeemed unto God, &c. To consider the words more particularly, we must follow the similitude of Redemption, as it is used amongst men, and in this case is made use of to help us to understand somewhat of this great mysterie of the Gospel. And here is implied, 1. That God had a peculiar right to these that praise in this song, before ever they came to be sold or morgaged; So, to redeem a thing amongst men, supponeth a man once to have had a right to such a thing: here, we take Gods right to these redeemed, not only to be that interest which He had in them by Creation, for that is common; but that which He had from Eternity by His purpose and decree of Election: in which respect, the Elect are called His singularly, and Iob. 17. vers. 6. Thine they were, and thou gavest them to me, &c. where these that were Elected and given to Christ, are in a peculiar manner said to be Gods; and this is implyed in the phrase, Thou hast redeemed us to God: for, it supponeth, that by Christs purchase, as it were, accesse is made for them again to be the Lords possession, according to His former right. 2. Here is implyed, that even these to whom God had this peculiar right, are before this Redemption someway morgaged, or, as we use to say, wodset; and yet so as the former right was not fully dissolved: for, if there had not been some morgageing and alienation, there had been no need of Redemption; and if there had been a totall dissolution of the former right, there had been no accesse to redeem. This morgageing in Scripture, is clearly expressed to be that spirituall bondage under the Law, wrath, and curse of God, whereby even the Elect by their sins have inthralled themselves; and because of that, are lying under the curse of God till He be satisfied, and His honour repared, which suffered by their sin: this is largly expressed, Rom. 3. Ephes. 2. and Gal. 3. beside many other places. The tye which notwithstanding stands betwixt the Lord and these, is, that purpose of election; (for even then in that respect they are His, as was said) for, Election being founded on nothing in the Creature but on Gods free will, purpose and good pleasure, there can nothing in the Creature dissolve the same. 3. Here is implyed, that before these Elect can be freed from the curse, there must be a price laid down, as it were, in compensation for the same: this is clearly implyed in the word Redemption, which importeth some equivalent satisfaction given to the party offended, or to the party for whose behoove such persons were justly morgaged; and without whose prejudice they could not be set free, except an equivalent price were payed; and this is called Redemption. Now, the party offended, for the vindication of whose honour the Elect for a time are imprisoned, and put under the keeping of the Law, &c. is the Lord; and therefore in reason ere they can be freed, there must be some equivalent price for His satisfaction, which may glorifie Him, and vindicate His honour as much as the keeping of them in prison or under the former morgage; and this is called satisfaction or Redemption. 4. The scope of this Redemption, is expressed in that word, Thou hast redeemed us to God, that is, that the Elect may be admitted unto Gods friendship and favour, and communion with Him, and to the enjoying of the title that stands betwixt Him and them, as freely as if they had never had sin, or had never been under such a morgage. 5. They expresse who this Redeemer is; THOV h…st redeemed us: O blessed Thou! This cannot indeed but affect; Thou, the Lamb; Thou, the Lion of the Tribe of Iudah; Thou, the Son of God, that hath eyes like a flame of fire, &c. Thou hast redeemed us. Christ is called a Redeemer; because when the Elect had nothing to free themselves from the captivity and morgage which they had brought upon themselves, and when the Justice of God, by vertue of the Law and Curse, (to say no more) did call for a satisfaction and price before they could be admitted to freedom, Then He undertook, and was content to pay what they were due, either in the same kind, or, in the equivalent, that so they, who were as a morgaged possession, detained from the right owner, might be restored freely to him again. 6. The price by which He redeemed them, is mentioned, Thou hast redeemed us by thy bloud. It was wonderfull that He who was such a Person, should be the Redeemer; But, O how wonderfull, that He should perform this Redemption by laying down such a price as His own bloud! And, in this we may see, First, That seing the threatning against sin, includeth death; (That day thou eats, thou shalt die) So the Redeemer condescended to undergo death for satisfying that. Secondly, When it is said, Thou hast redeemed us by Thy bloud, there is imported a testimony of the singularity of His worth, and also of His love: for, no bloud of goats, nay, nor of men, nor of meer creatures could make this Redemption, (for, no man can redeem his Brother, Psal. 49. so precious is the Redemption of Souls, that it ceaseth for ever, to wit, in respect of created redeemers) yet, then Thou condescended to do it, even with Thy bloud, which (Act. 20.28.) is the bloud of God. Thirdly, This redeeming by His bloud, doth expresse His death to be purposely, and formally laid down by Him, and accepted of by God, as a price and satisfaction in the room of these Elect, for the obtaining of their Redemption: otherwise, the whole strain of this Scripture will be to no purpose, except Christ be acknowledged to be the Redeemer, and His bloud and sufferings to be the price which is laid down as a satisfaction to Gods Justice in the room of the Elect sinners, that thereby they may be set free. And Christs bloud in this respect, is said to be a satisfaction equivalent before Justice, because, by His undertaking that debt, and submitting to pay the same, and Gods actuall exacting it of Him, the Holinesse and spotlesse Justice of God, is more gloriously manifested, than if these themselves had been keeped still in the prison, who were yet never able to have paid one farthing, whereas now the Redeemer hath paid to the uttermost. 7. There is here the object of this Redemption, to wit, us; Thou hast redeemed us; and these are (to say so) two wayes qualified, 1. In respect of the extent of this object; it is not some of one Family, City, Nation, or Kindred, &c. but it is extended to every kindred, tongue, people, and nation. And this is seemeth is done, to shew the universality (to say so) and extent of Christs Church under the Gospel, in opposition to what it was under the Law and formerly. Now, say they, the Church is not included within one Family, or Nation; but the Gospel being spred, the Elect are gathered-in out of all Nations, Kindreds, and Tongues; and we, who are not of the stock of Abraham, but are of strange Nations, have reason to praise for this Gospel, and to blesse the Mediator who hath purchased it unto us. Again, although this object in some respect hath been extended to all Nations, Kindreds, &c. without distinction or discrimination, Yet somewhat is added to qualifie and restrict the same, that it may not be understood collectively of all of every Nation, Language, &c. but distributively of some of these Nations, Kindreds, and Tongues: for, the redeemed, their Song is expressed in these terms, Thou hast redeemed us out of every tongue, and kindred, and people, and nation. And certainly, there is a palpable difference between these two, to wit, to say, Thou hast redeemed all Kindreds, Tongues, and Nations; and to say, Thou hast redeemed us out of every Tongue, Kindred, and Nation, whereby the redeemed are contradistinguished from the rest of the Kindred, Tongue, and Nation, out of which they are redeemed; and yet, it cannot be thought, but that all who are redeemed, do concur in this Song: therefore the other, contradistinguished from them, cannot be said to be redeemed. Beside, this peculiarnesse of Redemption is a speciall ground of the redeemeds praise, to wit, when they were lying under the curse with others, Christ hath redeemed them from among them. Further, all this Song doth agree to any person that hath been redeemed by Christs bloud, They that are redeemed are also made Kings, and Priests. And seing all cannot praise for this mercy, as experience sheweth; therefore can it not be said, that they are comprehended under the former. And, if we will remember what was just now said, to wit, that Redemption doth import a peculiar right to these that are redeemed beside others, to wit, a right by Election; Then it will follow, that no other can be said to be redeemed but the Elect that were given to Christ: and seing all men are not Gods by this peculiar right (for, to be Gods in this respect, and to be given to Christ, and so to be actually redeemed, are of equal extent) Therefore can it not be said that all are redeemed.
The third reason, or ground of their praise (which is also the effect of the former) will confirm this: and it is contained, vers. 10. And hast made us unto our God Kings and Priests, and we shall reign upon earth: So that if it be asked, what are the advantages which they reap by Christs Redemption, which make them thus to praise? They answer, they are very great; for, not only are they freed from the former bondage they were under, and set at liberty, as in the former verse, But they are honoured and blessed with many excellent priviledges, exceedingly commended in four words, 1. Thou hast made us Kings; this respecteth that spiritual freedom that the Believers have from their former enemies, and that spirituall dominion which they have over them, and that eternall glory whereof they shall be partakers when they shall sit upon one Throne with the Lord Christ. This is a great priviledge, that all the redeemed who were formerly slaves, shall be made Kings. 2. They are made Priests; this was also a title and office of great dignity under the Law, and by it is signified, that by Christ Jesus all the redeemed are honoured to have accesse unto God with boldnesse, and to offer up their own prayers and praises unto God by Him, with hope of being accepted: which priviledge is founded upon Christs Redemption, and without this there had been accesse to no sinner to pray or praise acceptably and with any comfort before God. But now (say they) we are Priests and may offer our own sacrifices; yea, now under the Gospel, we are not tied to any typicall service, nor to one place or Temple, nor to seek a Priest to offer our sacrifices unto God for us, But we our selves may approach therewith unto Him. 3. It commendeth and sweeteneth this priviledge, that they are made Priests to our God; which implyeth that now by Christs purcha…e they may worship and serve God as in Covenant with them, and as their own God: which doth make all the services they can be put to, very light and easie, and strengthens them against all the difficulties they may meet with therein, seing it is no idol, nor strange God, whom they worship, but their own God, who will pity them in their service, as a Father pitieth his Son. Lastly, They say, and we shall reign upon earth; which is set down, not only to shew the spiritualnesse of this Kingdom, which being on earth, and common to all the redeemed (many of whom have a poor being here) can be no other wayes understood than of His spirituall Dominion; but mainly, we conceive, it is mentioned here, as the ground of their Song, that not only have they a hope of reigning, and being freed from sin in Heaven; but that, in some measure, they are made partakers of the vertue of Christs purchase in the subduing of their sin, and the mortifying of their lusts; whereby they are keeped from the dominion of sin, because they are not now under the Law, but under Grace, according to the promise, Rom. 6.14. And this is a kindly evidence of a redeemed person, and a convincing ground of praise to a truly gracious soul, to wit, to have Sanctification thriving, the body of death born down; and even before they come to Heaven, to be looking Heaven-like, and to be brought someway to triumph over their spirituall enemies; than which, as there is nothing that will be more desired by them, so there will be nothing more acceptable to them, even thus to be priviledged and dignified, to reign spiritually on the earth. And we may see, that as this is a great mercy to be Sanctified, So it is a fruit of Christs death, and floweth from His purchase, even as Justification doth: in which respect, He is our Sanctification, as well as our Righteousnesse, 1 Cor. 1.31.
The second company who joyn in this Song, is, the Angels: who are described, vers. 11. and then their Song is expressed, vers. 12. They are described, First, by their title and number, they are Angels, that is, glorious ministring spirits, Heb. 1.14. called sometimes in Scripture the host of heaven; and because of their excellency, the Sons of God, Iob 38.7. And they are many Angels, The number of them was ten thousand times ten thousand, and thousands of thousands; this is a great number: it seemeth to be taken out of Dan. 7.10. where thousand thousands are said to Minister unto Him, and ten thousand times ten thousands to stand before Him; yet the expression is but put for an indefinite, to shew the innumerable company of glorious and mighty Angels which the Lord hath waiting on Him, as servants and ministers to do His pleasure in any part of the world, as it is, Psal. 103.21. The scope, is, to shew how glorious He must be who is thus waited upon. Secondly, The place where they are seen, is observed, they are round about the thron…, and the beasts, and the elders: by which, it seemeth they have the outmost rank of all the attendants that (Chap. 4. vers. 4, 5, &c.) are mentioned, and said to wait upon this Throne; and we may conceive it thus, upon this Throne is the Majesty of God, of which dignity the Lamb, and the seven spirits, are also …aid to partake, vers. 6. next unto them are the four beasts, or Ministers, upon the severall corners of the Throne; then are the four and twenty Elders, or the Professors, round about the Throne; and again, about them are the hosts of the Angels, as is expresly asserted here. This is not to set forth the prerogative of the Church-militant beyond Angels simply, or, as if Angels were at a greater distance from God than they; for, it is the great priviledge of Saints glorified, to be like Angels, and to have a place among them that stand by: but, this sheweth the infirmities and difficulties which the Saints Militant are subject to, and the Lords tendernesse and carefulnesse of them, who hath His hosts of Angels encompassing them for their defence and protection, according to the word, Psal. 34.7. The Angel of the Lord encampeth round about them that f…r him, and delivere… them. There is no mention here neither of the sea of glas…, nor of the seven spirits, spoken of, Chap. 4. vers. 5. and 6. The reason is, as we suppose, because by them is understood the same that is expressed by the Lamb-slain, with seven horns and seven eyes, vers. 6. of this Chapter. And however, considering that the sea of glasse hath the same place with the seven spirits of God, to wit, before the Throne, and so betwixt the Throne, and the Elders; We cannot conceive of either of these, but they must be within this guard of Angels, even as the rest are. And so it is comfortable that the people of God have no lesse Guard and Army waiting upon them, than the Lord hath Angels waiting upon Him, they being all of them ministring spirits, sent forth to minister for them who shall be Heirs of Salvation.
Their song followeth, vers. 12. They say with a loud voice, Worthy is the Lamb that was slain, &c. That this is done with a loud voice, it sheweth their seriousnesse and affectionatnesse in this work: what they ascribe to Him, is, upon the matter, what was ascribed to Him by the redeemed, vers. 9. and what was ascribed to God, Chap. 4. vers. 11. It is, first, in the general, an expression of His worth, Worthy is the Lamb, &c. which i… their putting to their seal to the acknowledgement of His worth, and carrieth also, as implyed in it, an acknowledgement of their being unsutable to expresse what was due to Him: and therefore the expression, is, He is worthy to receive power, &c. which doth insinuate, that the work is beyond them, as was observed, Chap. 4.11. And when Angels are at a stand in the Mediators praise, What must be our unsutablenesse in expressing of the same? Then, in the second place, they mention many things which are His due, in seven comprehensive words, 1. Power, because He is furnished with A…thority, and Commission, ample and large for the discharge of His Offices; in which respect, Ioh 17.2. He is said to have Power given Him over all flesh. 2. Riches, that is, a roiall possession, because He made Himself poor to purchase a seed to Himself by a great price. 3. Wisdom, beause He hath dealt prudently in the executing of His Office, as, Isa. 52.13. and with great Wisdom doth He mannage the trust committed to Him. 4. Strength, because He hath bound the strong man, and carried away the prize, spoiling principalities and powers in making a shew of them …penly, Col…s. 2.15. 5. Honour; this respecteth the Glory and Majesty of His place, who, being made head over all things, ought so to be honoured by them. 6. Glory, that is, the acknowledgement of the Excellencie and Majesty of His Person with the dignity and preheminencie of His Office, and doth import also His being God, to whom only Glory is due, The seventh word, is, Blessing; this looketh to the many advantages that come by Him: so that when hearts can do no more, they blesse Him; which implieth, not only an acknowledgement of His being blessed, but also the ardent desire that they have to have Him so, as in all the former words respectively. By all these put together, is understood, that every thing which may contribute to set forth a person to be glorious, and to make Him to be acknowledged such, is in the Mediator.
If it be asked, How the Angels come in to praise the Mediator upon this consideration of His being slain, as is expressed in the song? Ans. This is done, not as if they were equally sharers in the benefits of Redemption with the redeemed: for, the Elect Angels, being never under sin, nor at a distance with God, cannot be said to be reconciled by Christs death; therefore we will find, that though both mention Him as slain in the song, Yet there are these diff…rences, 1. The redeemed do expresly acknowledge this benefit of Redemption to come by His Blood, and do derive their priviledges of being Kings and Priests, &c. from that, as the meritorious cause, which is not to be found in the song of the Angels. Secondly, When the redeemed mention Christs death and purchase, they look on it as intended for them; and therefore do apply the same in the song, as claiming a speciall interest therein, and acknowledging a special obligation to lye upo… them beyond others because of the same. And therefore they say, who hath redeemed us by Thy blood, &c. whereas the song of the Angels, is more generall. It appeareth then, that though they agree in giving praise to the same object, to wit, the Lamb, yet they differ in respect of the particular grounds on which they proceed. The grounds then of the Angels praise, may be conceived, 1. to be the excellencie of our Lord Jesus His Person and Office, and the wonderfull glory of Grace, Love, Goodnesse, &c. that kyths especially in His humiliation and sufferings. And it may be justly looked on as admirable and praise-worthy, even to Angels, to see God manifested in the flesh, as it is, 1 Tim. 3.16. and yet more, that He was content to die for satisfying the Justice of God, and vindicating of His Glory. 2. Although Angels cannot be said to have reconciliation by Him, Yet according to the judgment of many worthy men, they have confirmation through Him, in which respect to them, He, as Mediator, is head of the Elect Angels. And though we will not enter upon this particularly; yet, we suppose, that there is great accession to the joy of the Elect Angels by Christs incarnation and suffering, as having thereby a more clear discovery of the Glory, Majesty, and Goodnesse of God, so that in this respect He is said to be seen of them, 1 Tim. 3.16. and thereby they discern His manifold wisdom in the way of the Gospel, as it is, Eph. 3.10. for which cause, they sing at His birth, Luke 2. vers. 13. as, being glad to be the declarer…s of such glad tidings: And, no question, many other wayes they are in this delighted and rejoyced, and so have good ground to praise. 3. This suffering of Christs and His Redemption, bringeth with it the Salvation of the lost Elect who are many; and their Salvation being a thing that glorifieth God, and relieveth such as have been loved of Him from Eternal Wo, it cannot but be delightsome to them; for, even the Elect Angels have a kind of sympathy with Elect sinners who are given to Christ, for which cause, they are said to have joy over a repenting sinner, Luke 15.7, and 10. and therefore they may be conceived to praise upon the account of Christs dying, because that redoundeth so much to the good of the Church. 4. Christ by His death, hath obt…ined a Name, even above principalities and powers, unto which God hath highly exalted Him, Philip. 2.9, &c. for which cause, it is said, Heb. 1.6. when He bringeth-in the first begotten into the world, He saith, let all the Angels of God Worship Him. So that in praising Him that was slain, they give obedience to Gods Ordinance in adoring Him who is the Son of God, and who by His death hath not lost any thing of the Glory due to Him, but thereby hath declared Himself to be worthy of the same: and therefore it is particularly worthy to be mentioned to His commendation.
The third company that praise, vers. 13. is, Every creature which is in heaven, on earth, and under the earth, and such as are in the sea, and all that ar… i… them, &c. This looketh to the reasonlesse creatures that are contradistinguished from the redeemed and from the Angels, called sometimes the whole Creation, which by sin is made subject to vanity, and is said to groan under the same, Rom. 8.20, 21, 22. These are brought in, not as if formally they could expresse praise; But, 1. to shew the gloriousnesse of this Object to whom praise, is due. It will be a task and employment to all creatures to praise Him. 2. It sheweth some advantage, that by Christs death sometime is to redound to them, when they shall be freed from the bondage of corruption and brought unto the glorious liberty of the Children of God, Rom. 8.21. In reference to which, it is said, they groan and travell, as desirous of this change, vers. 22. and according to this, they may be said to praise here, as they groan there. The words wherein they expresse their praise, are four, to wit, blessing, honour, glory, and power, which were formerly spoken of. There is some difference in the object of their praise, as to the expression thereof, from these who went before; for, they ascribe it to Him that sitteth upon the Thron…, and to the Lamb for ever, whereas the Lamb only was mentioned formerly. Yet indeed there is no difference: for, when the Lamb is mentioned, who is Mediator, God that sitteth upon the Throne is understood as dwelling in Him. And by this we may see, 1. that the Glory and Worship which is given to the Lamb here, is Divine, and Supream, because its that same which is given to Him that sitteth upon the Throne. 2. We may see, that it is the same worship, and that, whether God or the Mediator be expressed, they are both worshipped in the same act: for, it cannot be said that this is any other worship than what the redeemed or Angels gave in the former Verses; nor, that there is any different object worshipped here, seing that it is the same worship which is ascribed in all the songs. Neither will any think that He that sitteth upon the Throne, was lesse worshipped in the song of the redeemed, and of the Angels, where He was not formally mentioned, than in this. If any say that the Lamb is said to be worthy to receive glory, &c. which supponeth this to be a communicated glory? Ans. We may see the inconsequencie of this, by considering what is said of Him that sitteth upon the Throne, Chap. 4. vers. 11. and we may acquiesce in the interpretation thereof that is given.
In the last place, when all the creatures have done, the redeemed again come in, vers. 14. and they close this song: because their interest is most, and their engagements deepest. 1. The four beasts say Amen: thus the Ministers begin. What they say, is in this word Amen, which is a word that usually closeth Prayer, and doth import some clearnesse of Faith and confidence in the thing asserted, and some vehement desire of attaining the thing prayed-for. Here it is set down as the expression of hearts, who are indeed passionatly desirous to have the Lords praise glorious, and yet convinced to be uttterly insufficient for the same, and therefore they close in a manner when they begin, and they are beginning when they close. And all is but rather an as…enting to the glory that is given, and an acknowledging that all is due to Him, than a reall performing of any thing in their own estimation. In the last place, the four and twenty Elders follow, and they have nothing to say, but fall down and worship Him that liv…th for ever and ever; The beasts say not much, they expresse nothing, but fall down silent, as being overcome and infinitly outreached by the glorious and incomprehensible excellencie of the blessed Object; yet, is their praise no lesse acceptable to God than if there were many expressions: because, silence, both in Prayer and Praise, doth often speak more and louder than great noise of words. And here we see, that where the heart is inwardly weighted with the convictions of Gods goodnesse and ones own need, and bended with love, or overwhelmed in a manner with holy fear and reverence that it can expresse nothing; yet, even then there may be an acceptable worshipping of God. Yea, this silence is marked as the yond-most step, or greatest length of praise that they did, or could attain unto.
Observe, 1. That in our Lord Jesus, and in the execution of His Offices, there is much ground of praise, so much as may take up all creatures, and an infinit deal more; and it should be the task of all creatures in Heaven and earth to be setting forth His praise: all of these companies say, Worthy is the Lamb, &c. It is a wonder, when this is their task, that so few are taken up with it. From the occasion, Obs. 2. That the opening of this Revelation, is a ground of praise. 3. That many excellent things come by Christs purchase to the Redeemed. These cannot be soon numbered. O, what are they beholden to Him! Obs. 4. That it is praise to Jesus Christ, and it is even almost all that Believers come to, in the work of praise, to be telling over, to His commendation, what He hath done. Obs. 5. The Faith of interest in our Lord Jesus His purchase, is the most kindly motive, to make folks bless and praise Him, that is, when they can say, Thou hast redeemed us. Obs. 6. That as it is a life that hath many rich advantages, so there is no such heart-some life in all the World, as to be among the Redeemed; they have an un-interrupted song, and will continue to have it when all others will howl. Obs. 7. From Christs taking the Book and opening of it; from His doing this, and the Redeemed their praise. Observe, Christ doth all; we enjoy all, and therefore should praise for all; It is an easie task that the Redeemed have in respect of that which Christ had. Obs. 8. There is a sweet consent here, no different note, they have all one Song, no diff…rent Opinion, no Contradiction, no divided Praise, nor Prayers, nor Fasts, no separating in this Worship of one of the Redeemed from another, all concur, which is not one of the least advantages, once they will all meet and sweetly agree together. Obs. 9. It is but a mint, at the best, that the Saints make at the Lambs praise; their praise is but a beginning to it, an assent to the work, or a conviction of their duty; when they begin, they say only, He is worthy to have it; and when they have undertaken, they must sing, Who can shew forth all thy praise? Psal. 106. Therefore here, Amen, is the first word, and they fall down silent; praise overmastereth them, it is the greatest duty: and these that praise till they think they have done enough, they understand it not: it is right in this respect to leave it as we begin. Obs. 10. All their song is, Worthy, worthy is the Lamb, as if they said, if we could praise Thee, Thou art worthy to have it, and that is all we can attain to, to acknowledge praise is Thy due. Obs. When folks have gone their yond-most in the matter of praise, it is rather to say and think it should be, than any way to rest as though it were. The reason is, because God, who is to be praised, is far above all blessing and possible praise, Neh. 9.5.