In the previous chapter is witnessed the vast and glorious throne of the Eternal, the symbol of the governing power of God throughout the universe. Round it all persons and things are grouped in their respective positions. The main thought of the chapter is God the sovereign Ruler of all creation governing according to His nature and on the basis of eternal righteousness. It is not a portion of the divine Word which calls forth the affections of the soul. It is a vision which absorbs rather our being as creatures. The vision remains, the scenery is not changed, nor is the glory in anywise dimmed as the additional truths contained in Revelation 5 come before us.
There is an intimate connection between Revelation 4, 5 and 6. The first series of judgments is noted in Revelation 6. The great actor is the Lamb, while the throne as seen in Revelation 4 is the source of the judgments. We have here a continuation of the vision already beheld by the Seer, with two prominent and additional features, namely, the seven-sealed book, and a Lamb as slain. We may remark that in this chapter, preparatory to the proper action of the book, namely, JUDGMENT, the majesty of the lion and the meekness of the Lamb are combined, and center in Him Who alone is worthy to bear these double glories.
This grand chapter is divided into four parts, the first two being introduced by the words “I saw” (vss. 1-2); the second two parts are each prefaced with “I beheld” (vss. 6,11). In brief, the subjects are: first, the book; second, the challenge; third, the song; fourth, the worship.
THE SEVEN-SEALED BOOK
1. “And I saw on the right hand of Him that sat upon the throne a book, written within and on the back, sealed with seven seals.” This book or roll is, of course, a symbol. The book of life (Rev. 3:5; 13:85He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. (Revelation 3:5)
8And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. (Revelation 13:8)) is a register of names; the books of works (Rev. 20:1212And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. (Revelation 20:12)) are the divine records of human actions. But the book beheld by the Seer contains in full THE REVELATION OF GOD’S PURPOSE AND COUNSEL CONCERNING THE WORLD. It Contains the history of the future, and gives us the successive steps needful for the inauguration of the world-kingdom of Christ. God is about to bring again His First-Begotten into the world amidst the acclaim of angels (Heb. 1:66And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. (Hebrews 1:6)), and the seven-sealed roll unfolds how this will be brought about. The contents of the book cover the period from the breaking of the first seal (Rev. 6) till the close of the kingdom reign and commencement of the eternal state (Rev. 11:1818And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. (Revelation 11:18)).
The book or roll was “written within and on the back, “thus signifying that the whole counsel of God respecting this world was herein unfolded; no further revelation of God’s purposes was to be vouchsafed.
1. “Sealed with seven seals.” Each seal closes a certain portion of the book; hence the contents are successively revealed as the seals are opened in order. But the whole is absolutely hidden from men and angels till opened by the Lamb. The “seven seals” express the perfection with which the hidden counsels of God are securely wrapped up in the divine mind till their open disclosure by the Lamb. The prophet Daniel (Dan. 12:44But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. (Daniel 12:4)) was instructed to “shut up the words and seal the book even to the time of the end”; whereas the Seer of Patmos (Rev. 22:1010And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. (Revelation 22:10)) is told the exact opposite, “Seal not the sayings of the prophecy of this book, for the time is at hand.” The former was to seal; the latter was not to seal. Even Daniel, distinguished above all his contemporaries for the many and far-reaching revelations and visions granted him, says: “I heard, but I understood not” (Dan. 12:8-98And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 9And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. (Daniel 12:8‑9)). Now, however, that we have reached “the time of the end,” not exactly “the end,” all is open. The book of prophecy is completely and openly revealed. For us the seven-sealed book, with its full and minute disclosure of the future, is no longer a hidden mystery. Prophecy, once a secret, is so no longer.
THE CHALLENGE OF THE ANGEL
2-3. “And I saw a strong angel proclaiming with a loud voice, Who (is) worthy to open the book, and to break its seals? And no one was able in the Heaven, or upon the earth, or underneath the earth, to open the book, or to regard it.” The attention of the moral and intelligent universe is to be directed to the book resting on the open palm of the Throned One. The angels “excel in strength” (Psa. 103:2020Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. (Psalm 103:20)), but their might is exercised only in the path of instant obedience to the will of the Creator. Each one of the countless myriads of the angelic hosts is held in dependence upon Him Whose will is their happy service. All angels are strong, but there are measures, and ranks, and orders amongst them. There are prominent angels amongst their fellows, as Gabriel, Michael, and so forth. The loud voice of one of those angels of power penetrates to the utmost bounds of the universe, searching “the Heaven,” the dwelling place of God; “the earth,” the dwelling place of men; and “underneath the earth,” the abode of other intelligent beings. Those three terms indicate the extent of the universe. Everywhere and to every being the angel’s voice reaches.
2. “Who is worthy to open the book, and to break its seals?” Moral competency to answer to the angelic proclamation there was not. The universe in all its parts—”The three kingdoms of creation” (Phil. 2:1010That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; (Philippians 2:10))—does not possess one being competent to disclose and execute the counsels of God; “no man,” reads the Authorized Version; “no one,” a term of much wider import, rightly reads the Revised. To “open the book and to break its seals” are regarded as separate actions. The natural order would have been to first break the seals in order that the book might be opened. The import of the angel’s proclamation, however, is to open the book so as to unfold its contents; and the breaking of the seals, their execution as in Revelation 6. The moral force of the acts’ is the point in question. The challenge is unanswered. The undertaking required moral worth and a proved capacity not found in any created being.
THE WORTHINESS OF THE LAMB
4-5. “And I wept much because no one had been found worthy to open the book nor to regard it. And one of the elders says to me, Do not weep. Behold, the Lion which (is) of the tribe of Judah, the Root of David, has overcome (so as) to open the book and its seven seals.” The grief of the Seer is emphasized by the use of the pronoun “I,” which is emphatic in the Greek. “I wept much.” John is here regarded as the representative of the prophetic feeling at “the time of the end,” or “the last days.” His soul is stirred within him as his eye rests on the sealed scroll lying on the open hand of the Sitter on the throne, with no one in the vast creation of God competent to disclose its contents and carry them into execution. The tears of John have been termed “the weakness of the creature,” but if “wept much” is sometimes the expression of weakness, it is equally the expression of a right and godly feeling. It has been remarked, “Without tears the Revelation was not written, neither without tears can it be understood.” But the book was to be opened. And since worship of the highest order and an intimate knowledge of the mind of God are characteristics of the crowned and glorified elders or representatives of the redeemed, it is one of these elders who consoles the weeping Seer by directing his attention to One in every respect qualified to unfold the divine counsels and carry them to a triumphant issue. Who is He? The Lion of the tribe of Judah, the Root of David. What has He done? He has overcome every spiritual power by His death on the cross. Thus He has an unchallenged right in Himself, and because, too, of what He has done, to advance to the right hand of the Eternal, take the book, and effectuate the counsels of God.
5. “The Lion of the tribe of Judah” (Gen. 49:99Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? (Genesis 49:9)). The dying patriarch, however keen his spiritual vision, could not have dreamed that his glorious prediction (vss. 8-10) pointed to the advent of the Messiah nearly 4000 years afterward, Who in irresistible might, majesty, and sovereignty would secure the blessing of Israel and of the whole earth. In His lion-like character He crushes every opposing force, and establishes His universal kingdom on the ruin of all opposition. Here worth and might are combined.
5. But another title is here used of our Lord: “The Root of David.” Why David? Why not Moses, or Abraham? David is the representative of Royalty. Moses the expression of Law. Abraham the depositary of Promise. Now these two Revelation (4 and 5) have as their main subject the kingdom rights and glories of Christ. Thrones and crowns are frequently referred to, and in fact characterize this sublime portion of the Apocalypse. Hence, the introduction of the kingdom being the question, David is fittingly named. Christ is both the Root and Offspring of David (Rev. 22:1616I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. (Revelation 22:16)). He is the former as Divine, and the latter as Man. He is both Root and Branch (Isa. 11).
In verse 4 the words in the Authorized Version “and to read” are rightly omitted in the Revised.
VISION OF THE SLAIN LAMB
6-7. “And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders a Lamb standing as slain, having seven horns and seven eyes, which are the seven Spirits of God (which are) sent into all the earth: and He came and took (it) out of the right hand of Him that sat upon the throne.” The Seer “wept much.” The elders, heads of the heavenly priesthood, knew and could divinely interpret the mind of God. What was dark to John was light to them; what was cause of sorrow to him was gladness to them. One of the elders directed the attention of the weeping Seer to One Who, in majesty and resistless might, had besides personal and acquired rights which would entitle Him to disclose and effectuate the counsels of God. But when John looked he beheld a “lamb” instead of a “lion.” Seeming weakness instead of majesty.
In the midst of the heavenly scene stood a Lamb as slain. The wound prints in Him as risen beheld by the disciples (John 20:20,25,2720And when he had so said, he showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. (John 20:20)
25The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. (John 20:25)
27Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. (John 20:27)) are now seen by John in Him glorified. The memories of Calvary are treasured in Heaven. John the baptist first pointed out Jesus on earth as the “Lamb of God” (John 1: 29-36); John the apostle now beholds Him in that same character on high. But how different the position! There, wounded and slain (Isa. 53); here, the center of Heaven’s strength and glory, yet bearing in His Person the marks and scars of the cross.
The “Lamb standing” between the throne and the elders is the first step to the assumption of the inheritance. He is about to take to Himself His great power and reign. At present He sits with His Father in His throne (Rev. 3:2121To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Revelation 3:21)), and with Jehovah at His right hand (Psa. 110:11<<A Psalm of David.>> The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. (Psalm 110:1)). But the session of patience is seen by the Seer to be at an end. The Lamb vacates the “throne” and “right hand,” and stands ready to act. Standing intimates readiness for action; sitting refers to a state of quiescence.
6. “Having seven horns and seven eyes, which are the seven Spirits of God sent into all the earth.” Here the mystic number “seven,” denoting perfection, is thrice repeated. Strength and intelligence are denoted by the “horns” and “eyes,” and the fullness of administration of the Holy Spirit in government in the “seven Spirits of God.” All are perfect, and all connected with the government of the earth which is about to be assumed by the Lamb in His redemption character “as slain.”
The Lamb advanced and took the book “out of the right hand of Him that sat upon the throne.” What a combination of glories and rights center in God’s beloved One! The majesty and might of the Lion, the meekness and sacrificial character of the Lamb, combined with all power and intelligence, are conspicuously displayed in the Person of the glorious One beheld by the Seer. Then how severely simple the words in which the majestic action is narrated. The opening of the seven-sealed roll on the hand of Jehovah intimates an undertaking of such a momentous character that the cross alone surpasses it, a work involving the glory of God and the blessing of creation, and one in which the whole universe is directly interested (vss. 11-14). “He came and took (it) out of the right hand of Him that sat upon the throne.” Neither the pencil of the artist nor the pen of the historian is needed here. The artless simplicity of the account is God-like. “Simple and majestic, without any pomp of words, or any effort to decorate the scene,” writes Moses Stuart. “How calm and sublime,” says F. W. Grant. And with these testimonies we are in full accord.
THE LIVING ONES AND ELDERS; THE NEW SONG
8-10. “And when He took the book, the four living creatures and the twenty-four elders fell before the Lamb, having each a harp and golden bowls full of incenses, which are the prayers of the saints. And they sing a new song, saying, Thou art worthy to take the book, and to open Its seals, because Thou hast been slain, and hast redeemed to God by Thy blood out of every tribe, and tongue, and people, and nation, and made them to our God kings and priests, and they shall reign over the earth.” In the previous chapter Jehovah in the greatness and eternity of His Being, as also in His relation to all creation as its Lord, its Sustainer, and Creator, evokes the profound worship of the living ones and elders. No angels are mentioned as taking part in the worship. But here we have as the center of Heaven’s worship THE SLAIN LAMB, and accordingly all creation is stirred to its depths. There are additional features of heart interest, added grounds and reasons of worship, not found when Jehovah, as such, is in view. The slain Lamb brings before us the holy Sufferer of earth given up to insult and wrong, rejected and crucified, uttering no word of reproach, nor exercising power on His own behalf save the passive might to suffer. Now all is blessedly changed. The Lamb once stood in the midst of the ribald band (Matt. 27:27-3127Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. 28And they stripped him, and put on him a scarlet robe. 29And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews! 30And they spit upon him, and took the reed, and smote him on the head. 31And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. (Matthew 27:27‑31)) silent, meek, unresisting, alone in holiness, in calm dignity, enduring to the utmost the mean and cruel contempt of the ferocious men around Him, who rained their blows on His defenseless head, bowed before Him the mocking knee, covered Him with their disgusting spittle, crowned and pierced Him with the prickly thorn, thrust a reed into His bound hands, stripped Him, and with blow and taunt indulged their vile and depraved nature. Silent and patient in His agony He stood in the midst. Now the self-same Lamb bearing in His Person the marks of His passion is here seen as the object of Heaven’s worship. No voice is, nor can be, silent when the slain Lamb appears.
Here the living ones unite with the elders in profound prostration before the Lamb. Observe, too, the moment and occasion. How fitting! “When He took the book” they “fell before the Lamb.” That supreme moment to which the ways of God all tend, for which creation groans, Israel yearns, and saints hope and pray, has come. Its first action is the transference of the reins of government to the slain Lamb. The kingdom is to be mediatorial in character. The scepter will be wielded by Christ in association with His heavenly saints, here represented by the elders, and with other redeemed but martyred companies subsequently translated.
8. “Having each a harp and golden bowls” applies to the elders, not to the living ones. These latter are of the executive government of God, and as that government is to be administered by Christ, the slain Lamb, they own His right and title to universal dominion. The living ones and elders worship Jehovah in Revelation 4, they equally worship the Lamb in Revelation 5. What does this prove but that the Son is equal with the Father, and that whatever added glories He acquired by incarnation and atonement, yet He, the Son, is God, and as such entitled to the worship of every created being.
8. “A harp.” In earth’s millennial praise various musical instruments are named (Psa. 149-150). But the choral praise of the heavenly hosts is represented by the harp only. The harp and song correspond as in that of the martyred company of Judah (Rev. 15:22And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. (Revelation 15:2)). In the direct praise and worship of Jehovah of old the harp seems more frequently employed than any other musical instrument, owing to its rare combination of solemn, grand notes with soft and tender strains under the hand of a skilful player (Isa. 24:88The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth. (Isaiah 24:8); Psa. 33:2; 43:42Praise the Lord with harp: sing unto him with the psaltery and an instrument of ten strings. (Psalm 33:2)
4Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God. (Psalm 43:4); 1 Chron. 25:66All these were under the hands of their father for song in the house of the Lord, with cymbals, psalteries, and harps, for the service of the house of God, according to the king's order to Asaph, Jeduthun, and Heman. (1 Chronicles 25:6)). Song and harp are generally named together.
8. “Golden bowls full of incenses, which are the prayers of the saints.” Priestly praise (the harp) and service (the bowls) are here united. In 2 Chronicles 3-4, the temple and its holy vessels prefigure the millennial scene in some of its highest aspects. What the gold basins were in the temple (chap. 4:22), such with their own characteristic differences are the golden bowls in the hands of the heavenly saints. “Golden bowls” mark their value and attest the high and holy service for which they are used. “Full of incenses. “It is not one perfume, but many. The fragrance is full and diversified. The “incenses are the prayers of the saints.” Prayer on earth is incense in Heaven. We sometimes deem our prayers as worthless. Ah! it is not so. God in His own inimitable way and rich grace values our cries and intercessions, and they ascend to Him as incense.
But who are the praying company of saints in whom the heavenly priesthood are so deeply interested? The central part of the book clearly enough points to the existence of a witnessing company on earth during the course of the apocalyptic judgments, a company saved from amongst Jews and Gentiles (Rev. 11:3; 12:17; 13:7-103And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. (Revelation 11:3)
17And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (Revelation 12:17)
7And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 8And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. 9If any man have an ear, let him hear. 10He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints. (Revelation 13:7‑10)). These holy sufferers under the apostate civil power (the Beast), and under the religious apostate power (the Antichrist), will have the rage of Satan let loose upon them working through his chiefs on earth. All suffer in the awful week of seven years (Dan. 9:2727And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:27)) preceding the millennial dawn. Many are martyred, and thus have a heavenly place and portion assigned them; others survive and form the nucleus of the millennial inhabitants who will joy in the public advent and righteous reign of Christ, Lamb of God, and Son of Man. The prayers of these saints are incense. But carefully note that the elders neither act as mediators nor intercessors. They do not present these supplications to God, nor add by mediation to their value. The elders in Heaven are the brethren of those holy sufferers on earth. Strange, therefore, that they should not be interested in the struggles and conflicts here in which they formerly had their part. But theirs, while deeply sympathetic, is a passive attitude. The angel-priest who adds incense to the prayers of the saints is no created being (Rev. 8:3-43And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. (Revelation 8:3‑4)); Christ, and He alone, is competent to do this. He alone is the Mediator (1 Tim. 2:55For there is one God, and one mediator between God and men, the man Christ Jesus; (1 Timothy 2:5)) and Intercessor (Rom. 8:3434Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8:34)). One Mediator, Who is “the Man Christ Jesus.” Two Intercessors, Christ in Heaven, and the Holy Spirit in us now.
9. “They (the elders) sing a new song.” There is no song recorded in the book of Genesis. The patriarchs were men of deep thought and of serious, not joyous mind. The first song on earth of which we have any account is narrated in Exodus 15. The deliverance which had been wrought for Israel (chap. 14) formed the ground and material for both song (chap. 15:1-19) and refrain (vs. 21). The old song is God celebrated in creation glory (Job 38:77When the morning stars sang together, and all the sons of God shouted for joy? (Job 38:7)). The song in our text is termed “new” because of its theme-redemption, not typically, but actually accomplished; “new” because sung in Heaven on the eve of the full burst of millennial joy. We may observe that there is no song in Revelation 4, nor is it said in Scripture that angels sing. The song of Moses and the song of the Lamb (Rev. 15:33And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. (Revelation 15:3)) unite to celebrate God’s past ways with Israel and His present grace in and through the Lamb. “The song over creation must give place, in compass and melody, to the song over the triumphs of Jesus” (J. G. Bellett), and this is the new song which has as its burden and theme the conquering Lamb of God; a song which embraces the past and the future, the cross and the kingdom. Grand as the song of Israel was when sung on the eastern bank of the Red Sea, this in its character and occasion is incomparably greater. The redeemed sing of Him and to Him.
9. “Thou art worthy to take the book, and to open its seals.” It is remarkable how the introduction of the Lamb shuts out all else. In that character which presents Him as slain He absorbs the attention of Heaven. Where is the Lion of the tribe of Judah? The Lion gives place to the Lamb. Under the former title, which is one of might and power, He will defend the cause of His oppressed people of Israel, and in His career of victory He rests not till the triumph of that people is secured. But that title of assertive power is meantime in abeyance, and the Lamb is all the glory in Heaven and earth. Of course the power of the Lion and the grace of the Lamb center in Jesus. Here the Lamb is personally addressed in song. His worthiness to disclose and to execute the counsels of God are celebrated. Next, the ground of the Lamb’s worthiness to carry out the purposes of God into full and glorious result is stated.
9. “Because Thou hast been slain and hast redeemed to God by Thy blood out of every tribe, and tongue, and people, and nation.” As the Lion of the tribe of Judah He acts in power, but as the Lamb He was slain. Here the accomplishment of God’s counsels of grace and glory is traced to the cross as the basis. “Because Thou hast been SLAIN.” Without the cross, Christ would have entered into spheres of glory alone; without it there could have been no redemption for sinners. The cross is the grandest counsel of eternity and the grandest fact of time. It is the immovable basis on which rests the blessing of Israel and creation, as also the glory of the Church and of saints in the heavens.
The redemption of the race is a figment of the theological brain, and absolutely destitute of scriptural authority. Do Philippians 2:10-1110That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:10‑11); Colossians 1:2020And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20); Acts 3:2121Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. (Acts 3:21) lend the slightest support to the notion that all things, persons, and demons shall be redeemed, or restored to their pristine condition? We emphatically answer, “No!” Philippians 2:10, 1110That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; 11And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:10‑11) asserts the subjection of the universe to Christ, but subjection is not redemption. Colossians 1:2020And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20) limits the reconciliation of all things (not persons) in Heaven and earth, the under world being exempted. Acts 3:2121Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. (Acts 3:21) refers to the fullness of millennial blessing, the testimony of prophecy. But instead of proclaiming the redemption of all men, the prophets of old expressly refute it (Dan. 12:22And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. (Daniel 12:2); Isa. 66:2424And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. (Isaiah 66:24)). What, too, of the solemn testimony of the Seer of Patmos? (Rev. 19:19-20; 20:7-1519And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. 20And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. (Revelation 19:19‑20)
7And when the thousand years are expired, Satan shall be loosed out of his prison, 8And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. 9And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. 10And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. 11And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14And death and hell were cast into the lake of fire. This is the second death. 15And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:7‑15)). There is no redemption of the race, but of persons out of it, and this distinction is quite in accord with the ancient testimony of Moses in Psalm 90:33Thou turnest man to destruction; and sayest, Return, ye children of men. (Psalm 90:3). “Thou turnest man (the race) to destruction, and sayest, Return, ye children of men” (individuals). Purchase is universal, and intimates a change of ownership. Redemption is special, and refers to a change of state. “Redeemed to God,” then we are His. Not only so, but, writes the apostle, “We also joy in God” (Rom. 5:1111And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement. (Romans 5:11)), the highest moral state compatible with creaturehood. At what an infinite cost has our blessing been secured! “By blood.” The past redemption of Israel was effected by power (Ex. 15:1313Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. (Exodus 15:13); Psa. 106:1010And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. (Psalm 106:10)); the redemption of sinners out of the race is by blood (1 Peter 1:1818Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; (1 Peter 1:18); Rom. 3:2424Being justified freely by his grace through the redemption that is in Christ Jesus: (Romans 3:24)). The distribution of the human family is under its usual and well-known significant factor four, that is, tribes, tongues, peoples, and nations. Out of these God gathers and redeems a people for Himself.
10. “And made them to our God kings and priests, and they shall reign over the earth.” The pronouns “them” and “they,” instead of as in the Authorized Version “us” and “we,” mark an important distinction in the interpretation of this important passage. The elders do not sing of their own redemption, but that of a people on earth. Their priestly service was on behalf of others, so here their song is of the redeemed then on earth. They sing and celebrate the blessing of others, not their own. How unselfish! How unjealous! How intense the interest in God’s work of grace in the earth during the interesting interval between the Translation (1 Thess. 4:1717Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:17)) and the Advent of the Lord in power (Rev. 19:11-1411And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. 13And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. (Revelation 19:11‑14)). The redeemed in Heaven delight to declare the blessing of the redeemed on earth. “Made them to our God kings and priests,” royal dignity and priestly nearness. “They shall reign over the earth.’ Jerusalem will become the capital seat of government on earth during the blessed coming era (Jer. 3:1717At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. (Jeremiah 3:17)), and the Jewish people, then all saved, take the headship of the nations (Ezek. 48:15-3515And the five thousand, that are left in the breadth over against the five and twenty thousand, shall be a profane place for the city, for dwelling, and for suburbs: and the city shall be in the midst thereof. 16And these shall be the measures thereof; the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred. 17And the suburbs of the city shall be toward the north two hundred and fifty, and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty. 18And the residue in length over against the oblation of the holy portion shall be ten thousand eastward, and ten thousand westward: and it shall be over against the oblation of the holy portion; and the increase thereof shall be for food unto them that serve the city. 19And they that serve the city shall serve it out of all the tribes of Israel. 20All the oblation shall be five and twenty thousand by five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city. 21And the residue shall be for the prince, on the one side and on the other of the holy oblation, and of the possession of the city, over against the five and twenty thousand of the oblation toward the east border, and westward over against the five and twenty thousand toward the west border, over against the portions for the prince: and it shall be the holy oblation; and the sanctuary of the house shall be in the midst thereof. 22Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince's, between the border of Judah and the border of Benjamin, shall be for the prince. 23As for the rest of the tribes, from the east side unto the west side, Benjamin shall have a portion. 24And by the border of Benjamin, from the east side unto the west side, Simeon shall have a portion. 25And by the border of Simeon, from the east side unto the west side, Issachar a portion. 26And by the border of Issachar, from the east side unto the west side, Zebulun a portion. 27And by the border of Zebulun, from the east side unto the west side, Gad a portion. 28And by the border of Gad, at the south side southward, the border shall be even from Tamar unto the waters of strife in Kadesh, and to the river toward the great sea. 29This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their portions, saith the Lord God. 30And these are the goings out of the city on the north side, four thousand and five hundred measures. 31And the gates of the city shall be after the names of the tribes of Israel: three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi. 32And at the east side four thousand and five hundred: and three gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan. 33And at the south side four thousand and five hundred measures: and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun. 34At the west side four thousand and five hundred, with their three gates; one gate of Gad, one gate of Asher, one gate of Naphtali. 35It was round about eighteen thousand measures: and the name of the city from that day shall be, The Lord is there. (Ezekiel 48:15‑35); Isa. 52:1-101Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. 2Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. 3For thus saith the Lord, Ye have sold yourselves for nought; and ye shall be redeemed without money. 4For thus saith the Lord God, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. 5Now therefore, what have I here, saith the Lord, that my people is taken away for nought? they that rule over them make them to howl, saith the Lord; and my name continually every day is blasphemed. 6Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I. 7How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! 8Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. 9Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. 10The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. (Isaiah 52:1‑10); Psa. 47). But the heavenly saints shall reign “over,” not on, the earth. The kingdom of the Father and the kingdom of the Son (Matt. 13:41, 4341The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; (Matthew 13:41)
43Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. (Matthew 13:43)) intimate respective spheres of blessing. All saints who die, along with those changed at the Coming (1 Thess. 4:1515For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. (1 Thessalonians 4:15); 1 Cor. 15:51-5251Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (1 Corinthians 15:51‑52)), reign over the earth in blessed association with Christ. They are not subjects of the kingdom; they are kings, and are in full number presented as about to assume royal functions in Revelation 20:44And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. (Revelation 20:4). Our reign as to its character takes its pattern from His, the union of royal authority and priestly grace (see Zech. 6: 13, “He shall be a priest upon His throne”).
THE WORTHINESS OF THE LAMB. THE INTELLIGENT UNIVERSE IN PRAISE TO GOD AND TO THE LAMB
11-14. “And I saw, and I heard (the) voice of many angels around the throne, and the living creatures and the elders; and their number was ten thousands of ten thousands and thousands of thousands: saying with a loud voice, Worthy is the Lamb that has been slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in the Heaven, and upon the earth, and under the earth, and (those that are) upon the sea, and all things in them, heard I saying, To Him that sits upon the throne, and to the Lamb, blessing, and honor, and glory, and might to the ages of ages. And the four living creatures said, Amen: and the elders fell down and did homage.” “I saw” and “I heard” are expressions which denote the rapt attention of the Seer.
The introduction of angels into the heavenly scene and the place which they occupy is of profound interest. They announced the birth of Jesus and praised God in words of never-dying fame (Luke 2:8-148And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. 10And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. 11For unto you is born this day in the city of David a Saviour, which is Christ the Lord. 12And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14Glory to God in the highest, and on earth peace, good will toward men. (Luke 2:8‑14)); an angel ministered to Him in the gloomy garden as the dark shadow of the cross and agony rested on His spirit (Luke 22:4343And there appeared an angel unto him from heaven, strengthening him. (Luke 22:43)); two angels witnessed to His resurrection (John 20:12-1312And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. 13And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. (John 20:12‑13)); and two also testified of His ascension (Acts 1:10, 1110And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. (Acts 1:10‑11)). When He re-entered His heavenly home, then was made good that article of the Christian faith “seen of angels” (1 Tim. 3:1616And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. (1 Timothy 3:16)). The whole system of Christianity is a matter of inquiry and interest to the heavenly hosts (1 Peter 1:1212Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. (1 Peter 1:12)). They delight to serve the heirs of salvation now (Heb. 1:1414Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? (Hebrews 1:14)), even as it will be their joy to serve them in glory (Rev. 21:1212And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: (Revelation 21:12)). They accompany the Lord in innumerable hosts in His triumphal entry into this world (Matt. 25:3131When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: (Matthew 25:31); Heb. 1:66And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. (Hebrews 1:6)). It is not predicated of angels that they love or are loved.
In the response of the angelic hosts to the song of the redeemed they say, whereas the elders sing. There is more than a verbal difference in this, for while angels know the Lamb they cannot say “He was slain for us.” We know Him in a deeper, fuller, more personal way than do angels. He died for us, not for them; hence the difference, we sing, they say. Angels are never said to sing. Observe, too, that the elders in their song directly address the Lamb, whereas the angels, in keeping with their place and service, adopt a more distant form of address. The former sing to Him, the latter speak of Him. The full burst of praise from the angelic hosts is grand. The symphony is unmarred by one discordant note. They ascribe to Him the fullest number (seven) of attributes, as they also do in Revelation 7:1212Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen. (Revelation 7:12); in the former, however, the slain Lamb is the burden of their testimony, whereas in the latter it is “our God,” the God of angels and of men. The order in which the attributes are named in the two respective angelic strains differs. There are also other minor points worth noting in these ascriptions of praise. The seven terms denote the highest and most perfect expression which a creature can offer. They embody the full and perfect praise of the most exalted of God’s creatures.
But the full tide of praise is not yet exhausted. It rolls on, gathering force and volume, till the whole universe is embraced. “Every creature which is in the Heaven, and upon the earth, and under the earth, and (those that are) upon the sea, and all things in them,” the vast universe of God in all its parts Jehovah on His throne and the Lamb are the objects of universal adoration. The fourfold ascription of praise—”blessing, and honor, and glory, and might “—marks the universality of this spontaneous burst of worship. The praise is never ceasing—”to the ages of ages.”
The living creatures add their “Amen,” whilst the elders again “fell down and did homage.” In drawing our comments to a close on this peculiarly precious page of divine revelation we would observe that the song and its accompanying responses are anticipative. Millennial and eternal themes are celebrated and spoken of as accomplished. The past tense is generally employed. The slain Lamb is the object round which all are grouped. In the person of the Lamb we have the firm guarantee for the glorious display of all God’s counsels. Hence, ere the work is performed, faith exultingly cries, “It is done.”
Important Emendations in Revelation 4 and 5
4, “Four and twenty seats.”
“Four and twenty thrones.”
6,8,11,14, “Four beasts.”
“Golden bowls full of in-
Delete in verse 14 the words “that liveth forever and ever” (see the “Revised” and other critical helps).