Commentary on Revelation, Commentary on the Book of Revelation · Chapter 5
THE ARGVMENT, PARTS, and Analyſis of Chap. v.
THe preparation unto the ſecond viſion is yet continued: for Iohn having deſcribed the majeſtie, and attendance about the throne: with the thanksgiving of the Elders, and of the beaſts; he now goes on to declare what he further ſaw: Namelie a booke in the right hand of God, ſealed with ſeven ſeales: The which when no creature in heaven nor in earth vvas found worthy to open, at length the Lambe, who was in the midſt of the Throne, takes the book out of his right hand, to the great joy and applauſe of the heavenlie inhabitants.
The parts of the Chapter are three.
THe firſt is a deſcription of the ſealed booke, v. 1.
The ſecond ſhewes the difficulty, about the opening of the booke, and of the ſeales, to v. 8. Where we muſt obſerve
1. The Angel proclaiming, if any were able to open the ſame.
2. The inſufficiency of all creatures to open it. v. 3.
3. Iohns weeping occaſioned thereby. v. 4.
4. The Elder comforting him. v. 5.
5. Who was the Lambe, that ſtood in midſt of the throne, v. 6. And what he did, v. 7.
The third is a thanksgiving, in a gratulatorie himne, ſung unto the Lamb:
1. By both companies repreſenting the Church triumphant, who celebrate the benefit of their redemption & glorification, obtained by the blood of the Lamb. v. 8.9.10.
2. By a third apparition or companie of Angels celebrating the worthineſſe, power and divine glorie of the Lambe. v. 11.12.
3 By a fourth apparition of all creatures, rendring prayſes, and bleſſings unto God on the throne, and unto the Lambe. v. 13.
And laſt of all, the two firſt apparitions of the 24 Elders, & foure beaſts cloſing up the thanksgiving by a divine adoration. v. 14.
The firſt part of the Chapter. A deſcription of the booke ſealed.
1 And I ſaw in the right hand of him that ſate on the throne, a booke written within, and on the backſide, ſealed with ſeven ſeales.
THE COMMENTARIE.
ANd, (or then) I ſaw] I will not here repeat all the diverſe opinions of interpreters concerning this book (who rather obſcure then unfold the obſcurity thereof:) but onelyonly will cite ſome of the moſt probable.The common opinion about the booke.
Moſt interpret it either of the booke of the old Teſtament, or els the whole volume of Gods booke both old and new: which is in the right hand of God: becauſe it is inſpired by the holy Ghoſt, and the contents thereof are in the hands of God alone. This booke is written within, that is obſcurely in the old Teſtament, & without, that is openly in the new: or within as reſpecting the myſtical ſence, without the litterall. It is ſealed with ſeven ſeales, becauſe the myſteries thereof are hid from humane reaſon. 1 Cor. 2.14.It cannot be opened by any creature, becauſe the naturall man receiveth not the things which are of God. The Lambe alone is worthy to open it: becauſe he onelyonly hath fulfilled the ſcriptures: and he onelyonly doth reveal unto us, outwarly by his word, and inwardly by his ſpirit, the hid things thereof.
Theſe things in themſelves are true, and according to godlines, but I judge they ſerve little to the purpoſe in hand: becauſe here he treats not about the obſcurity, or manifeſtation of legal types: neyther are the myſteries thereof revealed in this booke: but things of another nature, and which concerne the condition of the Church under the Goſpel. Neither can it be ſaid that the old and new Teſtament was as a ſealed booke unto all creatures untill the time of Iohn: ſeeing it would then follow that both the Prophets, and Apoſtles were ignorant of the writings of Moſes and the Prophets. Beſides all the bookes of the new Teſtament were then already written: and ſo not ſhut, but knowen unto all ſuch as had their ſences exerciſed in the ſcriptures of God: even as the preaching of the Apoſtles opened a doore unto the faith of the Goſpell unto every creature: And therefore this interpretation ſeems to be repugnant to the holy ſcriptures, and injurious to the Apoſtolicall Churches.
They ſeem to come neerer the marke, Another opinion of the booke.who underſtand it of the booke of Gods providence. For the ſcriptures attribute three ſorts of bookes to God, 1. Of his providence, 2. of life, and 3. of univerſall judgement: of which we have treated Chap. 3.5. But theſe alſo differ in opinion. Some take it in a generall way for the booke of Gods decree concerning the governement of the world: which interpretation is to large, ſeeing not all Gods ſecret judgements, but onelyonly ſuch, which concerne the ſtate of the Church are here intended.
Therefore I rather aſſent to them, The booke is the Revelation it ſelf.who underſtand it litterally, of the booke, in which all theſe things were contained, which Chriſt was pleaſed to reveale unto Iohn concerning the laſt times, the which he afterward penned, and left the ſame unto the Churches. This booke, I ſay, is the revelation it ſelf: not as if he ſaw a materiall booke, but a viſionall booke (ſo to ſpeak) wherin was written Gods ſecret decree touching the future event of the Church, and her enemies. Thus alſo Andreas, & Ribera expound it.
For firſt this is the ſame booke, which Iohn (after it was opened) is commanded to eat up, that is, fully and clearly to take knowledge thereof: And which was ſweet in his mouth like hony, that is, he was much delighted with the knowledge of ſo high myſteries: but by and by it became bitter in his belly as gall, that is, he was much greeved in foreſeeing the great calamities of the Church, as we ſhall ſee Chap. 10. for the booke there mentioned is the Revelation given unto Iohn.
Furthermore the contents of the whole Revelation is taken out of this booke. For at the opening of the ſeventh ſeale, ſeven Angels are ſaid to come forth ſounding with trumpets, ſignifying thereby the diverſe changes of the Church, in the third viſion. At the ſounding of the ſeventh trumpet, the Dragon, and two beaſts are raiſed up againſt the Church, in viſion the fourth. Preſently here upon follow ſeven Angels powring forth the vials of the laſt plagues upon the earth, in viſion the fift. Afterward one of theſe ſeven Angels pronounceth with a mighty voyce the judgement of the great whore, and ruin of Babylon, in viſion the ſixt. At length the new Ieruſalem, with the marriage of the Lamb is repreſented unto John, in the laſt viſion. whence we ſee that the whole matter of the Revelation was comprehended in this booke: & not included in a few Chapters: viz. from 6. to 11. as Alcaſar ſuppoſeth.
To be ſhort the circumſtances of this booke doe altogether agree with the former preface. For as Chriſt is there ſaid to receive the Revelation of God, and by an Angel to deliver it unto Iohn: ſo this booke was in the right hand of him that ſate on the throne, & taken out of his hād by the Lamb, opened, & delivered unto the Angel, who gave it to Iohn, commanding him to eat it, Chap. 10. Foraſmuch therefore as all things thus agree together, there is no queſtion, but this booke here ſpoken of, is the revelation it ſelf, delivered unto the Apoſtle. Theſe things obſerved, the three following circumſtances will bee the leſſe obſcure.
1. The booke is held in the right hand of him that ſits on the throne] becauſe God is the author of the revelation: in Gr. it is, foreign, at the right hand, and is put for, foreign in the hand, as appeares v. 7. where the Lambe takes the booke (foreign) out of his right hand, & therefore it was In and not at his right hand, as ſome will have it. Now he is ſaid to have it in his right hand, to the end to give it unto Chriſt to open. As men reach out with their right hands, what they give unto others: And I ſuppoſe we need not ſeek for any other myſterie in this expreſſion.
2. It is written within and without] that is, there was no place emptie in it. For we are to underſtand this litterally. This booke was not made as are our bookes, conſiſting of diverſe leaves, and ſo folded together: but it was one volume of parchment written within and without: according to the cuſtome of the ancients, who wrote in rolles: and hence volumen, a volume, comes from convolvendo, rolling. Like as the Iewes to this day at Wormes, & Franck ford, &c. have their (Torah) written out in one volume of parchment. Theſe parchments, becauſe they were rolled up, were commonly writ on the inſide onelyonly. Wheras this on the contrarie, was written within, & on the backſide alſo: which manner of rols were called, (foreign,) that is, writings, within and without, of which ſee Plinie. lib. 3. Epiſt. 5. and Iuvenal Sat. 2.
I therefore judge, that this writing, within and without ſignifies nothing els, but the multitude of matters: that is all ſuch things as were exhibited unto John in this Revelation. Origen ſaith that within were written the promiſes made to the Church, and without, or on the backſide, the puniſhments of the wicked. But this to me ſeems frivolous. A like booke written within and without was ſeen by Ezechiel Chap. 2.9. but it differs from the other both in matter and forme. In that were written the lamentations becauſe of the calamities to befal the people of Iſrael in their captivity: wheras this booke containes the ſecret counſels of God concerning the laſt times. That of Ezechiel, was ſpread open before him: but this was ſeen of Iohn rolled up: Ierom underſtandeth that by both theſe bookes which were written within and without, is ſignified the litterall & myſticall ſence of the ſcriptures. But there is no ſolidity in it: for neyther of theſe bookes, doe ſignify the booke of holy writ: neither doth every part of the ſcriptures, admit a myſticall interpretation.
Sealed with ſeven ſeales] This is the third circumſtance touching the booke. The number ſeven, is not here put for many, but is to be taken properly: for after theſe, there were no more ſeales opened. We need not ſearch what manner of ſeales they were, it ſufficeth to know that the booke was cloſely kept ſhut by them. For there is a twofold uſe of ſeales, firſt to keep things ſecret from the vew of others, as letters, doores, cabinets, chieſts, and the like: and ſecondlie for the confirmation of writings, as for example, to authoriſe the edicts of princes, ſentences of magiſtrates, and wills of the dead, the ſeales of ſeven witneſſes make theſe things altogether authentick. Now this booke, was not ſealed in this latter reſpect, but in the former, as beeing ſhut or kept cloſe from the underſtanding of men. And therefore it could not be opened or read before the ſeales were taken away: which was not don until the ſeventh ſeale was removed. Let this ſuffice for the preſent, that the contents of this booke ſo faſt ſealed, were moſt obſcure & hid, untill (the ſeales beeing opened) they were revealed unto Iohn by Chriſt.
The ſecond part of the Chapter.
The difficulty about the opening of the Booke, and of the ſeales.
2 And I ſaw a ſtrong Angel, proclaiming with a loud voyce; Who is worthy to open the booke, and to looſe the ſeales thereof?
3 And no man in heaven nor in earth, neither under the earth, was able to open the Booke, neither to looke thereon.
4 And I wept much, becauſe no man was found worthy to open, and to read the book, neither to looke thereon.
5 And one of the Elders ſaith unto mee, Weepe not: behold, the Lyon of the tribe of Iuda, the root of David hath prevailed to open the booke, and to looſe the ſeven ſeales thereof.
6 And I beheld, and loe, in the middeſt of the Throne, and of the foure beaſts, and in the middeſt of the Elders ſtood a Lambe as it had beene ſlaine, having ſeven hornes, and ſeven eyes, which are the ſeven ſpirits of God, ſent foorth into all the earth.
7 And he came, & tooke the booke out of the right hand of him that ſate upon the Throne.
THE COMMENTARIE.
2. ANd I ſaw a ſtrong Angel] The difficulty in opening of the ſealed Booke now followeth. The circumſtances thereof are five. First, an Angel proclaimeth with a loud voyce, if any one be worthy to open the booke, and to looſe the ſeales: by which this Angel both ſtirs up a deſire in Iohn, and others of the heavenly inhabitants, after the knowledge of theſe ſecrets, as alſo gives them to underſtand, (as hereupon it preſently appeared,) that no creature could find out the hidden, and ſecret counſels and judgements of God concerning things to come: but it was in the power of the Lamb onelyonly to reveale the ſame.
Lyra affirmes that this was the Angel Gabriel, who is called foreign ſtrong, from the Hebrew geber, hence God is called, El…gibbor, Iſal. 9. But this to Ribera is ridiculous, ſeeing the word foreign ſtrong, is put without an article: but how then would he have wondred at Alcaſars opinion, had he ſeen it, who makes him to bee Hoſea In Chap. 10.1. a mighty Angel ſtands upon the ſea and upon the earth: & ſweareth by him that liveth for ever & ever. And Chap. 18.21. a mighty Angel caſts a milſtone into the ſea: Which ſome underſtand to be Chriſt, others a created Angel: and indeed it appeareth he was not Chriſt, ſeeing he was not worthy to open the Booke. Beſides all the Angels of God are called Gibborei choach, mighty in ſtrength Pſal. 103.20. This therefore was a created Angel, called mighty, becauſe he cryed mightily, ſo as he was heard throwout the heaven. Gr. foreign preaching with a great voyce, becauſe with a mighty courage he proclaimed the queſtiō about the opening of the booke before the whole company in heaven. Who is worthy] he ſaith not, who can, but, who is worthy: ſignifying, that not skill or ſtrength onelyonly, but worthines is alſo required. For men out of curioſitie may violently (howbeit unrightly) break open that which is ſealed. What is meant by opening the booke.But this booke could not be opened eyther by violence, or for curioſity ſake: but onelyonly by worthineſſe or merit. He that opens it muſt bee foreign worthy, that is, indued with authority and divine power. Now to open the booke, is to make knowen the ſecret counſell of God about things to come.
3. And no man, Gr. foreign none in heaven, &c.] This is the ſecond circumſtance: VponUpon the proclaiming of the Angel, there is a deep ſilence in heaven. For all creatures are dumbe as unable and unworthy to open this booke. In heaven] that is, Angels and glorifyed ſaintes. In earth] men and beaſts. Ʋnder the earth] Fiſhes or ſea monſters. Some alſo fooliſhly imagine, that the divels in hell, & the ſoules in purgatory are here called upon. But the ſcriptures by things under the earth meane, that which is in the ſea: according to the ſecond commandement: or that is in the water under the earth &c. Thus all created things are altogether inſufficient to reveale theſe heavenly ſecrets: there is (I ſay) no wiſedome in the creature to apprehend the counſels of God, much leſſe to make them known unto others. This honour appertaines to the Lambe onelyonly.
4. And I wept much] The third circumſtance, is Iohns weeping & griefe, occaſioned from his deſire to know what was written in the booke. He ſaw it made faſt with many ſeales: he heard the Angel proclaiming the opening thereof. Whence he concludes that therin was contained many worthy things neceſſarie to be known: but ſeeing all creatures were ſilent, as unable to open it, he weeps much, and good cauſe too. Now his weeping was not in vaine: for by his prayers & teares he hath his deſire granted him to the ful. And here we are taught, that the myſteries contained in Gods word, whither in this or other places, are not to be underſtood without weeping: that is, deſire ſtudy, labour and ardent prayers unto God. The which ſhall not bee in vaine: for though we may be ignorant of ſomethings, yet what ſoever is neceſſarie to ſalvation, ſhalbe revealed unto every one, that truely ſeekes for it at the hands of God.
5 Then one of the Elders] The fourth circumſtance concerneth the Elder comforting John: whom ſome wil have to be Jacob the patriarch, others John the Baptiſt, others Matthew: but Lyra will have it to be Peter the porter of heaven: but I paſſe by theſe fooleries. He was one of the heavenlie companie, and in likelihood one who ſate next to him, wiſhing him to deſiſt from weeping, for howbeit all creatures fayled, yet there was one viz. Chriſt, worthy to open the booke, & looſe the ſeales. Shewing us that all ought to direct their prayers unto Chriſt: & not unto the ſaintes. He cals him, the Lyon of the tribe of Judah, alluding to the words of Iacobs bleſſing: Judah is a Lyons whelpe, viz. in dignity, ſtrength, & kinglie power. Gen. 49 9.Of the tribe of Judah] For Chriſts mother was of this tribe. The root of David] comming of the progeny of David: for Marie the mother of Chriſt, was the daughter of David. Chriſt therfore as he is man, is of the ſeed of David: as again he himſelf witneſſeth Cha. 22.16. I am the root and the off-ſpring of David. He alſo is the Lyon of the tribe of Iudah, conquering by his divine power, ſatan, death & hell.
Hath prevailed] Gr. foreign hath overcome, which is eyther abſolutly put, for foreign, he was found worthy (Beza hath obtained) or tranſitivelie, for, XXVII Argum. of Chr. deity.he hath excelled all creatures in dignity & power. Which is an excellent argument of the perſon and office of Chriſt. Of his perſon, both that he is true man, beeing of the root of David: and true God, becauſe he hath overcome. Of his office, that he is the onelyonly mediatour & revealer of the ſecrets of God: and not onelyonly the Doctor of the Church: but alſo the redeemer therof, as we ſhall heare by & by. Thus we ſee how he admits of no creature with him into the ſociety of this function: whoſoever therfore ſubſtitutes any other mediatours together with the Lamb, herein they make this mighty Angel a liar, who proclaimeth, that neither in heaven, nor in earth, or under the earth, any creature is found worthy to open the booke of God.
6 And I beheld, and lo in the midſt of the throne] This is the fift circumſtance touching the Lamb. His ſeat, geſture & forme is deſcribed in this verſe: his action in the following. Now without doubt Chriſt is repreſented by this Lambe. Before he was called a Lion, becauſe of his dignity, and power: here a Lamb, noting his innocencie and oblation. For he was brought as a Lamb to the ſlaughter, Iſai. 53 7.& as a ſheep before her ſhearers is dumbe, ſo he openeth not his mouth. And indeed nothing els was typed out by the two Lambs daylie offered under the Law, Ioh. 1.29.36. 1 Pet. 1.19.but Chriſts perpetual and effectuall ſacrifice. For he is the Lamb of God, which taketh away the ſins of the world: And by whoſe pretious blood we are redeemed.
By the way we may take notice, that Chriſt is here called a Lamb, Gr. foreign without an article: And yet not any Lamb, but onelyonly Chriſt is to be underſtood hereby. Which confutes their opinion, who thinke, becauſe in Chap. 13.12, Antichriſt is ſaid to have two hornes like a Lamb (foreign) without an article, that therefore not Chriſt, but indefinitely any Lamb is there ſpoken of. Neither is the rule among Graecians, always true viz. Whenſoever any certaine individual is noted, that then an article is allwayes required. For we ſee here the contrary: as alſo in Chap. 14 1. where foreign the Lambe, is put without an article: which cannot be underſtood of any but of Chriſt.
This Lamb he ſaw in the midst of the throne and of the beaſts] that is, between God and the Church triumphant, ſhewing that he is the mediatour betwixt God and man. In Chap. 7.17. he is ſaid to ſtand foreign in the midſt of the throne, whereby is ſignified his exaltation at the right hand of God. For howſoever in the ſtate of his humiliation he was lower then the throne: yet now beeing glorified he hath obtained to ſit on the throne of the Father. And therefore he ſaith, Chap. 3.24.To him that overcometh I will grant to ſit with me in my throne, even as I alſo overcame, and am ſit downe with my Father in his throne.
In the middest of the beaſts] See Chap. 4. v. 3.6.
Stood as it had been ſlaine] The geſture of the Lamb is twofold. He ſtood, and as it were ſlain. By the latter his death is ſignified, by the former his reſurrection. He appeares not ſlain, but as if he had been ſlain, not dead, but living, having the markes of his death in his ſide, hands, & feet. Wherefore he ſtood as a conquerour, revived from death to life, having like a Lion overcome the ſame. Therefore he ſaith Chap. 1.18. I am hee that liveth and was dead: and behold, I live for evermore. Wherefore we muſt not looke upon him ſimply as a Lamb: but reſpectivelie, as a Lamb ſlain for our ſins, and raiſed againe to life for our juſtification. Furthermore his appearing in the forme of a Lamb, doth not contradict what we ſpake before touching his ſitting on the throne: for he is a Lamb, in regard of his humiliation and office, and he is God, and ſits with the Father in the throne in reſpect of his deity.
Having ſeven hornes] An admirable forme, for who ever ſaw a Lamb with ſeven hornes, having eyes in, or under every one of thē. But is ſeven here to be taken indefinitely for many? No, but properly anſwering to the number of the ſevē ſeales. To teach us that the Lamb wanted neyther power, nor wiſedome to unlooſe the ſame. His hornes denote the fulnes of his power: and his eyes, his divine inſight: this is ſet forth unto us that, we ſhould beleeve that the Lamb beholdeth, & governeth all things by his infinite wiſedome & providence. The ſeven eyes are ſaid to bee the ſeven ſpirits of God ſent forth into all the earth: which is taken from Zacha. 4.10. & ſignifies the ſame thing. For ſeeing the Lamb is Lord of the ſpirits, or Angels, and ſends them forth into all the earth, as a maſter doth his ſervant, it plainlie proves that he is true God. XXVIII. Argum. of Chriſts deity.For the Angels have no other Lord, but Jehovah: ſee Chap. 4.5. And hence the ſeven eyes of Jehovah in Zacharie, are here called the ſeven ſpirits of God. Seeing therefore ſo many hornes, and eyes are attributed unto the Lamb, let the godly know, that he wants neyther power nor knowledge for to preſerve them: And let the wicked fear, and tremble before him: for he ſees all their ungodlines, and is able to repreſſe theyr tyrannie.
Let us alſo brieflie take notice, how Antichriſt Chap. 13.11. hath two hornes like unto the Lamb, ſignifying that he like an Ape imitates the Lamb. But he is much inferiour: For the Lamb hath not two onelyonly, but ſeven. And therefore can eaſily deſtroy him by the ſpirit of his mouth.
7. And he came and tooke the booke] After the deſcription of the Lamb, now followes what he did.
He came] That is, he came forth out of the midſt, & went to the throne, and tooke the booke out of the right hand of him that …te thereon, viz. to open the ſame. By which action he ſheweth, that he both can and will unſeale the booke of God, that is, reveale this propheſie unto Iohn, and unto the whole Seſſion in heaven. Thus we have here fulfilled: what is ſpoken Chap. 1.1. to wit, that God gave the Revelation to Chriſt, & Chriſt to Iohn. For this Lamb, that is, Chriſt tooke the Revelation out of the right hand of God on the throne, not unwillingly, but freely giving it him, to the end it might be revealed unto Iohn, and unto the whole Church: I will not be curious in diſputing what this taking of the booke was. They who underſtand by this booke, the whole counſel of God, interpret this taking thereof, a commiſſion to reveal the ſecret myſteries of ſalvation unto the Church. But we have ſhewed v. 1. that the booke denotes the Revelation. Wherfore this taking and opening of it, ſignifies nothing elſe, but the expoſition thereof.
But this ſeems to contradict the interpretation touching Chriſts ſitting on the Throne. For the Lamb ſits not on the throne, but takes it from him that ſate theron. Now he cannot be both giver and receiver. I anſwer. It is true he cannot give, and receive in one and the ſame reſpect: but there will follow no abſurdity to ſay he doth it in a diverſe reſpect: to wit if we conſider his perſon and office. Chriſt gives the booke as he is God, and takes it as he is God-man, the mediatour. Thus he is both author and opener of the booke: even as he is ſaid in diverſe reſpects Heb. 1. v. 9. & 9. v. 11.14. & 13.10. to be prieſt, ſacrifice, altar, the anointer & anointed. But if any wil contend, that God abſolutely is he that ſits on the throne, it comes al to one thing, as I have formerly proved. For the Father ſits, and reignes in the ſon to whom he hath given all judgement.
The third part of the Chapter.
The hymne ſung unto the Lamb.
8 And when he had taken the booke, the foure beaſts, & foure & twenty Eldels fell downe before the Lambe, having every one of them harpes, & 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 booke, & to open the ſeales thereof, for thou waſt ſlaine, 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, & wee ſhall reigne on the earth.
11 And I beheld, and I heard the voyce of many Angels round about the Throne, & 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 voyce, Worthy is the Lambe that was ſlaine, to receive power, & riches, & wiſedome, & ſtrength, & honour, & glory, & bleſſing.
13 And every creature which is in heaven, & on the earth, & 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 Lambe for ever and ever.
14 And the foure beaſts ſaid, Amen. And the foure and twenty Elders fell downe, and worſhipped him that liveth for ever and ever.
THE COMMENTARIE.
8. ANd when he had taken the booke] Now followes the heavenlie thanksgiving for the taking of the booke. 1. Of the beaſts and Elders. 2. Of the Angels. 3. Of all other creatures, which is the IV Apparition. 4. Againe of the beaſts and Elders, every one of them ſinging a peculiar himne unto the Lamb, and unto God, gratulating the Church becauſe of the revelation.
First, the cauſe of their rejoycing is noted: And when the Lambe had taken the booke. The cauſe of joy in the heavenlie inhabitants.Here now the griefe of the creatures, as alſo the teares of Iohn doe ceaſe: for in this booke is contained the whole counſell of God concerning the good of the Church, the ſalvation of the elect, and deſtruction of the adverſaries unto the end of the world. The latine verſion reads: when he had opened the booke, which is a manifeſt corruption of the text: for how could he have opened the booke, while the ſame was ſhut and ſealed? Ribera purpoſelie paſſeth it by. But Alcaſar ſeekes to excuſe the matter by manie ſhifts: but ſayes at laſt that he had ſeen it written in a Greek copie, foreign when he had opened, boldlie affirming, that it was by ſome one or other changed into, foreign, when he had taken: which ſhameleſſe aſſertion of his is confuted in the firſt verſe of the following Chapter.
Secondlie, the geſture and habit of the beaſts and Elders is ſet forth, ſomwhat diverſe from what we heard before. The geſture and habit of the beaſts and Elders.They fall downe before the Lamb, humblie ſubmitting themſelves unto his will, rendring not a civill, but a divine worſhip to Chriſt: whence againe is proved his deity, foraſmuch as religious adoration is due to none but to God onelyonly.
Having harpes] Muſical Inſtruments, XXIX. Argum. of Chriſts deity.wherewith the holie Prophets, & kings were wont to prayſe the Lord: not as if God were delighted with any ſuch thing, but becauſe it ſtirred up the religious affection of the ſaintes to Godward.
And golden vials ful of odours] The prieſts of old made odours for God with cenſers: but theſe with vials.
Which are the prayers of the ſaintes] Their prayers are called vials by a twofold trope: First by a Synechdoche, for the odours in the vials. And ſecondly by a metonymical denomination, or els a metaphorical tranſlation, as ſignifying the prayers of the ſaintes. For as perſumes aſcend upward and give forth a ſweet ſmell: ſo the ſaints in prayer ſeeke after heavenly things, and the ſame is acceptable unto God. They are golden vials, becauſe as gold excels in puritie, ſo prayers proceeding from a pure hart are precious to the Lord: what their prayers are now followes.
9. And they ſung a new ſong] Both Companies of the Church triumphant with a moſt ſweet accord prayſe the Lamb the redeemer: which proveth, that theſe beaſts and Elders are not Angels, but men redeemed by the blood of Chriſt. It ſhewes alſo unto us the conſent of both covenants, in the point of ſalvation. For all the Patriarchs, Prophets and Apostles together acknowledge the Lamb, their redeemer. Act. 10.43According to that of the Apoſtle, To him give all the Prophets witneſſe, that through his name, whoſoever beleeveth in him ſhall receive remiſſion of ſins. And againe, Act. 15.11we beleeve that through the grace of the Lord Ieſus Chriſt we ſhall be ſaved, as the fathers. For in him all the promiſes are yea and Amen. 2 Corinth. 1.20.
Furthermore thoſe prayers of the ſaintes, Pſal. 40.4. & 96.1. & 97.1. & 144.9. & 149.1.caried here by the Elders in their golden vials, are to be underſtood as their owne, and not the prayers of others. It is called a new ſong, that is, moſt ſingularly ſetting forth the great, rare, and excellent benefits of the Lambe. For generally in the Pſalmes a new ſong, is taken in this ſence. The former Hymne Chap. 4.8. was ſung unto him that ſate on the throne: but this is a ſong unto the Lamb. So Chap. 14.1. the ſaintes in heaven ſing a new ſong unto the Lamb, which none could learn, but theſe hundred fourty and four thouſand which had his fathers name written in their foreheads. The argument therefore of this ſong is new, becauſe it is moſt excellent, and containes the new benefits of Chriſt.
Thou art worthy] They acknowledge him alone worthy to take the booke, and to open the ſeales, becauſe they both know and confeſſe with all reverence, that he is the onelyonly mediatour of the Church, and that the cauſe of this his great worthineſſe is in the preciouſnes of his blood.
For thou wast ſlaine] that is, by dying for the ſins of the world, thou declareſt thy ſelf to be the Meſſias, Chap. 53.whō Iſaiah foretold ſhould be led as a ſheep to the ſlaughter to take away the ſins of the world. Here we are taught that the mediatour ought both to be ſlaine for us, that is, to merit: and alſo to take the booke, that is meritoriouſly to beſtow life and righteouſnes upon others. Seeing therefore he onelyonly merited by his ſacrifice, it muſt neceſſarily follow, that none elſe could take the booke, that is, reveale the counſell of God to the Church, and by his power give ſalvation unto her.
And thou hast redeemed us to God by thy blood] Now the Church triumphant prayſeth the Lambe, and applyeth the price of her redemption with the effects thereof unto her ſelf. Thus we ought ſo to acknowledge the benefits of Chriſt, as to make them our owne, not onelie in beleeving that he hath redeemed others by his blood, and made them kings and prieſts to God, but our ſelves alſo: for true juſtifying faith is accompanied with a certaine perſwaſion of our own ſalvation: I live, ſaith the Apoſtle, by the faith of the ſon of God who loved me, Gal. 2.24.and gave himſelf for me.
Hence we obſerve two things: First, that the death of Chriſt is truly a ranſome ſatisfactorie for our ſins: and that our redemption by it, is not metaphorical (as the new Samoſatenians blaſphemouſlie affirme) but proper: for the redemption which is made by a price is proper. But ſuch is ours by Chriſt, becauſe by the ſhedding of his blood, he hath paid a full ranſome, and ſatisfied the juſtice of God, as the ſcripture witneſſeth Matt. 20.28. and 1 Tim. 2.6. beeing the ſame with what is here ſaid, thou hast redeemed us by thy blood: and …hap. 1.5. who hath waſhed us in his blood, and Heb. 1.3. purged our ſins by himſelf: unleſſe that by the word redemption is properly ſignified the whole worke of our ſalvation: by waſhing and purging a part thereof, viz. our juſtification or ſanctification. This place therefore and many others, proving Chriſts ſatisfactorie ranſome, are to be oppoſed againſt Socinian blasphemies.
Secondlie, that the redemption made by Chriſts blood, is truely univerſal, as ſufficient, and propounded not onelyonly to one nation, or a few, but to all nations, tongues and peoples: yet not ſo, as if all promiſcuouſly ſhould be ſaved: but thoſe of everie tribe, people, and language, who beleeve in Chriſt. And thus much the Elders teach us: Thou haſt redeemed us out of every tribe.
We adde in the third place, XXX. Argument of Chriſts deity.that this redemption proves the Lamb to be God omnipotent. For to redeem the Church from ſin, death and ſatan, is a worke of divine power, Pſal. 130.8. Hence the Apoſtle Act. 20.28. ſaith, that God hath redeemed the Church by his owne blood.
10 And made us to God] They magnifie the Lambe, for three other benefits. 1. That he hath made us kings, 2. prieſts, 3. given us a kingdome on the earth. The two former we have expounded Chap. 1.6. beeing meant of our ſpiritual kingdome and prieſthood. See Rom. 14.17. & 1 Pet. 2.5. But how ſhall we raigne on the earth, ſeeing Chriſts kingdome is not of this world: beſides earthly things periſh in their uſe: and laſtly the Church in this life is to expect nothing but tribulation? Andreas ſaith, that the Church ſhall reigne, not in this preſent thick and cloudie world: but in that new one, which is promiſed unto the meek, Matth. 5.5. But the ſaints may truly be ſaid to reigne here on earth diverſe wayes. First, by mortifying their earthly deſires, and trampling them under their feet. Secondly, as Chriſt raignes on the earth, not by a ſecular but ſpirituall power, by which he forceth the adverſarie unto obedience: Even ſo the faithfull doe raigne with Chriſt in the earth. For the head raigning, the members raigne alſo: to be ſhort, the ſaintes with Chriſt ſhall judge the world, and therefore ſhall rule the ſame: however we are to underſtand this, not of an earthlie, but a ſpirituall dominion: 2 Cor. 10.4.For the weapons of our warfare are not carnall but mightie through God &c. But thou wilt ſay, how ſhall the ſaints who now triumph in heaven raigne on the earth? I anſwer, after the ſame manner, as they ſhall judge the world and the Angels.
11. And I beheld, and round about the throne] The third apparition is of Angels who ſing the new ſong together with the beaſts and Elders: for howſoever the Angels are not redeemed by the blood of Chriſt, as men: yet in Chriſt they are gathered together in one, Eph. 1.10.beeing ſubject unto him as to the head of the Church, whereof they are members: and therefore they alſo prayſe the Lambe, as their Lord, and bleſſe him in regard of the redemption of man-kind. The number of Angels he ſaw, are ſaid to be ten thouſand times ten thouſand & thouſands of thouſand, that is, infanite: for ſo the Hebrewes ſpeaking of time without end: expreſſe it, by ages of ages. This number ſeems to be taken out of Dan. 7.10. where many millions of Angels ſtood before the fiery throne of God: which is for the exceeding great comfort of the godly: for ſeeing ſo many thouſands of Angels are ready to doe the commandement of God, and of the Lambe: why then ſhould we feare any adverſary power which lifts it ſelf up againſt God and his Church.
Saying with a loud voyce worthy is the Lambe] This company of Angels with ſongs and prayſes, ſet forth ſeven divine titles of the Lambe, all which he is moſt worthy to receive: not as if he received them from the creatures, but becauſe all creatures are bound to render the ſame as moſt due unto him, ſeeing he hath obtained all theſe things by eternall generation, and by his exaltation at the right hand of God his Father. And it is worthy our obſervation, that however all theſe titles are moſt divine: yet the Vbiquitie of his fleſh is not reckoned amongſt them.
Power] becauſe he is omnipotent Chap. 1.8. and all power is given unto him, Matth. 28.18.
Riches] For in him are hid all the treaſures of wiſdom, Col. 2.3.& knowledge.
Wiſdom] For he is the eternall wiſdome of the Father, and of him is made wiſdome unto us, that is, the teacher and author thereof.
Strength] Becauſe by his divine ſtrength and power, he hath overcome ſatan, the world and all other enemies.
Glorie] becauſe he gloriouſly raigneth at the right hand of his father.
Bleſſing] he is worthy indeed to be bleſſed for ever: becauſe in and through him, all nations are made partakers of all bleſſings.
13 And every creature] The fourth apparition is of all reaſonable creatures in heaven and in earth: and of unreaſonable both in the ſea, and under the earth. And all that are in them viz. whither in heaven, or in the earth, or in the ſea. Ribera underſtands by the creatures under the earth, the ſoules in purgatorie: But this fiction Alcaſar approves not of. Others underſtand it of the evill ſpirits which will they nil they are compelled to acknowledge, & to ſtand in fear of the power & glorie of Chriſt: not becauſe they love him, but hate him and murmure againſt him. But the true meaning is, that not onelyonly men, but all creatures, yea even the divels themſelves doe ſhew forth the prayſe of God, XXXI. Argum. of Chriſts deity.becauſe in ſome ſort, they ſerve to illuſtrate and ſet forth his glorie.
Here again we may note that Chriſt is adored with religious worſhip by all creatures, the which evidentlie proves that he is God: and this is to be added to the former arguments. The exception of the Samoſatenians is frivolous, who will have a created divinity to be communicated unto Chriſt. But God himſelf ſaith, that he will not give his glory, that is, the glory of religious worſhip, to any creature. But the Idolatrous Papiſts doe more ſhamefully diſhonour God and the Lamb in attributing religious worſhip to Angels, to the ſpirits of men deceaſed, to Images &c: let them therfore looke to it, how they wil anſwer the foreſaid hereticks, nay rather how they will anſwere the Lord, when he ſhall call them to account for it.
14. And the foure beaſts] As the beaſts and Elders were firſt in manifeſting their joy: ſo here againe they joyne with the Angels and other creatures in prayſing the Lamb & conclude the thanksgiving by ſaying Amen thereunto: of which ſee Chap. 1.6. The Elders by falling down worſhip him, who liveth for ever and ever, that is Chriſt: Chap. 1.18.