The Sealed Book Opened, Commentary · Chapter 5
CHAP. V.
The Sense or Explication.
HEre follows the second part of this preparatorie vision wherein is shewen by whose mediation the knowledge of these hid mysteries were revealed to the Church. In which Chapter we have, 1. A description of the book in the right hand of God, 2. Of the Lamb who opened it, and 3. The glorious praises given to him by all creatures whatsoever.
Vers. 1. ANd I saw in the right hand of him that sate on the Throne, a book written within, and on the back-side sealed with seven seales.
THere are two sorts of books ascribed to God in Scripture; one metaphorical, another materiall: the metaphoricall is either universall or speciall, the universall are two, the one mentioned by David, Psal. 139.16. Which is a perfect register as it were of all things, times and persons, and this is called the book of prescience; the other is that which all men have within them, and this is called, the book of conscience. The speciall bookes are likewise two, the one called the book of Life, Exod. 32.32. containing a roll of all the Elect, the other called by Mal. 3.16. A book of remembrance wherein are regist…ed the actions of the godly and wicked, of which bookes also may we reade, Rev. 20.12.
The materiall book is that which we call the Bible, whereof this book of the Revelation is a part, represented to John by that which is said to be in Gods right hand because all the secrets revealed therein come from him in their manifestation and in their execution are ordered by his power and providence. It is said also to be written, to shew that the things contained therein are certaine, as that which for certainty we commit to writ, Luke 1.4. It is also written within and without, after the old manner of bookes, that were only long scrolls, which when matter abounded, being written on the oneside, were also written on the back, as Ezek. 2.9. thereby to shew the copious matter and variety of things contained in this book both concerning the Church, and the enemies thereof, as also that this is a compleat Prophecie, no addition to be made thereto.
Thirdly it is said to be perfectly sealed with seven seales. 1. To signifie the secrecy thereof, the things contained therein being secrets onelyonly knowne to God till he revealed them to his Church. 2. The certainty of their accomplishment, as that whereto God has put to his seale.
Viega and some others take occasion from hence, to assert the obscurity of the Scripture in generall, but, 1. From a propheticall part onelyonly, to reason of the whole it followes nor. 2. This book was not written to informe us in the faith, as to arme us against troubles that were to arise for the faith, but the cause why they ascribe obscurity to the Scripture is set downe, c. 16.10. because it observes the lustre of the Kingdome of Antichrist.
Vers. 2 And I saw a strong Angel proclaiming with a loud voice; Who is worthy to open the book, nd to loose the seales thereof?
Is a challenge to all creatures by way of proclamation and interrogation, who is worthy to open the book, and loose the seales thereof? which has the force of a nega…ion, as we see, v. 3. and which is made by a glorious herald, because the work to be performed is glorious, and by a strong Angel, whose voice might be so loud as it might extend it selfe to all, that none should pretend ignorance.
Vers. 3. And no man in heaven nor in earth, neither under the earth, was able to open the book, neither to look thereon.
Follows the inability of any creature whatsoever, or all of them to do that which Christ was to do for the instruction and comfort of his Church, or to look thereon for that end, on which words the Rhemists shew themselves ridiculous, expounding by these under the earth, the faithfull in Limbus patrum or purgatory, whereas, 1. They grant at Christs resurrection Limbus patrum was emptied, and 2. As for Purgatory, seeing none in heaven could do it, it was never the Angels purpose to invite them that are in hell to do it, therefore Exod. 20.4. is a right commentary of these words, (under the earth) or by men under the earth may be understood the buried, and so the sense to be, neither living nor dead were able, &c.
Vers. 4. And I wept much, because no man was found worthy to open, and to reade the book, neither to look thereon.
Upon this inability of any creature to open the book, John weeps for feare that the Church should be deprived of the knowledge of such excellent and profitable mysteries, as also being himselfe desirous of heavenly knowledge.
Vers. 5. And one of the Elders saith unto me, Weep not: behold, the Lyon of the tribe of Judah, the root of David hath prevailed to open the book, and to loose the seven seales thereof.
But straightwayes he is comforted, not by the Angel, but by one of the twenty foure Elders, showing thereby that now under the Gospel the Lord uses the dispensation of instruction and comfort to man by man, or the ministery of men. The matter of his comfort is taken from Christ, in whom and from whom onelyonly solid comfort is to be had, who is described, 1. By the stile of the Lyon of the tribe of Judah, as Moses cals him, (Gen 44.9.) not as Satan who is called a devouring Lyon, delighting to destroy man, but who came in the flesh to save m…n, and in his great might to destroy mans enemies Next, he is described by the stile of the root of David, even as, Is. 11.10. He is called the root of Jesse, who is elsewhere by Isai. 11.1. called a branch that sprang from him. He being the one as God, and the other as man; even as Matth. 22.43. He is called Davids Sonne, and yet also Davids Lord, Psal. 110.1. The comfort then that John gets stands herein, that this Lyon and root of David, as the mediator of his Church, and welbeloved Sonne of God has prevailed with the Father to open the book, and loose the seven seales thereof, that is, to reveale to his Church these heavenly and hid mysteries that are contained therein, and which no other could do, and not onelyonly to reveale the same, but also as a strong Lyon to performe what is here revealed, he having these three properties of a Lyon. 1. Strength and courage, 2. Terrour when he is wroth to teare his enemies, and 3. Mercy and meeknesse to all who submit, Nobilis est enim ira leonis, parcere subjectis, &c.
Vers. 6. And I beheld, and loe, in the midst 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 forth into all the earth.
Here John sees him by representation, a Lambe, of whom before he heard, stiled a Lyon, for so he is both: a Lyon to teare his enemies in peeces as we see, Ps 50.22. Hos. 5.14. but a meek Lamb towards his elect.
The pl…ce where he sees him is the midst of the Throne, or inthroned in glory with the Father, where in our nature glorified he sits at his right hand, and in the midst also of his Saints who are about the throne enjoying the blessed vision of his face in glory for ever.
The posture wherein he sees him, is, standing. 1. As an Advocate for us, and 2. As being ready to protect and do all offices of a loving Saviour to us, Act. 7.56.
Next it is said, as if he had been slaine, not denying hereby that he was truly slaine, but. 1. This is to show that John saw him by way of vision or representation. 2. To show the ever recent vertue of his death, as if he had beene newly slaine.
Thereafter he is described from having seven horns, whereby perfection of power is understood, Dan. 7.24. Mar. 28.18. As also seven eyes, wher…by perfection of wisdome & knowledge is understood, …ol. 2.3. And so here a lively representation of his threefold office, as a Lamb slaine; his Priestly, as having seven hornes, his Princely, and us having seven eyes, his prophetical, which seven eyes are expounded to be the seven spirits of God sent forth into all the earth, to show, that this perfect knowledge and spiritual wisdome which he hath, is not for himselfe only, but for the good of his universall Church, Psal. 133.2.
Vers. 7. And he came, and tooke the book out of the right hand of him that sate upon the Throne.
Follows here how he came as Mediator betweene God and man, and receives the book from the right hand of the Father, being hereby declared to be that, foreign, and the great Prophet of his Church whom we are bidden heare, Matth. 17.5.
Verse 8. And when he had taken the book, the foure beasts, and foure and twenty Elders fell downe before the Lambe, having every one of them harpes, and golden vialls full of odours, which are the prayers of Saints.
Here begins the third part of the Chapter shewing what ensued upon the Lambs receiving of the book, to wit, the foure wights, and foure and twenty Elders their worshipping of the Lambe, both be praises and prayers, the instrument suitable for their praises and expressing their joy, are called harpes, whereby is signified well tuned hearts, allusion being made to the manner of praising God with that instrument under the Law, Psal. 98.5. And the vials or censers which were full of odors being also an allusion to the service in the Tabernacle and Temple, 1 King. 7.50. By which vials are likewise understood holy and devout hearts, which are said to be of gold, to show, 1. That the prayers of the godly should come from a pure heart, as we see, 2 Tim. 2.8. and 2. How precious are such hearts in Gods sight, even as a vessell of Gold, as also the prayers that come from such a heart are called odors, to show how sweet and acceptable they are unto God. Like sweet perfume or incense, whereof Malachy speakes 1.11. Which in every place should be offered up unto the name of the Lord, as a pure offering, as likewise David, Psal. 141.2. Where he saies, Let my prayer come before thee as incense, and the lifting up of my hands, as the morning sacrifice. The Rhemists abuse this place to prove the lawfulnesse of prayers to Saints departed, but 1. These are not the odors or prayers of others, but their owne from their owne golden vials or purified hearts. 2. It is not said these are the prayers to the Saints, but of Saints, and 3. Giving that these Saints were not of the militant Church, but triumphant, and that they offered up prayers. 1. For their owne consummation which as ye… they want, to wit; the glorifying of their bodies (whereof Heb. 11.40.) as also; for the compleating of the number of their brethren, which while the same be by the second comming of Christ (which they so much long for,) cannot come to passe. Yet these prayers of the Saints in heaven to God the Creator will never prove the lawfulnesse of prayers on earth to be made to these Saints, being the creatures.
Verse 9. And they sung a new song, saying, Thou art worthy to take the book, and 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:
Is set downe the quality of the song, and 2. The song it self. 1. Then for the quality: it is called new, for a threefold new benefit. 1. That one is found worthy to open the book and disclose Gods counsell to his Church which no creature was able to do. 2. (as before c. 4. 11 For the work of creation.) So here for a new work, to wit; that of redemption, and 3. For the work of advancement of the redeemed who were before slaves to Satan, &c. to be Kings and Priests (passing by the fallen Angels.) As we have it, v. 10.
Next is set downe the song it selfe, wherein 1. They ascribe to Christ and to him only all condignity of meriting, saying, thou art worthy &c. 2. They set downe the reason wherein they show. 1. That Christ died, and therefore what sin deserves. 2. What sort of death he died, to wit, a violent death such as is appointed for malefactors, (as we are all,) therefore it is said that he was slaine. Next, a bloodie death, there being no remission of sinne without shedding of blood, therefore Heb. 9.22. it is said, (And hast redeemed us to God by thy blood,) 3. The vertue of this blood is set downe, to wit, that it is a redeeming blood, from sin as the guilt, from death as the doome, from Gods wrath as the judge, from Satan as the burrean, and from hell as the prison. And as we are thereby redeemed from these: So (to God) Luk. 1.74. to be his redeemed ones, Sonnes and servants, and so should behave our selves. We see then that Christs blood, as it is a pardoning blood in Justification, a purging blood by Sanctification, a purifying blood of Gods wrath, a pleading blood for his favour; a protecting blood from our enemies, so is it a purchasing blood of us to God, and of all good things to us. 4. The persons redeemed are set downe, not universally, Every tongue, kindred; people and nation, but (us, out of every kindred, tongue, people and nation) thereby showing unto us, that he is. 1. A Saviour not only to the Jews, but also to the Gentiles, Omni populo, thus excluding none who believe. 2. That it is but some chosen ones out of every kindred and people that are to be saved: so that albeit he is a Saviour to every sort of people, yet he is not to every one of every sort, but to a few, for many are called but few are chosen, thus all are included.
Verse 10. And hast made us unto our God Kings and Priests, and we shall raigne on the earth.
Here is set downe the high advancement which the elect have by Christ, to wit, that he has made them Kings and Priests to their God, or as Peter calls them. 1 Pet. 2.9. A royall Priesthood, delivering them not onelyonly from that which is evill, but advancing them to that which is good. Where it is to be marked, that he saies, he hath made us, so that what we are in grace or goodnesse here, or sh…ll be in glory hereafter, the Lord hath made us such, and what h…s any but that which he has received? that so all the glory may be his owne.
First then, we are made Kings, to beare rule over our unrulie corruption, and 2. to fight and subdue all our other spiritual enemies.
Next, we are ma…e Priests, which consists in offering up sacrifices to God which are of foure sorts. 1. The heart, Prov. 23.26. and chiefly a broken heart, Psal. 51.17. and a cleane heart, ver. 10. 2. The body, Rom. 12.1. and 6.13. 3. The sacrifice of prayers and praise, Mal. 1.11. and 4. The charitable supply of Christs poor members; for with such sacrifices God is well pleased, Heb. 13.6.
Lastly, we are made Kings and Priests, not simply to God, but to our God (say they) showing thereby that through Christ, God is in a more peculiar, mercifull and comfortable a manner the God of the Elect, then of others, they having a neer interest to him as a Father, &c.
Lastly, it is said by them, and we shall raigne on earth, which may be expounded either of the Church Militant, and the sense to be, that even here on earth they raigne as Kings by subduing sinne and mortifying their corruption, or it may be expounded of the Churches triumphant estate, whereof Peter saies, that the godly after the last judgement look for new heavens, 2 Pet. 3.13. And a new earth to possesse, wherein dwells righteousnesse.
Vers. 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,
Here is a second song sung by the Angels, thousand thousands for number, to whome a voice is attributed, as in vision to John they were represented, (about the Throne) denotating their attendance and accesse, and surrounding the foure beasts, and foure and twenty Elders signifying as ministring spirits their protection of the Church both Pastors and people therein.
Ver. 12. Saying with a loud voice, Worthy is the Lambe that was slaine, to receive power, and riches, and wisdome, and strength, and honour, and glory, and blessing.
Follows the manner and matter of their song, the manner is with a loud voice, which notes their great fervency, which is the thing (with sincerity) that all should strive to have in the worship of God. The matter is, ascribing all worthinesse or meriting, glory, and honour, &c. to Christ only who was slaine for the sinnes of the world, who as he appeared before as a Lamb having seven hornes and seven eyes: So here they ascribe to him a seven-fold praise, to shew. 1. That he is worthy of all praise whatsoever in the highest straine and perfection thereof (which the number of seven denotates.) 2. How much they are inflamed with zeale and the love of Christ, that they cannot finde out words enow to expresse his worth, or their affection; whose receiving of all these things they speak of, is to be understood, as the Fathers receiving of glory, &c. c. 4.11. to wit, 1. By way of their acknowledgement who are said to give it, and his gracious acceptation of their acknowledgement, or 2. By the Fathers donation to him as Mediator, as he speaks Mat. 8.18. And all for the good and comfo…t of his Church, that in him all fulnesse should dwell, And of his fulnesse we might all receive grace for grace, John 1.16
Ver. 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 Lambe for ever and ever,
Here the third part of this doxology or thanksgiving, sung by all creatures in all places, whose distribution so, is a propheticall amplification used in Scripture, and they are said to praise God after their kinde, as we see, Psal. 19.1. and 148. When they observe the course of nature which God has appointed them.
Vers. 14. And the foure beasts said, Amen. And the foure and twenty Elders fell downe and worshipped him that liveth for ever and ever.
Follows the closure of this threefold doxology by them who began it, by their comprecation saying Amen, and their humble adoration: for the word, Amen, used in the beginning, as it is assertory; so in the end, the same is comprecatory.
The lessons and application on the fifth Chapter.
Ver. 1. BY this new vision we see that the Lord never wearies in giving the increase of grace and knowledge of his heavenly mysteries to those who are desirous thereof, as John shews himselfe, v. 4.
2. By seeing the written book in the right hand of God, is shewne to us the certainty of the performance of whatsoever is therein, whether to the comfort of the godly, or terror of the wicked, Gods right hand shall performe all, and maintaine that truth which is contained in his written word.
3. Seeing it is a sealed book, no marvell that it be concealed from such whose understanding the Lord opens not, and unseales the same, especially from such who are given over to strong delusion, because they would not receive the love of the truth.
Ver. 2, 3. The sense of our own inability to do what Christ has done for us, or by his only grace doth in us, should greatly serve to humble us and advance his glory, for no creature was able to do the same.
Ver. 4. In any defect, difficulty or distresse (specially spirituall) no comfort is to be expected as long as only we look to the creature, but rather, with John matter of mourning.
2. By Johns weeping because of the not opening of the book, we may see the difference of these that are on Christs part and his Apostles, and those that are on Antichrists: the one grieves at the not opening of the book of holy Scripture, and that is made manifest to all, and rejoyces on the contrary; the other grieves at the opening of the same, Rev. 16.8, 10. and rejoyces only when the same was sealed.
Ver. 5. Whereas John is comforted by one of the foure and twenty Elders, we see that the Lord never leaves his own comfortlesse; weeping may be in the evening, but joy shall be in the morning.
2. Where he saies, Behold the Lyon of the tribe of Judah, &c. we are taught, for al solid comfort to look up to Christ the fountaine thereof, and as Samson got hony out of his slaine Lyon, so shall we the sweetnesse of comfort from him.
3. The Elder speakes of him in his titles out of Moses and Isaiah, and so do all faithful teachers speak of him accord…ng to the Scriptures.
4. Christ is said to be not onelyonly a Lamb for meeknesse, innocency, and patient suffering, but also a Lyon for power and prevailing against all his foes and ours; which is both a comfort to his owne, and terrour to his enemies.
5. Also where he is said to be of the tribe of Judah, and so to be man of our nature and come of men; It is likewise greatly to our comfort that he has so dignified our nature in his person, wherein now it is glorified, passing by the A…gels: so that we may say, behold God is become as one of us.
6. Where he is called the root of David, who was also a branch or the son of David, we see as he was man, so likewise God, and the root or stock which beares up all the faithful, and can never faile.
7. He is said to have prevailed to open the book, &c. To wit, with the Father, as our Mediator and Advocate, which is to our great comfort, that whatever (for the good of his Church) he seeks of the Father, he prevailes therein, yea whatever we shall seek in his name it shall be granted us,
8. Lastly, he prevailes to open the book, and the seven seales thereof, it is he then only, who is foreign, as the wisdome of the Father to decree, so the word to declare, and the power to effectuate, that great Prophet of his Church, who came from the bosome of the Father, to reveale the Lords counsell, and his good will to man, heare him.
Ver. 6. John heard of him before, but now he sees him; and so shall all such who believe in him.
2 He sees him as a Lamb, so shall all the godly at the last day.
3. If our head be a Lamb, then let the members of his body be conforme in meeknesse, innocency, and patience, and like a Lyon also for godly courage.
4. He is in the midst of the Throne, that is inthroned with the Father in glory, and so highly exalted in our nature, which is an honour and great comfort to us.
5. He is also in the midst of the foure beasts and foure and twenty Elders, to shew that albeit he be glorified in his body, and so only in heaven, yet he is also present with his Church in his divine presence to the worlds end.
6. The posture of his standing as an Advocate, and ready to protect his Chu…ch and do all good offices to her, should make us prompt and ready to do all duty and obedience to him, and to stand for him.
7. John looks on him and sees him as a Lamb slaine; so let us look on him as Christ crucified, and not onelyonly as a Lamb for imitation, but as slaine for consolation.
8. From his seven hornes, or that plenitude of power which is given him, as he sayes, Matth. 28.18. Let his elect gather comfort and his enemies be terrified.
9. From his seven eyes likewise, or that treasure of perfect wisdome and knowledge that is in him (as Col. 2.3.) Let his Church be comforted, that all this and more is in Christ for her good and inriching.
Ver. 8. By the example of the foure and twen…y Elders, and foure beasts their falling downe and giving thanks to the Lamb, let us learne the like …uty for any received benefits
2. By their humble prostration, we should also learn in worshipping God how humble the consideration of Gods glorious Maj…sty, and of our own basenesse and tenuity should make us, Gen. 18.27.
3. Their harps, and golden censers, which are well tuned and pure hearts, teaches us in like manner what hearts we should b…ing when we either praise or pray to God, while as some bring none at all, or else prophane and unprepared hearts.
4. The vials or censers their fulnesse of odors teaches u… how frequent and plentifull we should be in prayer, praying always, which argueth plenty of grace in the godly and devout, while as the hearts of others are full not of sweet odors, but filthy corruption.
5. In respect that the prayers of the Saints (not to the Saints, saies he) are as sweet odors, thi… is a great incitement and encouragement of the godly in a holy confidence and boldnesse to pray.
V. 9. Where it is said that they sang a new song for a renewed mercy, even so let us herein imitate them renewing our thankfulnesse for renewed mercies daily, with renewed affections, and ever recent remembrance, Psal. 103.1.
2. Seeing Christ was slaine for sin, then let us slay and mortifie the same.
3. If he has redeemed us to God, than let us walk as the redeemed of the Lord, and not as bondslaves yet to sinne and Satan.
4. Seeing we are redeemed by so precious a price as Christs blood, 1 Pet. 1.18. then let us count of it so, and not trample the same under our feet, nor let us count any thing so precious (though our life) that the same should not be offered up for him.
5. Seeing by the greatnesse of the price we may see the greatnesse of his love, Et quàm amavit nos, as the Jews said of him concerning Lazarus; then let us love him againe, and that dearly.
6. If he have redeemed men out of every kindred, Nation and People without exception of persons, then let us not except or debar our selves by our impenitency and misbeliefe from so common a salvation, but labour to be of that few number.
Ver. 10. Where it is said (and hast made us) that what we are in grace or preferment, all is by Gods making such, or by our second creation: let all the glory therefore be given to the Lord. Eph. 2.10.
2. If we be made Kings by God, then let us disdaine to make our selves slaves to sin, Sa…an or our owne concupiscence, but carry our selves as Kings in subduing our enemies ru ing over our unruly affections.
3. Seeing we are Priests, then labour to be holy, and offer up to God such spirituall sacrifices as we are willed to offer up in Gods holy Word.
4. If God be our God (as he is called here) then let us be his people, and behave our selves as such.
5. If we would raigne with God on that new earth whereof Peter speakes, 2 Pet. 3.13. or in the heavens: let God raigne in us here, and suffer not sinne to have dominion over us.
Ver. 11. By these innumerable troupes and thousand thousands of Angels that are about the Throne, We see what a powerful and glorious God we serve, who is so served and attended by these, and therefore how much more blessed are his servants then those of Solomons whom the Queen of Sheba pronounced to be so?
2. Whereas they surround the foure beasts and foure and twenty Elders, is shewne what care the Lord has of his Church, and the godlies preservation by making his Angels encamp about them, and what care therefore they againe stould have to honour and please him.
Ver. 12. When we praise God, we see here that we are exercised in an angelicall exercise.
2. In our worshipping of God let us imitate their fervency, zeale, and affection.
3. This is to our great comfort, that Christ has received power, and riches, and wisdome, and strength, and honour, and glory, and blessing. For all this is for communication, and the good of that mystical body whereof he is head.
Ver. 13. Seeing all creatures do honour and praise the Lord after their kinde, let us be ashamed whom he has not onelyonly created, but also redeemed by so precious a price, to dishonour him, and not to make our lives and actions really likewise to praise him.
2. By their equall ascribing to the Lamb, what they ascribe to the Father, we see an evident testimony of the deity of Christ.