The Sealed Book Opened, Commentary · Chapter 4
CHAP. IV.
1. The Sense or Explication.
THe Visions that are set down and revealed to us in this Prophetical part of the Revelation, and begin here, are either for preparation, in this and the next Chapter, or of prediction in these Chapters which follow.
This Chapter hath these four parts, 1 A Vision and description of the Majesty of God who is Author of this Book, from that excellent glory that is in himself. 2. From his royal throne whereon he sits, to verse 4.3. From the glorious troops of Saints and Angels who attend him, from v…rse 4. to 9. And lastly, from the doxology and manner of worshipping him, from vers… 9. to the end: In which Vision we have, 1. The preparation to it, verse 1. and, 2. The participation of it.
Verse 1. AFter this I looked, and behold, a dore was opened in heaven: and the first voice which I heard, was as it were of a trumpet, talking with me: which said, Come up hither, and I will shew thee things which must be hereafter.
AFter this,) His relation to the Vision set down before, chap 1. of Christ walking in the midst of the seven golden candlesticks, as if he should have said, after the former Vision, and such things that concerned the present estate of the Church, set down in the Epistles to the Angels of the seven Churches of Asia, I had another concern ng the future estate of the Church.
And (I l…oked) sayes he, wh…ch was not externally, or with the eye of the body, but (as chap. 1.10. being in the spirit, or in a trance) he same was internally or …ntellectual, and in a word prophetical, whereby things a…e made known, either by revelation only, as future things were made to the Prophets, who were called therefore, Se…rs, or by representation only, but not revelation, as Pharao's dreame, and Nebuchadnezzars Vision, or bo…h by representation and revelation, as we see here, ob. 1.20. and 1.12 15 18 &c.
(and behold, a dore was opened &c) Whereby is signified, 1. That an entrance to see and know these heavenly mysteries was made, as likewise. 2. A fit opportunity to make them knowne to others, so called, 2 C…r. 2.12. And, 3. the gift also of utterance granted to him who makes them knowne to o…hers, Col. 4.3. for as God opens a dore of utterance before we can speak the mysteries of Christ, so likewise must he a dore of entrance before we can behold them.
(and the first voice, &c) Upon which opening of this dore we see that he also hears a voice, the Lord so, not only offering a new sight to his eyes, but information to the eare, which voice was as of a trumpet. 1. For rousing up to attention, he being to be acquainted with so great mysteries. 2. As most fitting before such an intimation and proclaiming such battels and foes with wh…ch the Church was to encounter.
(which said, Come up hither, &c.) The words then of this voice were partly mandatory, and partly promissory, not meaning by Come up hither, a local motion of the body, but being in a rapture, an elevation of the minde, and so a sutable disposition to the subject of this revelation.
The promise is and I will shew thee things to come, which is only proper to God so to do primarily and universally, as we see, Isa. 41.23. Others, Angels or men, do this but in some things, and from God who is omniscient; and as for some things that Satan or his instruments foretels, this either out of long experience from natural causes, collecting what may be the effects, or else by Gods permission to know such or such things, for the punishment of the wicked, whom whosoever consults, they shall finde his answers either deadly, or deceitful.
Ver. 2. And immediately I was in the Spirit: and behold a Throne was set in heaven, and one sate on the Throne.
And immediately I was in the Spirit, &c.) That is in a rapture of my spirit, which was suspended a while in her ordinary functions toward the body, that the more she might intend all her powers towards these heavenly things that were to be revealed, the like whereof we see in Ezekiel and Daniel.
(and behold a throne, &c.) Here begins the description of Gods glorious Majesty, glorious in himself, and sitting as King of Kings on a glorious throne, so described, because being to foreshow the many changes that were to fall out in the world, and the sore troubles that his Church was therein to suffer, therefore in the very entrie the Apostle, he and we, are drawne up to look on him as a King sitting in Majesty and power, ruling and over-ruling by his providence whatever can fall out to his glory, his Churches good, and his enemies confusion. This throne is said to be set in heaven, 1. Because a heavenly Majesty was to sit therein. 2. To show that this his throne is not subject to changes as earthly thrones and dominions are. And 3 that God rules after an heavenly manner, in holinesse, justice, wisdome, power and providence, &c.
Ver. 3. And he that sate was to look upon like a Jasper, and a Sardine stone: and there was a rain-bow about the throne, in sight like unto Emerald.
This sitting signifies, 1. That he governes all the world as one that sits in his chaire at ease. 2. The setled government of his Kingdome void of perturbation or affection, which are incident to other Judges.
(and he that sate was to look upon like a Jasper. &c.) Here is then a description of Gods glorious Majesty, nor as he is in Essence, for so no mortal flesh can know him, but for our capacity by a resemblance unto that which we most h…ghly account of above silver or gold, to wit, precious stones, to which he gives that beautiful lustre and glory which they have, and therefore must be himself more glorious; also his glory is resembled to that of precious stones, because innate as it were, and not adventitious. 2. Neither like the glory or beauty of some things that quickly fade, but (like that of precious stones) is durable. And 3. as the precious stone set in gold, is the glory of it, so is he of his Church, compared to a golden Candlestick, and to Jewels, (as Malachi speaks) when he is placed or seated in their hearts.
Now the precious stones wherunto he is particularly resembled, are a Jasper of a green sad colour, and a Sardine which is of a red colour, the greene which is delightful to the eye signifying his merciemercy most delect…ble to the eye of faith, and the red fiery or bloody colour, signifying his justice, both which are in God, and ought not to be separate in our meditation of him.
About the Throne likewise whereon he sits, is said to be a Rain-bow, not of divers colours as the natural is, but like an Emerald, of a greene colour, representing thereby, that to his Church now through Christ he sits not on a tribunal of justice, as a terrible Judge, but on the th…one of grace, or merciemercy-seat as an amiable King, and reconciled Father, compassed with merciemercy, ever (as it were) greene and enduring, signified by the Emerald. And further to show that he has made a Covenant of mercy with his Church ever to endure, like that which he made with Noah concerning the not drowning of the world againe with water, therefore he is said here to sit upon a throne surrounded with that which is greene as an Emerald, and in figure like a Rain-bow.
Ver. 4. And round about the Throne were foure and twenty seats, and upon the seats I saw foure and twenty Elders sitting, cloathed in white raiment, and they had on their heads crowns of gold.
Here the description of his Court or attendance, by which four and twenty Elders is meant the whole Church, now in the militant estate thereof. And as hereafter it shall be triumphant, or as it is so now in Gods Decree and after shal be in the execution thereof. Elders they are called, not in respect of age, but of spiritual knowledge and wisdome, and twenty foure in number, a certaine number being put for a compleat, but uncertaine number of the Sain…s, and having reference herein to the twelve Patriarchs, of whom came the Iewes, and the twelve Apostles founders of the Church of the Gentiles, both being joyned now in one number, to shew that both now make up but one Church, the partition wall being removed, and that under both Testaments there was ever but one way to be saved.
They are said likewise to be about the throne, (whereon the Lord sits as in the centre,) thereby to show either, 1. near accesse which they have unto him, even as Num. ….2. The tents of the Tribes were pitched round about the Tabernacle of the congregation. And 2. their clear Vision they have of him by faith here, but far clearer which they face to face shall have of him hereafter.
Next there are seats ascribed unto them, 1. Thereby to shew that their Pilgrimage being past, they shall sit and rest from their labours. 2. To show their preferment of reigning and judging together with Christ, as we have it, Mat 19.28. and 1 Cor. 6.2, 3.
Secondly, they have white rayment, denotating two things, innocency here, and glory hereafter; which innocency, chap. 19.8. is called the righteousnesse of the Saints, to wit, that of Justification imputed, which is not justitia aliena, we being members of his body whose it is; and that of Sanctification, imperfect here, but perfected in glory hereafter.
Thirdly, they have crowns. 1. to denotate their royal dignity here: and, 2. that according, to the Lords faithful promise they shall have (as the prize) the crowne of righteousnesse hereafter.
In like manner the white rayment shows that they are Priests, and their crownes that they are Kings, and so as chap. 1.6. That we are made Kings and Priests unto God by Christ.
Ver. 5. And cut of the Throne proceeded lightnings and thundrings, and voices, and there were seven lamps of fire burning before the Throne, which are the seven spirits of God.
Here is shaddowed to us a twofold operation of the Majesty of God sitting on his throne; the one flowing from his justice, being terrible to his foes, which is exprest by lightnings, &c. as we see, Psal. 18.13. The other flowing from his mercy, and as a gracious God to his Saints, upon whom he sends downe the manifold graces of his spirit, figured by seven burning Lamps of fire, which serves for their illumination and purging, as we see it promised, Mat. 3.11.
And this Spirit being one, is said to be sevenfold, to express the perfection and fulnesse of grace, see Isa. 11.2. that is in himself, that the variety of the gifts thereof which he communicates to the Saints, and these seven Lamps also are said to be before the throne, to shew from whom all good things, whether edifying gifts, or saving graces descend, even from him who is the Father of lights.
Or by these ligh…nings, thunders, and voices, may be understood, the Word of God and the powerful operation thereof, 1. by Illumination; 2. Humbling also by the Law and thundring terrors thereof. And, 3. comforting againe by the calme voice of the promises of the Gospel, so that Gods Word in its vertue for these effects, both Law and Gospel, pr…ceeds from God, as also from the co-operation of his Spirit, and the saving graces thereof, which by the Ministery of the Word are ordinarily communicated to his Saints, Rom. 10.17.
Ver. 6. And before the Throne there was a sea of glasse like unto Christall: and in the middest of the Throne, and round about the Throne, were foure beasts full of eyes, before and behind.
Here is set downe what John saw further before and about the throne: before, it was a Sea of glasse like unto christal, by which Sea is signified the world, which shall be judged by him who sits upon the throne, and is called the Sea, 1. because of the continual instability thereof. 2. Having a sandy foundation. 3. Stormie ofttimes, and ever full of rocks and dangers. 4. Fit for passage, but not for h…bita…ion. And, 5. whose waters are salt, Et quo pl…s sunt potae, plus sitiuntur semper.
Next it is said to be of glasse, signifying thereby the fragility thereof, having a glistering shew, but no durable solidity.
Thirdly, it is said to be like unto Christal which is cleare and transparent, which expresses that cleare sight that God has of all things therein, Heb. 4.13. Psal. 139.2, 12. as also it is said to be before the throne, insinuating that our actions are not subject to fortune, but governed by him who sits on the throne, and before whom the most secret thing is manifest. Followes, these that were in the midst and round about the throne, who are called four beasts, or more rightly four wights, foreign, by which some understand Angels, called here four, because of their Ministery through all the four corners of the world: but I assent not hereto for these reasons, 1. Because, chap. 5.9. They say to the Lamb, thou hast redeemed us to God by thy blood, which the Angels that fell not cannot say. 2. Thou hast made us Kings and Priests, by which the faithful are onelyonly meant, as we see, chap. 1.6. and 3. v. 11. they are expressely distinguished from Angels, wherof there is mention.
By these four wights then are understood the faithful Pastors of the Church of God, 1. Called four in number, as sent out to all the four corners of the earth for gathering in the Elect. 2. Who are said to be in and about the Throne, to signifie their intime and near accesse to God. 3. Having eyes both before and behinde, to note their vigilancie and circumspection alwayes, as also that they look before to God, having his glory ever before their eyes; and behinde, to man having the good of their flock ever before their eyes, and themselves being midmen betweene God and his people; from God to them by preaching, and f…om them to God by prayer. 4. Also ver. 8. they have eyes within to show, not only their spi…itual knowledge, but their vigilancy over themselves, as well as others, remembring that to Timothy, attende tibi, and Acts 20.28.
Ver. 7. And the first beast was like a lion, and the second beast like a calfe, and the third beast had a face as a man, and the fourth beast was like a flying eagle.
Here they are further described from their properties taken from four living creatures, because in these four the properties of all faithful Pastors are set forth, 1. Then they must be like the Lion, that is able for their charge and couragious for the truth 2. Like a Calfe that divides …he hoof, that is patient in suffering as a Calfe when it is killed, and skilful to divide the Word aright. 3. Like a man, being humane and prudent. 4. Like a flying Eagle, sharp-sighted in heavenly mysteries, and soaring in divine contemplation, and in affection seeking those things that are above.
Ver. 8. And the four beasts had each of them six wings about him, and they were full of eyes within, and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.
Moreover they are said to have six or many wings, to show their diligence and chearfulnesse in doing of Gods work toward his Church, represented by the four and twenty Elders, the whole number of their wings, six apiece, being conforme, to wit, 24. wings.
Lastly, they are described from their uncessant praising of God day and night, ascrib ng to him three things, holinesse, omnipotencie and eternity; the first whereof is thrice repeated, 1. As one well sayes, quod uni tribuunt, ter repetendo trinum agnoscunt, holy Father, holy Sonne, and holy Holy Ghost, in that then that they sing thrice holy, note the Trinity, but in that they adde in the singlar, Lord God, note the Unity. 2. God is holy, originally, perfectly, essentially. 3. He is holy in his nature, holy in his word, and holy in his works; yea, he is holinesse it selfe, which no other is, nor should be called, whether they be holy by creation as Angels, or holy by communication as the godly, or holy by separation, as was Levi, and now are these who are set apart for the holy Ministery.
Next, they ascribe to him omnipotencie, which consists in these two, 1. That he can do whatsoever he will, Matth. 8.2. Next, against his owne nature and truth he cannot do; as, he cannot lie, Num. 23.19. for this were sinful weaknesse and impotency.
Lastly, They praise him from eternity, ab ante & post, as we say, who while he is, he was also before all time, and so shall be after all time, while as others that are, were not as men and Angels before time, and other creatures that now are, shall not be after time.
Ver. 9. And when those beasts give glory, and honour, and thanks to him that sate on the Throne, who liveth for ever and ever;
Here the song of the four wights is seconded by the four and twenty Elders, the one exciting and giving good example to the other; and the others following the same, as we see the exhortation, 1 Cor. 11.1.
The four wights are said to give glory and honour to God, and ver. 11. God is said to be worthy to receive glory, not that man or Angel is able to give glory to him, as he doth both grace and glory to us, by donation, but by confession and acknowledging that glory and honour is due to him.
Ver. 10. The four and twenty Elders fall downe before him that sate on the Throne, and worship him that liveth for ever and ever, and cast their crownes before the Throne, saying,
Thereafter the four and twenty Elders their behaviour is noted to be threefold, prostration, adoration, and submission. 1. In humility they fall down before him, as all are exhorted to do, Psal. 95.6. Next in adoration, they worship him and him only with religious worship. And 3. In submission they do hom ge to him, casting their crownes before the throne, and emptying themselves of all worthiness to have glory by their merits, they ascribe the same only to the Lord, his free gift and grace, Rom. 6.23.
Ver. 11. Thou art worthy, O Lord, to receive glory, and honour, and power: for thou hast created all things, and for thy pleasure they are and were created.
Is set down the work for which they praise him, which is the work of creation, which though it seeme common with other men, yet the godly have a further comfort therein, to wit, that they are created to another end, as glory by the work of redemption, for which therefore they praise him in like manner, chap. 5.9. Of this work likewise as they acknowledge him to be Author, so they declare that the motive thereof is his pleasure, and no necessity he had of the creatures, in heaven or in earth. 2. A l things were created for this end, to please and obey him. And 3. that being created good, he took pleasure in them.
2. The Lessons or Application on the fourth Chapter.
Verse 1. AFter the first vision John gets a second, which shews that God continues and multiplies his favours on the godly, chiefly who make a good use thereof, as of the talents,) and (as John looked for more) on such who are in like manner desirous of more, John 1.16.
2. He looked, and was not disappointed, neither shall any be who looks up to God for grace, or growth of heavenly knowledge.
3. He could not see till a doore was opened to him, neither will we ever see heavenly mysteries till the Lord open the door of our minde and heart, Luke 24.45. Acts 16.14.
4. This, and the other Visions were seene in heaven, which shews that all that falls out on earth, are first decreed in heaven, and the future to us, yet are they there present to God.
5. The first voice that talked with John was as a Trumpet, and so is the Trumpet of the Law, the first voice that talks with a sinner for his conversion, Isai. 58.1.
6 John is bidden come up thither, to shew that the knowledge of heavenly things requires a heavenly and elevated minde.
7. This also shews, that we should have, and attend Gods warrant for all our doings, and be bidden do, what we do.
8. God only is able to foretel all future things, because he is omniscient, and determines the event thereof, which is a great comfort to his own elect; therefore it is said here, I will show thee things that must be hereafter.
9. This also is for their warning, that trials and troubles must be; as also for the comfort, that their delivery, &c. must be, and shall be in like manner.
ver. 2. Where it is said, that after this voice, bidding him come up, John was immediately in the Spirit, ravished up: we see the effect of Gods effectual calling, dat quod jubet, Phil. 2.13.
2. Heavenly mysteries transcend humane capacity, to the clear apprehension whereof, seeing the body is a let, we should be content to be dissolved, that our knowledge in part may be perfected in whole.
3. After hearing he sees: so if we hear as we should, we shall see what we would.
4. He sees one sitting on a Throne: in all conditions then and changes, let us look to God as a King that rules the world, and will be Judge of all; a comfort to the godly, and terror to his enemies.
Ver. 3. We see by this representation mans dulnesse, to whose capacity God condescends by expressing heavenly mysteries by earthly things.
2. Justice and Mercy that are in God conjoyned, let no man separate them.
3. Seeing now through Christ he sits on a Throne of mercy and grace, therefore with a holy boldnesse and confidence let us draw near unto him.
Ver. 4. The clear and near sight that the Saints have of God in heaven being about his throne, ought to make us long to see that blessed Vision, Psal. 42.2.16.1…. and their neare accesse here by grace showes also the happy estate on earth.
2. By the description of sitting clothed in white, and crowned, we learne, that if we would sit and rest there from our labours, let us walk in Gods wayes here, as also if we would be clothed there with glory, let us be clothed here with grace; and if we would be crowned there as triumphant victors, let us with Paul, fight that good fight here, and run that race that is set before us.
Ver. 5. By the thundrings and lamps, we learne, that in justice as God is terrible, and shall be to his foes; so in mercy he is bountiful in best things to his elect. Also in his gracious dispensation toward the godly for their conversion, the terrour of the Law must precede to humble, before the comfortable warming of the Spirit and variety of his graces follow.
Ver. 6. Seeing the world is compared to a Sea, wherein many make shipwrack, let us balast our soul well with grace, carry no high saile of pride, look well to the compasse of Gods Word, eschew rocks and sands, and steer aright to the haven of happinesse.
2. Seeing the world is like a Glassy and brittle Sea, confide not therein.
3. Seeing it is before the Throne, and clear like Christal to him that sits thereon, let none expect that any thing can be hid from him; and let the godly comfort themselves hereby, that God sees all their troubles therein, Exod. 3.7.
4. Out of the description of the four wights in this and the next verses, ver. 7, 8. Let Pastors learne their duties, to be watchfull, stored with knowledge, courageous for the truth, painful, patient, wise, diligent, and heavenly-minded.
Ver. 9. That which they specially ascribe to God is holinesse, which we should therefore ever set before our eyes for our imitation.
2. Omnipotencie, which also against mightiest foes, and greatest dangers serves for our consolation.
3. His eternity, a comfort therefore that he who is our Father and faithfullest friend, &c. never dieth, and so our comfort herein never fadeth, nor our help ever faileth.
Ver. 10. Here a happy harmony, the four wights go before in a good example exciting, and the four and twenty Elders follow the example given them; whence let us learne both to give good example, and to follow the same.
2. From these four and twenty Elders their falling downe, let us learne an humble gesture of our bodies in the worship of God.
3. The true object of all religious worship, is he onelyonly who is eternal.
4. They did cast downe their crownes at the Lords feet, teaching us in like manner to imploy our honour, or whatsoever is dearest to us for to honour him, and to cast the same downe at his feet.
Ver. 11. They ascribe all glory and honour to God onelyonly, wherein let us imitate them, without ascribing any part thereof to our selves for any worthinesse in us.
2. Seeing he has created all things, then he has power over the mightiest enemies of his Church, as the potter has over the clayie vessel, Psal. 2.9 Rev. 2.27. Exod. 15.6. to dash them in pieces.
3. As they praise him for the work of creation, so should we for that and all his benefits, and especially for our redemption, as they do, ch. 5 12.
4. The Lord created all things for his pleasure, that is, according to his will, and that he might take delight in them; therefore by displeasing God we should be ashamed to frustrate him of his end, or not to do his will, which each other creature performeth in its kinde.